| 633 Более подробное изложение Евангельского учения см. Прибав. к издан. Твор. Св. Отц. в Русск. перев., год. 2, стр. 121 и след. 634 Опять можно указать на Руссо и на то же место, которое выше приведено. См. стр. 311, 312, 313. 635 Так кратко предлагается здесь пророчественные истины потому, что полное раскрытие их в целом составе богословского учения относим к другому месту. 637 Τ δ πραν δας μλιστα πρς τν πλεμον, ν χρισμς μϑβολος μοως ν τος ερος ερημνος γρμμασιν, ς κατ τν καιρν κενον π τς χρας τς ατν ρξενι τς οκμνης (Ioseph. de bello Iud. L. III. c. 28. et L. IV. c. 31). 638 Percrebuerat oriente loto vetus et constans opinio, esse in fatis, ut eo tempore Iudaea profecti rerum potirentur. Id de Imperatore Romano, quantum eventu postea patuit, praedietum, Iudaei ad se trahentes, rebellarunt (In Yespas. c. 4). 639 Pluribus persvasio inerat, antiquis sacerdolum libris contineri, eo ipso tempore fore, ut valesceret oriens, profectique Iudaca rerum potirentur, qui ambages Vespasianum ac Titum praedixerunt (Histor. 1. 5). 640 Γνεται δ κατ’ κενον τν χρνον Ιησς, σοφς νρ, εγε νδρα ατν λγειν χρ. ν γρ παραδξων ργων ποιητς, διδσκαλος νϑρπων τ’ληϑι σεβομνων, κα πολλος μν τ δακ, πολλος δ κα λληνικ πηγγετο. Χρισος ατος ν, κα ατν νδεξει τν παρ μν ρχντων σταυρ πιτετιμηκτος Πιλτ, οκ πασαντο ο τ πρτον γαπσαντες. φνη γρ ατος τρτην μραν πλιν ζν, τν ϑεων προφητν τυτα τε κα λλα μυρα περ ατ ερηκτων. ϑεν ειστι νν π τδε τν χριστιανν οκ πλιπε τ φλον. 641 Так Раввины, обыкновенно, считали дни недели воскресенье, понедельник, вторник, и так далее. См. Lightf. Hor. Hebraic, р. 500. 643 Hist. L. I. c. 2. Opimum casibus, atrox proeliis, discors editionibus, ipsa etiam pase sævum. 644 По славянскому переводу слово «вси» относится к Апостолам; ибо в первом стихе 2 главы читается: быша вси Апостоли единодушно вкупе. Но слово: Апостоли, в перевод славянском прибавлено, а в греческом подлиннике не имеется; и потому слово «вси» относится ко всему собранию учеников Христовых (о котором выше упоминается, и которое по замечанию книги Деяний Ап. заключало в себе около 120 человек, гл. 1. ст. 15), а не к одним Апостолам. |
| Así está sucediendo, pues por haberse ellos sublevado, fue derribado el templo por sus enemigos, y ahora los mismos siervos de sus enemigos lo van a reconstruir.» La frase que empieza con las palabras «y ahora» nos lleva a concluir que ya había transcurrido algún tiempo desde la destrucción del templo. En lo que se dice sobre la planeada reconstrucción le parece ver a Harnack una alusión a la construcción del templo de Júpiter en Jerusalén durante el reinado de Adriano (117–138). Basándose en esto, Harnack fecha la composición de la epístola en el año 130 ó 131. Funk opina que este pasaje se refiere a la erección del templo sobrenatural de Dios, la Iglesia; pero su teoría no es nada convincente. Menos satisfactoria es aún la conclusión que respecto a la fecha de composición saca del capítulo 4,4–5, donde se cita a Daniel 7,24 y 7,7–8. El pasaje dice: «Además, el profeta dice así: Diez reinos reinarán sobre la tierra, y tras ellos se levantará un rey pequeño que humillará de un golpe a tres reyes. Igualmente Daniel dice sobre lo mismo: Y vi la cuarta bestia, mala y fuerte, y más fiera que todas las otras bestias de la tierra, y cómo de ella brotaban diez cuernos, y de ellos un cuerno pequeño como un retoño, y cómo éste humilló de un golpe a tres de los cuernos mayores.» Funk identifica al emperador romano Nerva (96–98) con el undécimo pequeño rey de esta profecía. Según él, Nerva «humilló de un golpe a tres revés,» por cuanto que alcanzó el trono después de asesinar a Domiciano, en quien se extinguió la dinastía de los Flavianos, compuesta de tres miembros, los emperadores Vespasiano, Tito y el propio Domiciano. Pero únicamente mediante una interpretación tan arbitraria pueden aplicarse a Nerva las palabras de Daniel. Por otra parte, el método adoptado por Harnack para fechar la carta tiene también dificultades. Todo depende de qué destrucción y de qué reconstrucción del templo se trate en la epístola. Lietzmann cree que el autor se refiérela la segunda destrucción del templo en la guerra de Barcochba. |
