| Георгий Писидийский Стихотворения. 19 Феодор Студит Против еретиков II, 3, 1. 20 Удивительное совпадение: Гийом Аполлинер (Apollinaire), в Зоне, в начале Алкоголей, пишет: «Зрачок, Христос глаза…» 21 Феодор Студит Против еретиков I,11. 22 Там же III, 1,34. 23 Там же, 1,17. 24 Там же 18. 25 Псевдо–Макарий Первая гомилия, 2. 26 Смысл творчества, гл. 3 27 Дионисий Ареопагит Церковная иерархия., 3,3,1. 28 Григорий Нисский De professione Christiana. 29 Григорий Палама Homilia 56. 30 Григорий Назианзин Or. XXIII. 31 Иоанн Дамаскин Точное изложение православной веры, 1. 32 Афанасий Александрийский Второе письмо к Серапиону. Sources Chretiennes, 15, с. 150. 33 С. Булгаков Невеста Агнца. Париж, 1945, с. 122. 34 П. Флоренский Столп и утверждение истины. Москва, 1914, 4 письмо, Свет Истины, с. 89. 35 В. Лосский К образу и к встрече Бога. Париж, 1967. 36 Архимандрит Спиридон Мои миссии в Сибири. Париж, 1950. 37 Дионисий Ареопагит Божественные имена, IV, 7, 704 А. 38 Максим Исповедник Мистагогия 2. 39 Ириней Лионский Доказательство апостольского учения, 5,6. 40 Н. Бердяев Экзистенциальная диалектика божественного и человеческого, гл. 10: Красота. 41 Кирилл Александрийский На Иоанна. 42 Максим Исповедник Мистагогия, 23, 701 С. 43 Григорий Палама In Dormitionem. 44 Via eminentiae — путь совершенства (лат.) — схоластический богословский метод, приписывающий все качества творения Богу в совершенной степени. (Прим. ред.) 45 Игра слов: se livrer — отдавать себя; un livre — книга. (Прим. пер.) 46 Феодор Студит Против еретиков III. 47 Псевдо–Макарий Первая гомилия, 2. 48 Максим Исповедник Письмо 44. 49 Максим Исповедник Ambigua 10. 50 Анастасий Синаит Гомилия на Преображение. Поделиться ссылкой на выделенное Все материалы, размещенные в электронной библиотеке, являются интеллектуальной собственностью. Любое использование информации должно осуществляться в соответствии с российским законодательством и международными договорами РФ. Информация размещена для использования только в личных культурно-просветительских целях. Копирование и иное распространение информации в коммерческих и некоммерческих целях допускается только с согласия автора или правообладателя |
| It is therefore more likely that John does refer to ministry among Gentiles by means of the Jewish dispersion. The «dispersion» itself refers in any case to the Jewish people scattered abroad, from whom Jesus might receive a more favorable reception than among his people in Palestine. 6474 But, as in their similar misunderstanding in 8:21–22, the opponents unwittingly and ironically speak an element of truth: through Jesus» followers (17:20–21), many among the Dispersion and the Greeks would become his followers (10:16). 6475 They also speak other unwitting truth: Jesus was «going away» by death (7:34), and his death was inseparably connected with the coming of the Greeks (12:20–23), the other sheep (10:15–16). Responses to Jesus» Revelation (7:37–52) John " s movement rarely fits modern outlines, lending some degree of arbitrariness to the outline we have endeavored to construct. Because 7:37–39 could climax the teaching of 7:14–36, one could retain it with that previous section; but because the chronological marker («last day») is significant, I have included it in a following section, which emphasizes responses to Jesus. One can trace a common structure in these two sections: Jesus teaches in the temple at the feast (7:14–24; 7:37–39); people speculate about his identity (7:25–29, 31; 7:40–43); the attempt to arrest him fails (7:30,32–36; 7:44–52). 