| The behavior of the believers» enemies itself condemns them. The believers» opponents believe that the death of Christians offers priestly sacrifice to God (16:2), no doubt pleasing to God the way Phinehas " s execution of an Israelite idolater had been. 9186 In fact, however, they think in this manner precisely because they have never genuinely known God or his agent (16:3). Jewish Christians were not the only minority group in Judaism to respond with hostility to what they regarded as the broader hostility of Israe1. Qumran interpreters concluded that Belial caught Israel in nets by presenting them as forms of righteousness (CD 4.15–17; cf. comment on John 16below). 9187 A further note of irony appears in the persecutors» conviction that their acts offer worship to God. In fact, those whom they martyr do «glorify» God by their deaths (21:19), 9188 as Jesus had (12:23–24; 13:31–33). Because Jesus» hearers in this passage had been with him from the «beginning,» they were qualified to witness (15:27), but now he was providing warnings they had not needed at the «beginning» (16:4). His presence had been enough for them (16:4), but now that he was leaving (16:5), 9189 they would need to be warned of what was coming (16:2–3). Other hardships awaited them, but Jesus could not explain them at this point (16:12); they were already weighed down with sorrow (16:6). 9190 When, however, Jesus» successor, the Spirit of truth, would come, he would reveal the rest of Jesus» secrets (16:13–15), including the things to come (16:13). Undoubtedly this included a revelation of future sufferings, beyond Jesus» own summary in this context (15:18–16:3), such as one finds in the book of Revelation. 8829 That Jewish parables often included allegorical elements is now clear, against earlier Aristotelian models; see Johnston, Parables; Keener, Matthew, 381–84; on «parables» (in the broader ancient sense) in John, see comment on 10:6. 8830 For moralists» various botanical illustrations, e.g., Seneca Ep. Luci1. 112.2; Plutarch Demosthenes 1.3; Marcus Cato 3.3 (and Jewish images, below); Eunapius Lives 461. John " s circle of believers may have also compared the «world» with a vine in contrast to the community of believers (Rev 14:18), but the pervasiveness of vine imagery renders this judgment at most possible. |
| Witherington, Corinthians Witherington, Ben, III. Conflict and Community in Corinth: A Social-Rhetorical Commentary on 1 &2Corinthians. Grand Rapids: Eerdmans, 1995. Witherington, End Witherington, Ben, III. Jesus, Paul, and the End of the World. Downers Grove, 111.: InterVarsity, 1992. Witherington, History Witherington, Ben, III, ed. History, Literature, and Society in the Book of Acts. Cambridge: Cambridge University Press, 1996. Witherington, Quest Witherington, Ben, III. The Jesus Quest: The Third Search for the Jew of Nazareth. Downers Grove, 111.: InterVarsity, 1995. Witherington, Sage Witherington, Ben, III. Jesus the Sage: The Pilgrimage of Wisdom. Minneapolis: Fortress, 1994. Witherington, «Waters» Witherington, Ben, III. «The Waters of Birth: John 3.5 and 1 John 5.6–8 .» NTS 35 (1989): 155–60. Witherington, Wisdom Witherington, Ben, III. John " s Wisdom: A Commentary on the Fourth Gospe1. Louisville, Ky: Westminster John Knox 1995. Witherington, Women Witherington, Ben, III. Women in the Ministry of Jesus: A Study of Jesus» Attitudes to Women and Their Roles as Reflected in His Earthly Life. SNTSMS 51. Cambridge: Cambridge University Press, 1984. Witkamp, «Woorden» Witkamp, L. T. «Jezus» laatste woorden volgens Johannes 19:28–30.» Neder-lands theologisch tijdschrift 43 (1989): 11–20. Wittlieb, «Bedeutung» Wittlieb, Marian. «Die theologische Bedeutung der Erwähnung von " Masiah/Christos» in den Pseudepigraphen des Alten Testaments palästinischen Ursprungs.» BN 50 (1989): 26–33. Wojciechowski, «Aspects» Wojciechowski, Micha1. «Certains aspects algébriques de quelques nombres symboliques de la Bible ( Gen 5 ; Gen 14.14 ; Jn 21.11 ).» BN23 (1984): 29–31. Wojciechowski, «Don» Wojciechowski, Micha1. «Le don de L " Esprit Saint dans Jean 20.22 selon Tg. Gn. 2.7.» NTS 33 (1987): 289–92. Wolf, «Virgin» Wolf, Eric. «The Virgin of Guadalupe: A Mexican National Symbo1.» Journal of American Folklorell (1958): 34–39. Wolfson, Philo Wolfson, Harry Austryn. Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. 2 vols. 4th rev. ed. Cambridge: Harvard University Press, 1968. |