| Aunque el cónsul Flavio no es el Clemente citado por San Pablo en su Carta a los Romanos, fue ciertamente un ilustre mártir del que se honra la Iglesia primitiva del siglo I. Clemente, cuyo nombre era Tito Flavio Clemente, pertenecía a la familia imperial Flavia y era sobrino del emperador Vespasiano, y se casó con Flavia Domitila, de la que tuvo seis hijos. Domitila era sobrina del emperador Domiciano, quien condenó a ambos por ser cristianos. Clemente fue decapitado, y Domitila también murió así, tras un período de destierro en la isla Pandataria (situada en la costa del Lacio), lugar de destierro de los patricios romanos ilustres. Viaje de Pablo a España Una vez que Pablo salió de su prisión o «custodia militar,» se abre un nuevo período de su vida del que poseemos algunas informaciones, aunque resulte difícil ordenarlas en una sucesión cronológica. Y la primera de todas es su viaje a España. El viaje de Pablo a España no es una piadosa tradición desprovista de fundamento, sino un hecho bien documentado, aunque queden numerosas lagunas y dudas en cuanto a los detalles. La primera mención que San Pablo hace de España se encuentra en la carta que escribe el año 58 desde la ciudad de Corinto, dirigida a los cristianos de Roma. En ella dice: «Cuando me dirija a España, espero pasar por Roma y-veros a vosotros, y que me encaminéis hacia allí» ( Rom 15:24 ). Y más abajo, en la misma carta, se refiere a una colecta de limosnas hecha entre los fieles de Macedonia y Acaya en favor de la Iglesia de Jerusalén, y añade: «Cuando haya llevado a Jerusalén esta colecta, me iré a España, pasando por vosotros» ( Rom 15:29 ). Es decir, pasando por Roma. ¿Por qué San Pablo deseaba ir a España? Hemos de evitar los españoles todo nacionalismo injustificado y fijar la atención en sus justos límites. Pablo sentía una especial vocación universal para predicar el evangelio a los gentiles , especialmente en aquellos lugares donde no se había escuchado el nombre de Cristo. Ahora bien, hemos seguido a Pablo en sus viajes en los que ha predicado por toda Asia Menor, Macedonia, Grecia y algunas islas del Mediterráneo, y es lógico que en su afán apostólico desease encaminarse a los más remotos confines occidentales del mundo romano, que eran precisamente España. |
| By what action you can then help matters, and how you are to show sympathy for the afflicted, you do not want to be told by us; the Holy Ghost will suggest to you. But unquestionably, if the survivors are to be saved, there is need of prompt action, and of the arrival of a considerable number of brethren, that those who visit us may complete the number of the synod, in order that they may have weight in effecting a reform, not merely from the dignity of those whose emissaries they are, but also from their own number: thus they will restore the creed drawn up by our fathers at Nicæa, proscribe the heresy, and, by bringing into agreement all who are of one mind, speak peace to the Churches. For the saddest thing about it all is that the sound part is divided against itself, and the troubles we are suffering are like those which once befell Jerusalem when Vespasian was besieging it. The Jews of that time were at once beset by foes without and consumed by the internal sedition of their own people. In our case, too, in addition to the open attack of the heretics, the Churches are reduced to utter helplessness by the war raging among those who are supposed to be orthodox. For all these reasons we do indeed desire your help, that, for the future all who confess the apostolic faith may put an end to the schisms which they have unhappily devised, and be reduced for the future to the authority of the Church; that so, once more, the body of Christ may be complete, restored to integrity with all its members. Thus we shall not only praise the blessings of others, which is all we can do now, but see our own Churches once more restored to their pristine boast of orthodoxy. For, truly, the boon given you by the Lord is fit subject for the highest congratulation, your power of discernment between the spurious and the genuine and pure, and your preaching the faith of the Fathers without any dissimulation. That faith we have received; that faith we know is stamped with the marks of the Apostles; to that faith we assent, as well as to all that was canonically and lawfully promulgated in the Synodical Letter. To the Patrician Cæsaria, concerning Communion |