6476 Each section builds suspense to its climax, reveals deep divisions within Judaism concerning Jesus» identity; and demonstrates God " s sovereign plan in withholding Jesus» «hour» for its appropriate time. 1. Source of Rivers of Life (7:37–39) John places this pivotal announcement in the midst of two sections of his confrontation in the temple (7:10–36; 7:40–52). Given the centrality of the water symbolism earlier (2:6; 3:5; esp. 4:14), this pivotal position here is not surprising. The surrounding structure is not chiastic, but nevertheless balances some central themes in both sections: the charge that the multitudes are being led astray (7:12,47); Moses or his law (7:19–23, 51); judging righteously (7:24, 51); division (7:31, 43); the question of Jesus» origin (7:26–28, 42); the intention to seize him (7:30,44); the speculation that he might be the Christ (7:31,41). |
| 1777 Greg. Naz. Or. 29.13: «Наше учение таково: как для коня, быка, человека и для каждой вещи, принадлежащей к одному и тому же виду ( π τ ατ ε δος) есть одно понятие ( λ γος), и что причастно этому понятию, о том оно сказывается в собственном смысле, а что не причастно, о том или не сказывается, или сказывается в несобственном смысле; так есть одна сущность, природа и имя Божие ( θεο μαν οσαν ε ναι κα φσιν κα κλσιν)». 1782 De fide I 2.18–19. Окончание этого абзаца не противоречит понятию об универсально-родовом характере Божественной сущности, так как она является единицей, рядом с которой нет двоицы, т.е. второй Божественной сущности. Кроме того, это напоминает нам пифагорейско-платоновское представление о том, что монада превосходит всякое число, будучи его началом, – представление, встречающееся у Филона Александрийского (см. выше, Глава I). 1783 Согласно Л. Херману, Амвросий делает понятия substantia и natura фактически эквивалентными (weitgehend parallelisiert), так что собственное изначально узкое содержание понятие substantia в смысле отдельно взятой конкретной вещи растворяется в более широком содержании понятия natura (Herrmann. 1958. S. 202). Как отмечает К. Морескини, «в латинском языке уже несколько столетий понятие substantia употреблялось параллельно с понятием natura, и также у Амвросия, у которого очень часто (если только речь не идет об абсолютном единстве субстанции) на месте substantia встречается natura» (Moreschini. 1984. P. 40). Как мы видели выше, термины substantia и natura отождествляет и современник Амвросия – Руфин Аквилейский (Rufin. Hist. eccl. I 29). 1791 По мнению Амвросия, если такое «универсальное единство» (generalis unitas) и достижимо для людей, то только в будущей вечной жизни, когда люди станут едиными с Богом, наподобие Троицы: nos autem per acceptam et inhabitantem in nobis virtutem unum erimus in Christo. Communis ergo littera, sed discrepans divina humanaque substantia. Nos unum erimus, Pater et Filius unum sunt: nos secundum gratiam, Filius secundum substantiam. Alia autem per conjunctionem, alia per naturam unitas (De fide IV 3.34–35). |
| Nevertheless, the Gospels» reports of divided clothing can scarcely represent a mere accommodation to the psalm without historical substance, 10139 even if pre-Christian Jewish interpreters typically understood the psalm messianically in this period 10140 (which is unlikely). Roman law allowed the execution squad to seize the few possessions the condemned might have on his person (Digest 48.20.6; 10141 against the Jewish custom, e.g., b. Sanh. 48b, bar.); it is doubtful that soldiers would have observed later restrictions. 