| Plate 55 Icon of the myrrh-bearing women at the tomb. By Eileen McGuckin. The Icon Studio: www.sgtt.org the New Testament the accounts of Jesus’ resurrection, based on apostolic memories and oral traditions, vary widely in detail. However, the fact and centrality of the resurrection constitute the bedrock of the Christian faith, attested by more than five hundred eyewitnesses ( 1Cor. 15.5–8 ). The gospels indicate that Jesus anticipated his death as blood covenant renewal and viewed his resurrection as God’s vindication of his ministry (e.g., Mk. 8.27–31; 14.22–5, 36, 61–2 ; cf. Acts 3.13–15). Matthew, Luke, and John link Jesus’ resurrection with the gift of the Spirit and the inauguration of the early Christian mission ( Mt. 28.16–20 ; Lk. 24.44–9 ; Jn. 20.19–23 ; cf. Acts 2.32–3). The Gospel ofJohn magnificently integrates the life, death, resurrection, and enthronement of the Son of God as the mutual glorification between the Father and the Son, marking the decisive victory over the power of death and the gift of abundant life through the Spirit, available to believers in the present as well as the future ( Jn. 1.14 ; 5 .24–9; 7.37–9; 12.30–1; 14.15–24; 17.1–5). In this similar rich vein, the Apostle Paul provides the most detailed theological explication of the death and resurrection of the incarnate Son ( Gal. 4.4–6 ; Rom. 1.1–4 ) and Lord of glory ( 1Cor. 2.8; 15.1–4 ). For Paul, the death and resurrection of Jesus the Christ mark the cosmic shift from the old age of sin, corruption, and death to the new era of grace, life, incorruption, and transformed bodily immortality ( Rom. 3.21–6; 5.12–21; 8.18–39 ; 1Cor. 15.50–7 ). In Paul, as in John, God’s powers of salvation are at work both now and in the future in those who are united with Christ through faith and baptism, and who enact the pattern of Jesus’ death and resurrection by crucifying their sinful passions and offering themselves as living sacrifice to God ( Rom. 6.1–23; 8.9–13; 10.9–13; 12.1–2 ; 2Cor. 4.7–18 ; Gal. 3.16–24 ). |
| 1061 Summons to «behold» in the Gospel (e.g., 1:29) may function pleonastically; for pleonasm in ancient rhetoric, see Quintilian 8.3.53–55; 9.3.46–47; Anderson, Glossary, 102; Black, «Oration at Olivet,» 88. 1062 Caird, Revelation, 5. Fiorenza, Revelation, 16, provides other evidence for the intentionality of Revelations Semitic style, which seems to imitate OT Hebraic patterns. In some conditions rhetoricians could value «radical departure from common idiom» (Anderson, Glossary, 48; cf. also λλοωσις, ibid., 16–17). 1065 Trites, Witness, 154–55, observes both similarities and differences between Revelation and John, allowing that the different emphasis may be due either to different authors or to different genre. 1066 See Hill, Prophecy, 85. Allusions to Jesus» parables also occur in other early Christian texts and interpolations; see Bauckham, «Parables.» 1067 Such chronological markers are admittedly not unique to Johannine literature (2 Bar. 22:1; Josephus Life 427; cf. 1 En. 41:1), and in Revelation they usually denote only the sequence of visions («saw,» 4:1; 7:1,9; 15:5; 18:1; «heard,» 19:1). 1068 Of course, Revelations «come» for revelation harks back to Exod 19:24; 24:12; 34:2, esp. in Rev 4:1. (Jewish texts continued to emphasize that Moses could not ascend until God summoned him, e.g., the Ethiopie title of Jubilees; Abot R. Nat. 2, §11 B; cf. L.A.B. 11:2; in later tradition, he ascended all the way to heaven, Pesiq. Rab. 20:4.) The language is imitated or paralleled in other apocalyptic passages (e.g., 1 En. 14:24–25, 15:1; 2 En. 21:3; 3 En. 41:1, 42:1, 43:1, 44:1, 47:1, 48A; b. Hag. 14b; Plutarch Divine Vengeance 33, Mor. 568A). 1069 On Rev 22:20, see Cullmann, Worship, 13; cf. idem, Christology, 201–10. The Aramaic formula appears in 1Cor. 16:22 ; see Fee, Corinthians, 838–39; Longenecker, Christology, 121; cf. Conzelmann, Corinthians, 300–301; Robinson, Studies, 154–57; idem, Coming, 26–27. 1070 The context probably suggests that love for other believers is in view (Beasley-Murray, Revelation, 75; cf. Robbins, «Apocalyptic,» 160), although love for God cannot be excluded. |