| El antiguo Israel, cuya historia ya no se cuidó más de la palabra y la obra de Jesús, la comunidad de Jerusalén, que condenó a Jesús y le hico crucificar, se convirtieron en un infierno sin ejemplo en la Historia, quedando destruidos en la «guerra de los judíos,» que tuvo lugar desde el año 66 al 70 después de J.C. Cada vez se elevaban con más fuerza voces contra la odiada Roma. En el partido de los «celotes,» es decir, de los «fanáticos,» se agrupaban extremistas y rebeldes que constantemente exigían la retirada de la dominación extranjera; cada uno de sus partidarios llevaba un puñal escondido debajo de sus vestiduras. Sus actos de violencia tenían inquieto al país. Los abusos de fuerza de los procuradores romanos empeoraban la situación; los extremistas tenían cada vez más partidarios. La creciente indignación se hizo públicamente patente en el mes de mayo del año 66, cuando el procurador Floro exigió 17 talentos del tesoro del templo. La guarnición romana es arrollada, Jerusalén cae en manos de los revoltosos . La prohibición decretada inmediatamente después, de hacer el sacrificio diario por el Emperador, equivale a una declaración de guerra a la gran potencia de Roma. ¡El enano Jerusalén arroja con arrogancia el guante a los pies del poderoso Imperio romano! Ésta es la señal para todo el país; la rebelión se propaga a todas partes . Floro no domina ya la situación. El gobernador de la provincia de Siria, C. Cestio Gallo, con una legión y numerosas tropas de refresco, corre en su auxilio, pero tiene que retirarse con grandes pérdidas. Los revoltosos dominan el país. Ante la seguridad de que Roma reaccionará con todas sus fuerzas, ellos fortifican apresuradamente las ciudades, reparan las antiguas murallas, nombran a los jefes de su ejército. José, el que después sería célebre historiador Flavio Josefo, es nombrado generalísimo de Galilea. El alto mando, por la parte de Roma, es confiado por Nerón al general romano que ya gozaba de gran prestigio, Tito Flavio Vespasiano, que tanto se distinguió en la conquista de Britania. |
| Entry into Jerusalem. Decani, Serbia Jerusalem was all astir with the news about the exceedingly great miracle of the resurrection of Lazarus the four-days-dead by the Lord Jesus Christ. They needed to greet with glory this Miracle Worker, the likes of whom the world had never seen before, Who had worked this unprecedented miracle. The people were under submission to the Romans, and therefore could not prepare an exorbitant triumphal greeting; furthermore the Lord Jesus’s entrance into Jerusalem bore an entirely different stamp from the triumphal celebrations of the Roman emperors and commanders. This holy stamp was foretold hundreds of years before, by the prophet Zacharias, who said, Rejoice greatly, O daughter Sion! Behold, your king comes to you, just and salvific is he, meek and riding on a beast of burden and a young foal (Zach. 9:9) The people spread out their clothing upon the road before Jesus, waving palm branches, and proclaiming in their exaltation, Hosanna in the highest! Blessed is the King that cometh in the name of the Lord! Peace in heaven, and glory in the highest! Our Lord Jesus Christ was met not as a king of earthly glory, but as a spiritual King. They shouted to Him, “Hosanna!”, which means “save us”. They saw in Him a Savior and leader toward higher glory. It would seem that joy should have filled the Lord Jesus’s heart, but when He looked upon Jerusalem from the hillside He wept, and abundant tears streamed down His cheeks. He, the omniscient Son of God, knew that the unfaithful Jewish people would, in only five days, shout before Pontius Pilate, Crucify Him! Before His spiritual eyes unfolded a terrible picture of the very harsh punishment to which His Heavenly Father would subject this stiff-necked and faithless nation for murdering Him. He saw the indescribable horrors of the attack and destruction of Jerusalem by the Roman commanders Vespasian and Titus, and in tears He said, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation (Lk. 19:42-44). |
| From the captivity at Babylon, which took place in the time of Jeremiah the prophet, was fulfilled what was spoken by Daniel the prophet as follows: Seventy weeks are determined upon your people, and upon your holy city, to finish the transgression, and to seal sins, and to wipe out and make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Holy of Holies. Know therefore, and understand, that from the going forth of the word commanding an answer to be given, and Jerusalem to be built, to Christ the Prince, are seven weeks and sixty-two weeks; and the street shall be again built, and the wall; and the times shall be expended. And after the sixty-two weeks the anointing shall be overthrown, and judgment shall not be in him; and he shall destroy the city and the sanctuary along with the coming Prince. And they shall be destroyed in a flood, and to the end of the war shall be cut off by desolations. And he shall confirm the