10142 The Roman army " s basic unit was a contubernium, eight men who shared a tent; normally half of such a unit would be dispatched for a work detail such as a crucifixion, 10143 thus the four soldiers in 19:23. The casting of lots (19:24) may involve the guessing of another " s hidden fingers, 10144 but the bored soldiers may have as easily brought dice to entertain themselves. 10145 The «outer garments» would represent the rectangular cloth draped around the body in inclement weather; the tunic was normally «a long, tight-fitting shirt made of two pieces of cloth sewn together,» typically sleeveless, whether of «wool, linen or leather.» A seamless tunic, which would fit the neck more closely and generally have short sleeves, was of special value. 10146 That Jesus» tunic was «seamless» might recall the high priest " s garment, 10147 as may the failure to tear his garments ( Lev 21:10 ). 10148 The term υφαντς appears especially in conjunction with the high-priestly raiment in the LXX (Exod 28:6; 39:3, 5, 8, 22, 27 12, 15, 29, 34 LXX]), though also with other furniture of the tabernacle (Exod 26:31; 35:35; In that case, the narrative would reveal Jesus as high priest while undermining the role of the official high priest (11:49–51; 18:13–24), another case of Johannine irony. 10149 But the allusion remains far from certain; for example, the LXX of Exodus does not depict any of the priest " s garments with μτιον, the standard language for an outer cloak; it does use χτν (Exod 28:4,39,40; 29:5,8; 35:19; 40:14), but that term, like μτιον, was the usual term. 10150 More significantly, John seems to lack the sort of explicit priestly emphasis one finds in Hebrews (2:17; 3:1; 4:14–5:10; 6:20–8:4; 9:11,25; 10:21; 13:11). 10151 |
| 2550 See Evans, «Son»; idem, «Prayer of Enosh» (including 4Q458); Abegg, «Introduction to 4Q369,» 329. 2551 Collins, «Son of God»; Evans, «4Q246» (noting also the close parallels with Luke 1:33–35). Fitzmyer, «4Q246,» applies it positively to a coming ruler, but not in a messianic sense. 2552 Fabry, «Texte»; Cook, «4Q246.» 2553 Cf. Bons, «Psaume 2.» Pss. So1. 17uses Ps 2in a messianic passage, although «son» (2:7) is not mentioned. Gero, «Messiah,» finds «son of God» in 4 Ezra (cf. also 13:37, 52); more scholars think the Greek behind the passage reads «servant» (Jeremias, Parables, 73 n. 86); the Ethiopie, an Arabic version, and the Armenian omit «Son» (OTP 1:537, note e). 2554 Longenecker, Christology, 93. 2555 See Hengel, Son, 63. 2556 Jeremias, Prayers, 57 (followed by, e.g., Martin, Worship, 34–35; Bruce, Books, 56; cf. Hunter, Predecessors, 50) has overstated the case for the titlés uniqueness, but his detractors on the issue have focused on exceptions rather than the preponderance of evidence (e.g., Vermes, Jesus the Jew, 210–13; a rare analogy hardly constitutes proof of vocative appellation). 2557 Kingsbury, Structure, 40–83, sees «Son of God» as Matthew " s primary christological title; Hill, «Son,» challenges this centrality of the title. 2558 The rabbis opposed any idea that the messiah was deity; see Bonsirven, Judaism, 190 (citing esp. b. Sanh. 38b; Justin Dia1. 49:1; 50:1); cf. the late Midr. Pss. 21, §2. 2559 Vermes, Jesus and Judaism, 72. 2560 Cf. Coppens, «Logia.» 2561 John infuses the expression with greater significance than it previously held (Howton, «Son,» 237). 2562 By the time of R. Abbahu in third-century Palestine (or the later editor of the document), the Christian identification of «God " s son» with deity had become widespread enough to warrant a response (Exod. Rab. 29:5). 2563 Cf. later Irenaeus Haer. 1.1.3; 2.6, for Valentinian gnostics who call Jesus «savior» but not «lord.» 2564 Bousset, Kyrios Christos, 128; Conzelmann, Theology, 82–84. |