| St. John-Cassian of Rome (russ.), ebda 64(1933) 4 S. д Sermon on Easter-Day (russ.), ebda 77(1934) 2 S. Christ est le Seigneur. Amsterdam. Juli 1939. Franz., engl., deutsch, finnisch. The Eucharist in the Orthodox Church, in: The Student World 1939,2, 9 S. I simerini katastasis tis Orthodoxou Ekklisias en ti Sovietiki Rossia, in: Christianika Grammata, Athènes 1940. Address on the occasion of his consecration as Bishop of Catania (russ.), in: Cerk. Vest. (Paris 1948)8, 4 S.; franz., in: Russie et Chrétienté (Paris 1948) 3–4, 33–37, 37–38. Moja poezdka v Belgiju, in: Cerk.Vest.Zap.Ev.Ekz. 1948,12, 11–12. The Light of the Resurrection (russ.), in: Russ. Mysl’ Nr. 55, V. 30.4.1948, 2 S. Moi vstrei v Germanii, in: Cerk.Vest.Zap.Ev.Ekz. 1949,18,4–9. Allocution, le 12. févier 1947, in: Russie et Chrétienté 1948,3,31–33. Allocution, le 12. févier 1948, ebda 37–38. Allocution prononcée à de la fête des Trois Docteurs (12. févier 1949), ebda 1949,1–2, 58–59. Sermon, in: Vers l f Unité Chrétienne 1954,60,13–14. Predigt zum Fest der hll. Drei Hierarchen (1951) (griech.), in: Orthodoxia 1952,1, 5 S.; 1953,4, 4 S. Speech at the Inauguration of Women’s Theological Course in Paris (russ.), in: Word of the Church (Russ. Mysl’) Paris Dez. 1949. Slovo na prazdnovanii jubileja (30.4.1950), in: Cerk.Vest.Zap. Ev.Ekz. 1950,25,4–9. University Sermon. 25–11–1951, in: Cambridge Review, 1950–1951. 3– III. LXXII; in: The Approach to Christian Unity, ed. W. Heffer and Sons. Cambridge 1951. The Cross of Christ (griech.), in: Apostolos Andreas 1952, Nr. 63 und 64. Buchbesprechungen , Nachrufe The New Testament. New Books (Smith and Chaîne) (russ.), in: Prav. Mysl’ 1928,1, 4 S. Kniga о semi peatjach. Novejšaja literatura ob Apokalipse, in: 21(1930)97–128. D.S. MereSkovskij, Iisus neistvestnyj, in: Put‘ 42(1934)80–87. L. Gillet, Jesus of Nazareth According to Historical Data (russ.), in: Put» 48(1935) 5 S. Three Figures. (In Memory of Rev. T. Nalimoff, I.P. Scherboff and Rev. Mother Catherine) (russ.), in: Vozrofcdenie vom 18. u. 19.1.1926, Paris. |
| Jesus in v. 24 does not challenge traditional Jewish ethics, but echoes it against the behavior of his critics: early Jewish teachers laid a heavy emphasis on righteous judgment. 6442 Although defending the guilty could be viewed as acceptable practice for lawyers if the defendant were not infamous, 6443 some other ancient teachers also warned against hasty or ill-advised judgment of others. 6444 But Jesus both affirms that his own judgment is righteous (5:22; 7:18; cf. 16:8; Rev 19:11) and implies that the judgment of his interlocutors is not (cf. 7:19; 8:15; cf. 7:51). Other Jesus tradition also suggests that Jesus warned against careless judging of others (Matt 7:1–5) and of God " s revelation (Luke 12:57). In his more dramatic imagery, John is probably already looking ahead to Jesus» trial (18:31). 3. Jesus» True Identity (7:25–31) Jesus» warnings that some wish to kill him (7:19–20) provoke members of the crowd to recognize that Jesus might be the one whom the authorities seek to kill; yet they have found Jesus» teaching so intriguing that they find it questionable that the authorities really wish to kill him (7:25). That the officials were saying nothing to Jesus (7:26) actually suggests only his popularity (as in Mark 11:31–33 ), but may have suggested to the crowds that their rulers had reevaluated Jesus. Later Jewish texts include a similar idiom about not speaking a word to a person, implying quiet approva1. 6445 The real reason the aristocrats fear to act, however, may be Jesus» support among the people, 6446 although that very populist support ultimately forces them to act against him (7:49; 11:48; 12:10–11). That some thought of Jesus as messiah (7:26) may fit the eschatological expectations associated with this and other Jerusalem festivals. 6447 The crowd " s claim to know Jesus» place of origin (7:27) will prove ironic in that they do not recognize his true and ultimate origin, namely, God (7:28–29); but Jesus has encountered this response to his teaching before (6:42). |