covenant with many for one week; and in the middle of the week the sacrifice and oblation shall be taken away; and in the holy place shall be the abomination of desolations, and until the consummation of time shall the consummation be assigned for desolation. And in the midst of the week shall he make the incense of sacrifice cease, and of the wing of destruction, even till the consummation, like the destruction of the oblation. That the temple accordingly was built in seven weeks, is evident; for it is written in Esdras. And thus Christ became King of the Jews, reigning in Jerusalem in the fulfilment of the seven weeks. And in the sixty and two weeks the whole of Judæa was quiet, and without wars. And Christ our Lord, the Holy of Holies, having come and fulfilled the vision and the prophecy, was anointed in His flesh by the Holy Spirit of His Father. In those sixty and two weeks, as the prophet said, and in the one week, was He Lord. The half of the week Nero held sway, and in the holy city Jerusalem placed the abomination; and in the half of the week he was taken away, and Otho, and Galba, and Vitellius. And Vespasian rose to the supreme power, and destroyed Jerusalem, and desolated the holy place. And that such are the facts of the case, is clear to him that is able to understand, as the prophet said. |
| God is a, spirit, and it is right that those who worship Him, should worship him in spirit and in truth 444 .» And, by these things also, He fully proved that His foreknowledge was not small. For formerly, in the days of Tiberius the Roman Emperor,--in whose times these things were said,--the Jews were particularly collected together in Jerusalem, for the observance of the precepts of their Law; and the Samaritans, on the mount called Gerizim which they honoured, on the side of Neapolis, affirming that it was right the Law of Moses should there be observed. Now, these mounts are, as it were, anathemas of God. With both, certain parts were honoured; and of both, the Scripture of each bears record; that of Moses, respecting Gerizim; and those of the Hebrew Prophets, respecting Jerusalem 445 . The sentence of judgment therefore, put forth in the Divine enouncement of our Saviour was, That no more, either in Jerusalem, or on mount Gerizim, should those henceforth worship, who then adhered so pertinaciously to these places: which came to pass soon after. (For), in the days of Titus Vespasian, and in the reduction which happened in those of Hadrian, both these mounts were, according to His words, desolated. That on the side of the city Neapolis, was defiled by unbecoming Images, by Idols, by Sacrifices, and the shedding of blood, and (thus) rendered abominable. The Temple also of Jerusalem was rased to the foundations, and has remained, during the whole of the time mentioned, in utter desolation and (destruction by) burning. And, from that time and even until now, has the prediction of our Saviour been fulfilled, which declared, » The hour cometh, (in) which neither in this mount, nor in Jerusalem shall they worship,» He terms the time (meant) «the hour;» which was not yet at hand, but was about to be. And, speaking to His Disciples on the rational service to be completed by Himself, He added, «The hour cometh, and now is, that the true worshippers shall worship the Father in spirit and truth.» He necessarily added therefore here, It «now is.» For immediately, from the very hour (in) which he said these words, (viz.) » The true worshippers»--of whom He was the Head and Teacher,--His Disciples, who received the rational service,--from Him, did perform the service of God, «in spirit and in truth.» But the thing, above all (others) prophesied of in these words, implies, that no more on any mount, nor in any distinct corner of the earth, but throughout the whole creation, should those « true worshippers« worship the God who is above all, and should present to Him the Divine services, which should be performed without blood, «in spirit and truth.» Not by similitude, nor by those things of which He was the antitype, as were those of Moses observed by both Jews and Samaritans, in slaughter, sacrifices, incense, fire, and many other bodily modes;--that all of these should be abolished through the things now before us, did THE WORD OF GOD here predict. |