| 4241 Further, we may cite the prominence of Peter from the earliest point in the tradition (Acts 1:15; 2:14; 12:3; 15:7; 1Cor 1:12; 3:22; 9:5; 15:5 ; Gal 1:18; 2:7–8 ; 1Pet 1:1 ; 2Pet 1:1 ), 4242 although James the Lord " s brother seems to have taken an administrative leadership in the church (Acts 1:14; 12:17; 15:13; 21:18; 1Cor. 15:7 ; Gal 1:19; 2:9, 12 ). While Cullmann " s suggestion that «BarJona» (Matt 16:17) may not mean «son of John» as the Fourth Gospel seems to construe it (1:42; 21:15) is worthy of consideration, 4243 this hardly justifies appealing to a distant Akkadian cognate to the Aramaic to propose that the phrase originally meant «terrorist,» hence identifying the fisherman as a Zealot. 4244 Tomb inscriptions frequently identify a given person as «the [offspring] of such-and-such a person.» 4245 Whatever the earliest reading, because the name of Peter s father elsewhere occurs only in John 21:17 , we may safely assume that both Matthew and John at this point reflect the same naming tradition. While the name change is theologically significant, perhaps recalling earlier biblical examples like Abram and Jacob, 4246 people in the imperial period did at times change their names (e.g., from local names to higher-status ones). 4247 Simon itself was a common name among Jews; 4248 nicknames were common; 4249 converts to Judaism also sometimes reportedly took Jewish names, 4250 although this practice was unusual (e.g., CIJ 1:384, §523); and, perhaps most important, rabbis sometimes in praising their disciples gave them epithets. 4251 In a Johannine christological context, it may be significant that God exercised the authority to rename special servants like Abram, Sarai, and Jacob, although the pre-Johannine tradition and probably John himself make nothing of that allusion here (though cf. 10:3). 4252 At any rate, since birthparents normally assigned names, 4253 only a person acknowledged to be of much higher status could exercise the authority to rename another person, 4254 at least if that name were to be retained among a community where the nicknamed person was held in high esteem. |
| Идолослужителство. Taken from Meffreth, Feria 4 Quatuor Temporum Post Invocavit. 11. 1–10 cf Meffreth: «Ex his iam elicio quod idololatria est triplex. Prima paganorum, quae est mala, quia colunt aurum & argentum, iuxta illud Psalm. 113 Simulachra gentium argentum & aurum. Secunda est auarorum, quae est peior, quia adorant nummum, interius enim talem reuerentiam exhibet auarus nummo, aut vineae, quam verus fidelis Deo in Crucifixi imagine. Tertia est gulosorum, & haec est pessima, quia vilissimum colunt Deum, vt supra. ... Gulosi, quia vilissimam creaturam scilicet ventrem, qui est saccus stercorum, Deificant. Ad Philip. Quorum Deus venter est» (Pars hyem., p. 219). The rest of the poem appears to be Simeon " s own development of the same theme. Иерей . Taken from Faber, Dominica 4 Post Pentecosten, No. 7 «Sacerdotes sanctos esse debere». The poem summarises the whole sermon, as follows: 11. 7–8 cf sect. 1 «Quia Deum in terris repraesentant». 11. 9–12 cf sect. 2 «Quia Deo dicati»: «Quia Deo dicati, donati et sanctificati sunt, ut indicat nomen eorum, Sacerdos.» 11. 13–14 cf sect. 4 «Quia tractant sancta»: «Quia tractant sancta Sacramenta, sacrificia, sancta olea, et vasa, etc.» 11. 15–16 cf sect. 5 «Quia ipsi debeant alios sanctificare». 11. 17–18 cf sect. 3 «Quia mediatores inter Deum et homines». Иерей 2. Taken from Meffreth, Feria 4 Post Oculi. 11. 