| 25 3 Kgd 19:9 ff. 26 Probably an echo of both the chariot in which Elijah ascends into heaven in 4 Kgd 2:11, and of the chariot of the soul in Plato’s Phaedrus (246A-C). 27 Cf. 4 Kgd 2:1ff. 28 Probably commenting on 4 Kgd 1:9–12, but alluding also to 4 Kgd 6:15–17. 29 Cf. 1 Kgd 1:9–20. 30 Cf. Lev. 14:33–42 . 31 Cf. 3 Kgd 17:8–24. 32 Cf. Matt. 17:1–8, Mark 9:2–8 , Luke 9:28–36. 33 Cf. Isa. 53:2. 34 Cf. Psa. 44:3. 35 Cf. John 1:1 . 36 Apophasis: Maximus introduces here the technical terms of apophatic and cataphatic theology. 37 Cf. John 1:14 . 38 This section develops the theme just introduced in the dual interpretation of the radiant garments of the Transfigured Christ as both Scriptures and creation. 39 The Evagrian triad of ascetic struggle (praktike), natural contemplation (physike), and theology was related by Origen to a very similar classification of the categories of philosophy in the prologue to his Commentary on the Song of Songs: see Louth (1981), 57–8. 40 Cf. Denys the Areopagite, Ep. 9.1 (1105D). 41 Literally: in a Greek way. It is in contrast with the later ‘in a Jewish way’: cf. St Paul’s contrast between Greeks/Gentiles and Jews, especially in Rom. 1–3 . 42 Cf. Phil. 3.19 . 43 A metaphor for the Incarnation used by Gregory Nazianzen in Sermon 38.2 (PG 36:313B). Maximus devotes a Difficulty to Gregory’s use of the term (suspected of Origenism?): Amb. 33:1285C-1288A, where the Word’s expressing itself in letters and words is one of the interpretations offered of the metaphor. 44 Cf. Gen. 39:11–12 . 45 This is an important section in which Maximus reworks a fundamental Evagrian theme. For Evagrius, the five modes of contemplation are: 1. contemplation of the adorable and holy Trinity, 2. and 3. contemplation of incorporeal and incorporeal beings, 4. and 5. contemplation of judgment and providence (Centuries on Spiritual Knowledge I.27, in Guillaumont 1958 ). Maximus’ understanding is quite different. See Thunberg (1965), 69–75 and Gersh (1978), 226–7. 46 I do not know where Maximus gets these five secret meanings (or hidden logoi) from. They recall Plato’s ‘five greatest kinds’ (being, rest, motion, sameness and difference: see Sophist 254D-255C), but are evidently not the same. |
| 26. ep.Calos. (Письмо к Калосирию) (М. 76.1068А-1073А). 27. d.n. (О божественных именах) 4.22 (М. 3.724В). 28. Феофан Затворник. Душа и ангел. С.140. 29. serm. imag. (Слово о человеке, сотворенном по образу Божию) 3 (М. 89.165B). 30. Цит. по: Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.207. 31. Цит. по: Преп. Иоанн Дамаскин. Христологические и полемические трактаты. Слова на Богородичные праздники. М.: Мартис. 1997. С.108. 32. Цит. по: Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.213. 33. Там же. С.161. 34. Клеман О. Истоки. С.81. 35. Григорий Нисский, святитель. Об устроении человека. С.26. 36. Цит. по: Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.362. 37. Макарий Египетский, преподобный. Духовные беседы. Сл.1. гл.12. 38. Максим Исповедник, преподобный. Творения. С.216,217. 39. Мефодий Патарский, священномученик. Творения. С.74. 40. Цит. по: Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.203,204. 41. Там же. С.197. 42. Добротолюбие. Т.1. С.158. 43. or.catech. (Большое огласительное слово) 21 (М. 45.57С). 44. top. (Христианская топография) 5 (М. 88.309В,С). 45. Цит. по: Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.123. 46. Григорий Нисский, святитель. Об устроении человека. С.17. rл.V. 47. Бердяев Н.