| haeret, с. 36): si non potes m Asiam tendere, habes Ephesum: si autem Italiae adjaces Romam, ubi Apostolus Ioannes posteaquam in oleum igneum demersus nihil passus est, in insulam relegatur, г) Климент Александрийский (Quis dives salvetur, c. 42), д) Св. Епифаний Кипрский (haeres с. 1. § 33): ατο ( Ιωαννου) προφητεσαντος ν χρνοις Κλανδου Κασαρος νωττ, τε ες Πτμον νσον πρξεν. е) Бл. Иероним (De scriptor. Eccles. с. IX): Quarto decimo anno secundum post Neronem persecutionem movente Domiciano, in Patmum insulam relegatus scripsit Apokalypsin. Cf. Advers. Iovinian. c. 26, in Matth. с. XX, 23. ж) Евсевий-Памфил (Hist. Eccles. Lib. III, c. 18): κατχει λγος τν πστολον μα τ β νδιατρβοντα, τς εις τον θεον λγον νεκεν μαρτυρας Πτμον σκεν καταδικασθναι τν νσον; III, 23 cf. 20: π τς κατ τν νσον .. πανελθν φυγς; In chron ad an. 14 Domitianï secundus post Neronem-Domitianus Christianos persequitur; et sub eb Apostolus Ioannes ad Patmum insulam relegatus Apocalypsin vidit, з) Поликрат Еписк. Ефесский (Euseb. Hist. Eccles, Lib. V. с. 24). Выражение исповедник ( μρτυς) может указывать на ссылку Иоанна на остров Патмос и предшествовавшие ей обстоятельства, и) Викторин (Hist. Eccles. UII, с. 18). i) Сульпиций Север (lib. II): Interjecto deinde tempore Domitianus Vespasiani filius persecutus est christianos, quo tempore Ioannem Apostolum atque Evangelistam in Patmum insulam relegavit. к) Бл. Феофилакт (Толков. на Евангелие от Иоанна стр. 9). л) Ипполит (De XII apostolis): ωννης δ ν A σα π Δομετιανο το βασιλως ξορισθεις ν Πτμ τ νσ, ν και τ εαγγλιον συνεγρφατο. м) Афанасий (Synops. script. in Athanas. opp. III, 202 ed. Bened.): τ δε κατ ωννην εαγγλιον πηγορεθη τε π ατο το γιου Ιωννου το ποστλου κα γαπημνυυ, ντος ξριστον ν Πτμ τ νσ. н) св. Амвросий Медиоланский (Op. cit. р. 501. 542). о) Бл. Августин (Quaestiones ех Novo Testamento, t. III, р. 71. Edid. monach. S Ben. ord). п) Дорофей, Епископ Тирский (синопсис), р) Софроний (цит. |
| It is commonly believed that the well-known verse from the Second Epistle to Timothy— Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren (2 Tim. 4:21) – refers to Pontius Pilate’s wife. It was a common practice of that era: Those people who were sentenced to death were sent to long exile—let us recall Titus from the Flavian family. It is quite possible that not only was Claudia sentenced to death, but, like Titus (who was of noble descent, from the Flavian family, the dynasty of Emperors Vespasian and Domitian), she also served the apostles and their disciples in exile. In the Middle Ages it was believed that Pilate’s wife saw a demon with her own eyes, which tormented her and hindered her in her efforts to petition for Christ. So Claudia had a kind of struggle with a demon—the evil spirit supposedly tried to prevent her from seeing Christ in her dream. But it is hard to imagine how a demon could have obstructed her. Anyway the woman had some sort of a struggle—after all, she testified herself that she had suffered much for this righteous Man. A more detailed account of the trial before Pilate, his wife’s dream, and her later life can be found in the apocryphal work, “The Letters of Claudia Procula to Fulvia”. It was written allegedly in the name of Claudia, Pontius Pilate’s wife, who shares the story of her life in Jerusalem with her friend, devoting special attention to events related to the Gospel story. This text can be found in the internet. Given the title and the style of this work, it can be dated to the second or third century. Here the main principles of writing messages of the era are observed: a letter, from whom, and to whom it is written. “A letter from Claudia Procula to Fulvia.” Compare: “Paul, a servant of Christ Jesus…, I am writing to…” So they first point to their rank, and then name their addressees. As for the veneration/lack of veneration of Claudia Procula in the Russian Orthodox Church… In olden times Russian people composed spiritual songs dedicated to Pilate and his wife. By the way, these partially inspired the writer Mikhail Bulgakov when he was writing his novel, The Master and Margarita . The contents of these songs are as follows: “Pontius Pilate couldn’t find inner peace after committing such a great crime as the crucifixion of the Savior. In some sense, he had gone beyond all limits, while the severity of a punishment should correspond with the seriousness of a crime. But this crime is so flagrant that there is no punishment that is appropriate for it. Thus Pontius Pilate became a wanderer forever; and his wife is also condemned to accompany him in these wanderings, perpetually mourning over the sin that her husband committed.” But that is no more than a piece of folklore. |
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