| The ‘Attraction Of Women’ In/To Early Judaism And Christianity: Gender And The Politics Of Conversion//JSNT 72 (1998) 5–22 27.Luter A. Boyd. Partnership in the Gospel//JETS 39:3 (September 1996), p.411–420 28.Matthews Shelly. Ladies " Aid: Gentile Noblewomen as Saviors and Benefactors in the Antiquities. Harvard Theological Review, April, 1999 29.Osiek Carolyn. Perpetua " s Husband//Journal of Early Christian Studies 10.2 (2002) 287–290. 30.Penn Michael. «Bold and Having No Shame»: Ambiguous Widows, Controlling Clergy, and Early Syrian Communities// 31.Penn Michael. Performing Family: Ritual Kissing and the Construction of Early Christian Kinship//Journal of Early Christian Studies. v. 10, no. 2, 2002. pp. 151–174 32.Piccinati Carrie. Gender Crossing In Early Christianity. < " sPaper.html > B»WOMEN IN EARLY CHRISTIANITY» 33.Robinson, Rev. J. Prophetic Literature//Encyclopaedia Biblica: A Critical Dictionary of the Literary, Political and Religious History, the Archaeology, Geography, and Natural History of the Bible (New York: Macmillan; London: Adam and Charles Black, 1899–1903), edited by Thomas Kelly Cheyne and John Sutherland Black. pp. 3853 — 3901 34.Sanders James A. The Family In The Bible//Biblical Theology Bulletin; 9/22/2002 35.Shaff D. S. Deaconess//The New Schaff–Herzog Encyclopedia Of Religious Knowledge. Baker Book House Grand Rapids, Michigan, 1953. pp.369 — 373 36.Scholer D. M.. Women//Joel B. Green, Dictionary of Jesus and the Gospels, electronic ed. (Downers Grove: InterVarsity, 1997, c 1992); Ben Witherington, III. WOMEN//David Noel Freedman, The Anchor Bible Dictionary, electronic ed. (New York: Doubleday, 1996, c 1992) 37.Schmiedei Paul. Ministry//Encyclopaedia Biblica: A Critical Dictionary of the Literary, Political and Religious History, the Archaeology, Geography, and Natural History of the Bible (New York: Macmillan; London: Adam and Charles Black, 1899–1903), edited by Thomas Kelly Cheyne and John Sutherland Black. 38.Stark Rodney. Reconstructing the Rise of Christianity: the Role of Woman//Sociology of Religion 1995, 56:3, p. |
| 6500 E.g., t. Roš Haš. 1:13; Pesiq. Rab Kah. Sup. 7:2; p. Roš Haš. 1:3, §43; perhaps also m. Roš Haš. 1(but cf. m. Ta c an. 1:1). Cf. the association instead with his decrees at the New Year (Rosh Hashanah) in Sipre Deut. 40.4.2; p. Roš Haš. 1:3, §§45–46. 6501 B. Ta c an. 25b. 6502 Cf. also the invitation of a sage to drink from the wisdom he offers ( Sir 51:23–24 ; cf. here, e.g., Reim, Studien, 193); wisdom or wise speech (Philo Worse 117; Sib. Or. 1.33–34) and prophecy (Plutarch Obso1. 5, Mor. 41 IF) as a stream or river. Some (e.g., Blenkinsopp, «Quenching,» 44–45; Pancaro, Law, 480–81; Whitacre, John, 193; cf. Turner, Spirit, 62) find wisdom background here; Jeremias, Theology, 159, finds the familiar cry of the seller of water (cf. Isa 55:1). Contrast the fanciful identification with John the Baptist in Thiering, Hypothesis, 191. 6503 Noted by Painter, John, 49. 6504 M. «Abot 1:4; 2:8; Mek. Vay. l:74ff.; Bah. 5:99; Sipre Deut. 48.2.7; 306.19.1; 306.22–25; »Abot R. Nat. 18 A; cf. b. Ta c an. 7a; B. Qam. 17a, 82a; Gen. Rab. 41:9, 54:1, 69:5, 70:8–9, 84:16, 97:3; Exod. Rab. 31(Wisdom); 47:5; Song Rab. 1:2, §3; as a well, Sipre Deut. 48.2.7; Pesiq. Rab Kah. 24:9; for heresy as bad water, m. " Abot 1:11; Sipre Deut. 48.2.5. 6505 Some suggest the Spirit may take here the role the Torah held in early Judaism (e.g., Freed, Quotations, 38). 6506 Gen 1may associate the Spirit more with wind than with water itself. 6507 E.g., p. Sukkah 5:1, §3 and Ruth Rab. 4:8, citing Isa 12:3; Pesiq. Rab. 1:2. People reportedly sang from Isa 12during the water libations (Westcott, John, 123). 6508 E.g., Lightfoot, Gospel, 184; Bowman, Gospel, 323; Lee, Thought, 217; Hunter, John, 84; Barrett, John, 329. Dodd, Interpretation, 350–51, also cites «a somewhat vague tradition» that the Messiah might appear near the time of this festiva1. 6509 Assuming the correctness of the attribution to R. Joshua b. Levi in Pesiq. Rab. 1:2. 6510 Gen. Rab. 70:8. 6511 On the symbolism of Rev 22:1, see, e.g., Ladd, Revelation, 286. |