1–16 cf Meffreth: «Dictum est supra, quod sacerdotes habent Angelicum officium, & similes sunt Angelis. Vnde, vt dicit Robertus Holkot, vbi supra; Angeli habent quatuor conditiones, in quibus conuenit eos imitari. Primo, Angeli sunt immateriales, siue substantiae separatae: Spiritus enim sunt, camem & ossa non habent. & tales debent esse sacerdotes per continentiam, etiam vt motus passionum non sequantur.» 11. 17–42 cf Meffreth: «Secundo, Angeli sunt intellectuales, pleni scientia & veritate: & sic sacerdotes Dei debent poliere scientia Sacrae Scripturae.» The image of feeding the flock of God does not appear to have been taken from Meffreth, but cf 1Cor. 3.2 , Commentary 581 Heb. 5.12–14, 1Pet. 2.2 . И. 43–48 cf Meffreth: «Quarto, Angeli sunt rectores hominum, & custodes secundum sanctos. Et eodem modo sacerdotes & curati, qui pro subditorum animabus habent coram Deo respondere; quia in Psal. 90. dicitur; Angelis suis mandauit de te, vt custodiant te in omnibus vijs tuis» (Pars hyem., p. 266). Simeon omits Mefffreth’s third point, that just as angels are the movers of the spheres, so priests should have influence over the nobility and the powerful of this world. |
| Вино 8 Published in Gudzij, in A.M. Panenko, Russkaja stichotvornaja kul " tura XVII veka, L., 1973, p. 201, in Eremin, in Drevnjaja russkaja literatura. Chrestomatija, sost. N.I. Prokofev, M., 1980, p. 311 and in PLDR. Вино новое Taken from Faber, Dominica 2 Post Pentecosten, No. 1 «S. Eucharistia coena magna», sect. 6 «Ex maximo periculo»: «Nemo vinum novum mittit in litres veteres, alioquin dirumpet vinum utres. Marci Vinum novum est Eucharistia: quam quia Iudas indigne sumpsit, (probabile enim est accepisse, ex S. Luca, et sententia August, tr. 62. in loan.) suspensus crepuit médius, et diffusa sunt omnia viscera eius.» cf Matt. 27.5, Acts 1.18. 11.11–12 cf Faber: «Ait enim [Paul] 1Cor. 11 . Qui manducat et bibit indigne, iudicium sibi manducat et bibit, non diiudicans corpus Domini. " Власть Published in Bylinin. Возвращение чуждых Taken from Meffreth, Dominica 9 Post Trinitatis, No. 3. 11. 1–12 cf Meffreth: «Diuitiae dicuntur mammona iniquitatis, id est, inaequalitatis multiplici ratione. Primo diuitiae dicuntur inaequalitatis, quia inaequaliter acquiruntur. Vno modo, iusto titulo & tunc de eis potest fieri eleemosyna. Et ista eleemosyna multos habet fructus. Primus est peccatorum extinctio...Secundus fructus est, viae ad gratiam praeparatio.» The spelling мамона (1. 10) in A is perhaps due to the fact that Meffreth uses a superscript mark to indicate the double " m». 11. 13–14 cf Meffreth: «Secundo diuitiae acquiruntur titulo iniusto. Et hoc sit multis modis. Primo, de rapina, & de istis non est eleemosyna danda, sed restitutio est facienda.» 11.15–16 cif Meffreth: «Secundo, per vsuram & qui sic diuitias acquirunt non possunt eleemosynas facere.» 11. 17–18 cf Meffreth: «Tertio, per iniquam extorsionem, sicut faciunt domini tyranni, qui impij sunt in suos subditos, & sine iusta causa extorquent bona ipsorum, inde non faciunt nec facere possunt eleemosynam, sed tenentur secundum Raymundum ad restitutionem.» 11. 19–22 cf Meffreth: «Quarto, per simoniam; vt si quis clericus venderet sacramenta, &c.» 11. 23–4 cf Meffreth: «Quinto, per furtum, quod sit pro quacunque re parua.» 11. 25–30 cf Meffreth: «Cum ignoratur cui sit restituendum, tunc de consilio Ecclesiae puta Episcopo, maioribus, vel etiam confessoribus, de minoribus rebus talia ablata sunt pauperibus eroganda» (Pars aestiv., pp. 333–4). |