А. Философия свободного духа. С.297,298. 48. Антоний Сурожский. Человек перед Богом. С.127. 49. Максим Исповедник, преподобный. Творения. С.217. 50. Добротолюбие. Т.1. С.146. 51. hom.opif. (Об устроении человека) 16.10 (М. 44.184В). 52. hom. in Gen. (Беседы на кн. Бытия) 9.2(М. 53.78). 53. f.o. (Точное изложение православной веры) 2.12 (М. 94.920В). 54. serm. 2.2 in Gen. (Толкование на книгу Бытия) (G. 4. 654 A) 55. Gen. (Толкование на кн. Бытия: фрагменты) 1:26 (М. 33.1564 C.D). 56. Возможно, от недостатка материала, а возможно и из-за крайности данного мнения. 57. Цит. по: Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.109,110. 58. наег.(Пять книг против ересей) 5.6. (М. 7.1137С-1138А). 59. f.o. (Точное изложение православной веры) 2.12 (М. 94.920В). |
| 5932 Jesus is essentially the Father " s voice in 5:37–40; one might compare him to a bat qo1. 5933 E.g., Westcott, John, 91; Morris, John, 330; Michaels, John, 82; Bruce, John, 136; Beasley-Murray, John, 78. 5934 Schnackenburg, John, 2:125, cites, e.g., 1QS 5.11; CD 6.7. See most fully Culpepper, School, 291–99, on darash and ζητω. 5935 So here, e.g., Dodd, Interpretation, 82; Hunter, John, 62; Brown, John, 1:225, citing, e.g., m. " Abot 2:7; see comment on 1:4. It was «the most meritorious of all good deeds» (Sandmel, Judaism, 184). 5936 So also Odeberg, Gospel, 224. 5937 Refuting someone on the basis of the very arguments or witnesses that person cites in his support was good rhetorical technique (e.g., Aelius Aristides Defense of Oratory 311, §101D; 340, §112D; 343–344, §114D; 446, §150D; Matt 12:37; Luke 19:22; Tit 1:12–13 ). 5938 See Culpepper, School, 298–99. They do not «will» to come to him (5:40), though they had «willed» to listen to John momentarily (5:35). 5939 DeSilva, «Honor and Shame,» 520 (citing Seneca the Younger De constantia sapientis 13.2,5; Epictetus Ench. 24.1). 5940 Not needing such glory was commendable (e.g., Scipio in Macrobius Comm. 2.10.2, in Van der Horst, «Macrobius,» 225), though Diogenes the Cynic claimed to deserve public praise (Diogenes Laertius 6.62). 5941 Seeking glory was honorable only if sought in the right places ( Rom 2:7 ; Polybius 6.54.3; Dionysius of Halicarnassus R.A. 5.25.1; 5.27.2; Cicero Earn. 10.12.5; 15.4.13; Sest. 48.102; Valerius Maximus 2.8.5, 7; 4.3.6a; 5.7.ext.4; 8.14; Seneca Ep. Luci1. 94.63–66; Orphic Hymn 15.10–11; Prov 22:1 ; see comment on 12:43). 5942 Cf. Michaels, John, 82. Brown, John, 1:226, suggests an allusion to Moses (leading naturally into 5:45–47), who sought God " s glory (Exod 34:29); cf. comment on 1:14–18. At least some later rabbis believed that Moses exalted God above everything else and after death God exalted him (Pesiq. Rab Kah. Sup. 1:20). 5943 See comment on 14:13–14; comment on agency, pp. 310–17 in the introduction. Cf. also Sanders, John, 73. It is unlikely that this stems from Isaiah (pace Young, «Isaiah,» 223); though God " s name is a dominant motif in Isaiah, «coming» in his name more likely alludes to Ps 118:26 . |