| INFANT BAPTISM There are numerous biblical passages which support the ancient Christian practice of infant baptism, which was universal in the Church until the reaction after the Protestant Reformation. Among these are: " Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven " (Matt. 19:14); the baptism of whole households and families, presumably including children (Acts 16:14, 15, 25-33); and Paul’s comparison between circumcision, which was given to infants, and baptism (Col. 2:11, 12). See John 3:3-6; Rom. 6:3, 4; Gal. 3:27; 1 Pet. 3:21. INTERCESSION Supplication to God in behalf of another person. Christ intercedes before God the Father in behalf of the repentant sinner, and God’s people intercede for one another (see Is. 53:12; Jer. 27:18; Rom. 8:34). JEW Originally one of God’s chosen people who followed the covenant given to Moses by God. In the Old Testament, the Jews are (1) citizens of Judah; (2) the postexilic people of Israel; or (3) the worshipers of Yahweh. God chose the Jews to prepare the way for the coming of the Messiah, Jesus Christ, the Only Begotten Son of God. Through Christ the distinction between Jew and Gentile has been overcome, and all those who follow Him have become the true chosen people of God. See Acts 22:3; Rom. 1:16; 2:28, 29; Gal. 3:28; 1 Pet. 2:9. JUDGMENT In the biblical sense, God’s decision on the worthiness of one to enter heaven or to be condemned to hell. Following death, all will be judged, and Christ will return again to confirm that judgment. Because of sin, no one can earn a place in heaven by his own righteousness. However, through Christ, sin is forgiven and and those who have followed Him are granted a place in heaven. See Matt. 25:31-46; John 5:24; 16:8-11; Heb. 9:27; Rev. 20:11-15. JUSTIFICATION The act whereby God forgives the sins of a believer and begins to transform him or her into a righteous person. No person can earn justification by works of righteousness, for justification is the gift of God given to those who respond to the gospel with faith. God also helps those who cooperate with His grace to become Saving faith is not mere belief but a commitment to Christ that is manifested by works of righteousness ( Rom. 5:1, 2; Gal. 2:16; Phil. 2:12, 13; James 2:24). |
| Martha takes over receiving visitors at the house while Mary slips out to meet with Jesus. That Martha speaks «secretly» (11:28) likely indicates her wish to protect Jesus; his hour had not yet come (7:4, 6, 10). But visitors, naturally supposing that she was going to mourn at the tomb outside the boundaries of Bethany proper, 7626 followed Mary and found themselves facing Jesus (11:31). Falling to the ground (11:32) was a way to entreat those in authority, 7627 but also a way to worship God himself (1 Esd 9:47; Rev 4:10; Esth 3:2), which may be significant on the Johannine level, in which the audience recognizes what Mary does not (20:28; see comment on 9:38). Mary expresses her faith no less forcefully than Martha and in almost identical language (11:32; cf. 11:21). Although Martha is mentioned first in 11and comes first in 11:20, Mary is mentioned first in the opening reference to the two sisters (11:1), as if she is better known to the community (cf. also her role in Luke 10:39,42). Although sequence of names is not always significant, 7628 it often was. 7629 It may be that Mary " s role in the narrative is second not because it is secondary, but because it is climactic. Then again, Marthás faith seems fundamental to the development of the narrative (11:39–40); each plays a decisive role, Martha perhaps as the elder and leader, Mary perhaps as the more forward and perhaps emotionally closer to Jesus (as in Luke 10:38–42). The faith of both women (11:21, 32) contrasts with the weaker faith of their comforters (11:37). 7630 Jesus» own spirit was grieved or troubled (11:33), as it would be by his own impending death (12:27; 13:21) but as he warned that his followers need not be (14:1,27). 7631 Another term here depicts his emotion in the strongest possible terms; he was «moved» (μβριμομαι, 11:33, 38), an unusually strong term, usually denoting anger, agitation, and typically some physical expression accompanying it (cf. Mark 1:43; 14:5 ). 7632 Scholars debate whether he is angry with Mary and Martha for lack of faith (11:32, 40), at the crowds for their unbelief (11:37), or at death itself. |