| Плод безмужный. Taken from Faber, In Festo Annuntiationis B.V., No. 8 «Virginitas Deiparae ante, in, et post partum ostenditur», sect. 1 «Virgo in conceptu»: «Huiusmodi enim sunt inprimis apes, quae absque concubitu multiplicantur teste Virgil, lib. 4. Georgicorum. Deinde vultures, de quibus Ambros, lib. 5. Hexam. c. 10. scribit: Impossibilene putatur in Dei matre, quod in vulturibus possibile non negatur? Avis sine masculo parit, et nullus refellit; et quia viro desponsata Maria peperit, pudoris eius faciunt quaestionem.« Плоть 2. Taken from Faber, In Festo S. Andreae, No. 1 «Variae Conscientiae», sect. 7 «Bona»: «Periander requisitus, quid in minimo esset maximum? Bona mens, ait, in corpore humano.» Плоть и кровь Христова. Taken from Faber, Dominica 4 Post Pascha, No. 3 «Itinera aliquot bene praecogitanda», sect. 1 «Iter ad templum vel Sacramenti susceptionem»: «Nisi enim comederimus, mors nobis est: si indigne comederimus, iudicium manducabimus. Prostemamur ergo ante Leonem nostrum cum Centurione, dicamusque, Domine, non sum dignus, etc. [Matt. 8.8].» 11. 5–6 cf 1Cor. 11.29 . Плоти укрощение. Taken from Meffreth, Dominica 3 Post Pascha, No. 11: «Secundum remedium est corporis edomatio, quae debet fieri in iuuentute, quia stultus esset, qui non domaret equum suum, usque dum senex esset, cum donare [for ’domare " ] non posset. Sic qui non domat camem suam in adolescentia sua, sed nutrit earn delicate, ita quod non potest earn postea tenere, proijcit earn in lutum peccati» (Pars aestiv., p. 82). Плотское смешение. Taken from Faber, Dominica 4 Post Pentecosten, No. 3 «Quam frustra laborent sectatores mundi», sect. 4 «Voluptuarii»: «Quid non excogitavit Amnon ut sororem comprimeret? et tarnen mox postea maiore earn prosequebatur odio, quam prius amarit. 2. Reg. 13. [ 2Sam. 13.15 ].» Погибель . Taken from Faber, In Festo S. Andreae, No. 2 «Homines comparantur piscibus», sect. 4 «A capite primum foetent»: «Piscis primum a capite incipit putere, iuxta Graecorum proverbium, ita et respublica a rectoribus fere incipit everti, qui si ignavi et remissi sunt ad pietatem et virtutem, inde vitiorum putredo derivatur in totum eius corpus.» Published in Panenko and PLDR. |
| ... for the hour is coming when all who are in the graves will hear the voice of the Son of God, and come forth, for those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of damnation ( Jn.5:25–29 ). This, too, is the apostle’s doctrine (cf. Acts.2:22–36). But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at His coming those who belong to Christ. Then comes the end, when He delivers the kingdom to God the Father after destroying every rule and every authority and power. For He must reign until He has put all His enemies under His feet. The last enemy to be destroyed is death. ( 1Cor.15:20–26 ). For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable nature must put on the imperishable, and this mortal nature must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ ( 1Cor.15:52–57 ). The whole essence of the spiritual life is to die with Christ to the sins of this world and to pass through the experience of bodily death with Him in order to be raised up “on the last day” in the Kingdom of God (cf. Jn.6:39–44, 54 ). By the power of Christ and the grace of the Holy Spirit, Christians can and must transform their deaths into acts of life. They must face the tragedy of death with faith in the Lord, and defeat the “last enemy – death” ( 1Cor.15:26 ) by the power of their faith. None of us lives to himself, and none of us dies to himself If we live, we live to the Lord, if we die, we die to the Lord, so whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, that He might be Lord of both the dead and the living ( Rom.14:8–9 ). |