| 6581 Aristophanes Ach. 371–373. 6582 T. Hag. 1:2. The rabbis did require higher moral standards for the learned (Sanders, Jesus and Judaism, 190), but any who neglect Torah study or even listening to sages would be damned ( " Abot R. Nat. 36A). Priests were also trained in the Law (Sanders, Judaism, 178). 6583 Cf. m. «Abot 3(though contrast m. »Abot 4:8). 6584 M. " Abot 2:6, probably a hyperbolic way to underline the importance of learning Torah, but a not unnatural view, considering the price he himself reportedly had to pay to acquire learning. 6585 M. " Abot 3:10/11, unless it means death in the present world (also not a pleasant event). 6586 For the contrast, see, e.g., m. Git. 5:9; Hag. 2:7; t. Demai2:5,14–15,19; 3:6–7; 6:8; Ma c as. 2:5; on the Am Háarets, see also the excursus in Keener, Matthew, 294–96. 6587 Though the severest rabbinic accounts (including Akibás comments on his former antipathy toward scholars) may be intended hyberbolically (b. Ber. 61a; Pesah. 49b); cf. kinder sentiments in m. Git. 5:9; " Abot R. Nat. 16, 40A. Many see a reference to the Am Háarets here (e.g., Schnackenburg, John, 2:160; Barrett, John, 332; Hunter, John, 85; Brown, John, 1:325; cf., at more length, Karris, Marginalized, 33–41); Du Rand, « John 7:49 ,» allows that Jesus» followers may be viewed thus but notes that not all of them were Am Háarets (19:38–41). 6588 Josephus Ag. Ap. 2.224. Josephus elsewhere appeals to Galilean populist support on his behalf against the Jerusalem aristocracy, distancing himself from it, both because of its purported role in the war and the rhetoric of egalitarianism popularized by propaganda concerning the princeps. 6589 E.g., Virgil Aen. 2.40–56; 11.243–295. 6590 Cf. similarly Jonge, Jesus, 29–30. 6591 See favorably τον νμον … των Εουδων, C7/2:34, §774 (third-century C.E. Phrygia). 6592 Wessel, «Mensch,» points out that the Law judges only those who know it (cf. Rom 2:12 ) and that Nicodemus " s title for Jesus in 7:51, τον νθρωπον, matches 19(but cf. 7:46). |
| William Frost (ed.) 19 . Joseph R. Washington, Jr., Anti-Blackness in English Religion 1500–1800 20 . Joyce E. Salisbury, Iberian Popular Religion 600 B.C. to 700 A.D.: Celts, Romans and Visigoths 21 . Longinus, On the Sublime, James A. Arieti and John M. Crossett (trans.) 22 . James Gollnick, Flesh as Transformation Symbol in the Theology of Anselm of Canterbury: Historical and Transpersonal Perspectives 23 . William Lane Craig, The Historical Argument for the Resurrection of Jesus During the Deist Controversy 24 . Steven H. Simpler, Roland H. Bainton: An Examination of His Reformation Historiography 25 . Charles W. Brockwell, Jr., Bishop Reginald Pecock and the Lancastrian Church: Securing the Foundations of Cultural Authority 26 . Sebastian Franck, Sebastian Franck: 280 Paradoxes or Wondrous Sayings, E. J. Furcha (trans.) 27 . James Heft, S.M., John XXII and Papal Teaching Authority 28 . Shelley Baranowski, The Confessing Church, Conservative Elites, and The Nazi State 29 . Jan Lindhardt, Martin Luther: Knowledge and Mediation in the Renaissance 30 . Kenneth L. Campbell, The Intellectual Struggle of the English Papists in the Seventeenth Century: The Catholic Dilemma 31 . William R. Everdell, Christian Apologetics in France, 1750–1800: The Roots of Romantic Religion 32 . Paul J. Morman, Noël Aubert de Versé: A Study in the Concept of Toleration 33 . Nigel M. de S. Cameron, Biblical Higher Criticism and the Defense of Infallibilism in 19th-Century Britain 34 . Samuel J. Rogal, John Wesley " s London: A Guidebook 35 . André Séguenny, The Christology of Caspar Schwenckfeld: Spirit and Flesh in the Process of Life Transformation, Peter C. Erb and Simone Nieuwolt (trans.) 36 . Donald E. Demaray, The Innovation of John Newton (1725–1807): Synergism of Word and Music in Eighteenth Century Evangelism 37 . Thomas Chase, The English Religious Lexis 38 . R. G. Moyles, A Bibliography of Salvation Army Literature in English (1865–1987) 39 . Vincent A. Lapomarda, The Jesuits and the Third Reich 40 . |
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