| A particular feature of the Sundays before Lent and those between Pascha and Pentecost is that the hymns for those Sundays are inspired by the Gospel reading appointed for the Liturgy. The following hymn for the Sunday of the Prodigal Son (Luke 15) is also used in the rite of monastic profession: »Make haste and open to me your fatherly embrace [verse 20]. Like the Prodigal I have squandered my whole livelihood turning away from the inexhaustible wealth of your mercy. Do not now despise my beggared heart, for to you, Lord, with compunction I cry, «I have sinned Save me! " " On the second Sunday before Lent, the Gospel is the description of the Last Judgement in Matthew 25. The kontakion for the day is one of St Romanos " s finest poems, the opening stanza of which is also inspired by Daniel 7 : When you come upon the earth, O God, in glory [ Mt 25:31 ], And the whole universe trembles, While a river of fire flows before the seat of judgement, And books are opened and all secrets are disclosed [ Dan 7:10 ; Rev 20:12], Then deliver me from the unquenchable fire [ Mt 3:12 ; Mk 9:43 ] And count me worthy to stand at your right hand [ Mt 25:33 ], Judge most just [ 2Tim 4:8 ]. 48 The weeks after Pascha are marked by the great Gospels linked to baptism and enlightenment in the Gospel according to John: the pool of Bethesda (ch. 5), the Samaritan woman (ch. 4) and the man born blind (ch. 9). The hymns for the following week continue the celebration of the event commemorated on the Sunday. THE APOSTLE The readings from the Acts and Epistles follow a similar arrangement to that of the Gospels. Acts is read in order, though with many omissions, from the Sunday of Pascha to Pentecost Sunday. From the Monday after Pentecost the Epistles are read in New Testament order, with the exception of Hebrews, which is read in Lent. The Apocalypse, or Revelation, is never read liturgically, no doubt because its canonical status was disputed in the East at least until the late fourth century. |
| I have also noticed of late that many have become drunk on that strong wine described in the Apocalypse; that wine which the noetic Babylon will give the rulers and the people to drink. This wine, the commentators say, is the pagan spirit, the moral depravity of the world. This wine is so strong that if you were to drink just a few drops, it will cause you to lose your faith, you will forget everything. The strongest wine, then, is not money, or women, or shameful lusts, or other sensual pleasures; it is the cosmopolitan spirit of modern life, it is the emancipation from devotion, knowledge infused with pride, the science of the atheist, the atheistic rebellion, the denial of God and the divinization of man. It is this wine which has made many in our age drunk. Men are drunk, then, on various wines offered to him by the ruler of this age in his golden cup. Do you know what these men are like? I will show you by means of an example. I try, with God’s help, to be a teacher. So I travel to a village where I find someone and try to teach him something about Christ, about the faith, about the mysteries. He listens, but the others tell me, “Don’t waste your time, he’s drunk! Don’t bother sitting with him and taking to him!” This is how the world is today…it is drunk without wine! Is it worth speaking to such men? But I appeal to you, my brothers. I am not speaking to drunks, to those made dizzy by the idols. It is my hope that I speak to the faithful who know but one kind of drunkenness, that holy drunkenness described by the Psalmist who exhorts us to taste and see that the Lord is good (Psalm 33:8). I hope that you have you ears open for blessed is he that speaketh in the ears of them that will hear (Sirach 25:9). From the book Εμπνευσμνα Κηργματα Ορθοδξου Ομολογας και Αγιοπατερικς Πνος (Orthodoxos Kypseli: Thessaloniki, 2011), 27-31. Translated by Rev Dr John Palmer. Metropolitan Augoustinos Kantiotes Lessons from a Monastery 24 декабря 2015 г. Рейтинг: 8.2 Голосов: 5 Оценка: 1 2 3 4 5 6 7 8 9 10 |
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