| Oraciones por todos los hombres ( 1Tim. 2:12 ). Beso de paz ( Rom. 16:16 ; 1Cor. 16:20 ). El presidente, imitando a Cristo, toma el pan y el vino ( 1Cor. 11:23–25 ; Mt. 26:21–26–27 ; Mc. 14:22–23; Lc. 22:19–20). El presidente bendice y da gracias a Dios sobre los elementos eucarísticos ( 1Cor. 10:16; 11:24 ). El presidente repite lo que dijo Cristo ( 1Cor. 11:23–25 ; Mt., Mc., Lc.). Los fieles responden Amén ( 1Cor. 14:16 ). Comunión bajo las dos especies ( 1Cor. 10:16–22; 11:26–29 ; Mt., Mc., Lc.). Tiene, por lo tanto, excepcional interés para la historia litúrgica el estudio detallado de la misa en el período subapostólico. He aquí por qué hemos creído necesario tratar este tema de propósito, recogiendo de los escritos de los siglos I y II todas aquellas noticias que a él se refieren segura o probablemente. La reconstrucción de esta arcaica liturgia nos permitirá penetrar íntimamente en la vida de la Iglesia, dándonos la posibilidad de formarnos una idea bastante exacta y completa del ritual de la misa tal como aproximadamente debía de ser, con ligeras diferencias, en Roma y en las principales comunidades de Oriente. Ritual todavía de tipo único, universal, y, por lo mismo, anterior a las variantes regionales, que más tarde darán origen a las grandes familias litúrgicas. Los Escritos de San Justino 34. Hemos aludido a la descripción de la misa hecha por San Justino (+ 165). Es la primera que se encuentra en la historia litúrgica, y por la época y el criterio con que fue escrita resulta para nosotros fuente preciosa de información. San Justino Mártir nació, hacia el año 1001–10, en Flavio Neapolis (Naplusa de Palestina), de familia pagana. Joven todavía, atraído por la filosofía, estudió los diversos sistemas; hasta que en el 130, hallándose en Cesárea, se convirtió al cristianismo, «la única filosofía verdaderamente segura y provechosa. «De Palestina pasó, como maestro, a Efeso y después a Roma, donde abrió una escuela de doctrina cristiana, que confirmó con la propia sangre el año 165–166. |
| 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. |
| 9054 Mitchell, «Friends,» 259, citing Cicero Amic. 6.22. Masters also should avoid confiding in servants (Theophrastus Char. 4.2). 9057 Plutarch Flatterer 24, Mor. 65AB (LCL 1:344–45); cf. Flatterer 17, Mor. 59A; Educ. 17, Mor. 13B. Cf. Stowers, Letter Writing, 39. 9063 Aristotle N.E. 9.8.2, 1168b, cited in Stowers, Letter Writing, 58; Witherington, Acts, 205 (on Acts 4:32). Cf. Arius Didymus 11C. 9065 Martial Epigr. 2.43.1–16; Herodian 3.6.1–2; Cornelius Nepos 15 (Epaminondas), 3.4; Iambli-chus V.P. 19.92 (cf. 29.162; 30.167–168; 33.237–240); cf. 1Macc 12and perhaps Ps.-Phoc. 30; Euripides Andr. 585 (but cf. 632–635); Plutarch Bride 19, Mor. 140D; Longus 1.10; Martial Epigr. 8.18.9–10. 9066 E.g., Alciphron Farmers 27 (Ampelion to Euergus), 3.30, par. 3; 29 (Comarchides to Euchaetes), 3.73, par. 2; Fishermen 7 (Thlassus to Pontius), 1.7. 9069 Diogenes Laertius 7.1.125; Plutarch Cicero 25.4. On friendship between good men and the gods, cf., e.g., Seneca Dia1. 1.1.5; on all things belonging to them, Seneca Benef. 7.4.6, cf. Philo Cherubim 84. The maxim is especially cited in works on 1Corinthians (Willis, Meat, 169; Conzelmann, Corinthians, 80; cf. also Fitzgerald, Cracks, 200–201; Grant, Christianity, 102–3). 9070 E.g., people invoked divinities as φλοι, to help them in battle (Aeschylus Sept. 174); cf. a mortal as a «friend» who honors his patron demigod in Philostratus Hrk. 58.1 (the hero is also his friend in 10.2); cf. perhaps Iamblichus V.P. 10.53 (where the friendship is demonstrated by deities» past favors). 9071 This observation (in contrast to some other observations above) may run counter to the suggestion of Judge (Pattern, 38) that w. 13–15 of John 15 «reveal the peculiar combination of intimacy and subordination» characteristic of the patronal relationship. 9073 Maximus of Tyre Or. 19.4; Iamblichus V.P. 33.229. This might involve sharing the divine character (Iamblichus V.P. 33.240). 9074 Crates Ep. 26, to the Athenians (Gyn. Ep. 76–77); cf. likewise Diog. Ep. 10, to Metrocles (Cyn. Ep. 104–5). Cf. Plato Leg. 4.716D (cited in Mayor, James, cxxv); fellowship between mortals and deities in the golden age (Babrius pro1.13). |
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