| When spices were used (19:40), 10340 they were important, not to preserve the corpse 10341 but to diminish the stench and, in practice, to pay final respects to the deceased. 10342 (Jewish burials in this period did not seek to preserve the corpse; rather, they expected the flesh to rot off the bones for one year, after which the person responsible would inter the corpse in an ossuary.) 10343 Against the traditional Markan account of women coming to anoint the body after the Sabbath ( Mark 16:1 ), some doubt that women would seek to anoint a corpse decomposing that long; 10344 but Mark " s account is quite credible, as William Lane Craig points out: «In point of fact, Jerusalem, being 700 meters above sea level, can be quite cool in April» (cf. also John 18:18 ); the body remained in the tomb only a day and two nights, and «a rock-hewn tomb in a cliff side would stay naturally coo1.» 10345 If we accept the Johannine account, Nicodemus had already left some aromatic spices with the body at its hasty deposition in the tomb before the Sabbath. But the amount of spices mentioned in 19is extraordinary. The Roman pound was about twelve ounces by modern standards, and hence the figure probably represents about seventy-five pounds; 10346 some have proposed that if one takes the amount as a measure of volume equivalent to the biblical log, one might find an abundant but hardly impossible amount close to seventy fluid ounces. 10347 In the Synoptics, no one was completely prepared for Jesus» burial; the lavish amount of spices here, however, are «as befits a king.» 10348 This extravagance matches the devotion that some bestow on Jesus (12:3) and that Jesus bestows on his followers (2:6; 6:11–13; 21:11); some therefore take it symbolically for messianic abundance. 10349 Whether one takes the amount literally or not, its meaning is clear enough: Nicodemus honored Jesus lavishly, as had the woman in 12:3; but if her gift had been worth 300 denarii (12:5), Nicodemus " s was perhaps worth 30,000, a gift befitting «a ruler of the Jews» (3:1). Such honors were not unheard of: another story reports that a proselyte burned eighty pounds of spices to honor Gamaliel I at his death. 10350 Five hundred servants carried the spices for Herod " s burial (Josephus War 1.673; Ant. 17.199). 10351 But the lavish sacrifice here illustrates particularly how even those whom John reproved as secret believers could emerge as disciples committed to Jesus, sometimes even more committed than those who had long followed him openly when they were not literally threatened with death (despite expectations of fidelity in 11:16; 13:37). In a setting where Jesus has been condemned for treason as a messianic claimant, Nicodemus lavishes gifts on him as a true king in his death. 4. The Tomb (19:41) |
| 305 St. Athanasius would demonstrate the immortality of the soul by arguments which can be traced back to Plato (Adv. Gentes, 33), and yet he insisted very strongly that everything created is «by nature» unstable and exposed to destruction (ibidem, 41: σιν ρευστν οσαν κα διαλυομνην). Even St. Augustine was aware of the necessity to qualify the immortality of the soul: Anima hominis immortalis est secundum quendam modum suum; non enim omni modo sicut Deus (Epist. VFF, ad Hieronymum). «According to the mutability of this life, it may be said to be mortal.» (In Jo., tr. 23, 9; cf. De Trinitate, I.9.15, and De Civ. Dei, 19.3: mortalis in quantum mutabilis). St. John of Damascus says that even Angels are immortal not by nature, but only by grace (De fide orth. II,3: o σει λλ χριτι), and proves it more or less in the same way as the Apologists (Dial. c. Manich., 21). We find the same emphatic statement in the «synodical» letter of St. Sophronius, the Patriarch of Jerusalem (634), which was read and favorably received at the Sixth Ecumenical Council (681). In the latter part of his letter Sophronius condemns the errors of the Origenists, the pre-existence of the soul and apokatastasis, and states plainly that «intellectual beings» (τ νοητ), though they do not die (θνσκει δ οδαμς), nevertheless «are not immortal by nature» but only by the grace of God (Mansi, XI, 490–492; Migne, LXXXVII. 3, 3181). It may be added that even in the XVIIth century this early tradition was not forgotten in the East, and we have an interesting contemporary record of a dispute between two Greek bishops of Crete exactly on this question: whether the soul was immortal «by nature» or «by grace.» 306 We may conclude: When we discuss the problem of Immortality from a Christian point of view, we must keep in mind the creaturely nature of the soul. The very existence of the soul is contingent, i.e., as it were, «conditional.» It is conditioned by the creative fiat of God. Yet, a given existence, i.e., an existence which is not necessarily implied in the «essence,» is not necessarily a transient one. |
| Нрав. Taken from Faber, Dominica 12 Post Pentecosten, No. 2 «Quomodo oporteat proximum diligere sicut seipsum», sect. 2 «Afflicto auxilium ferendum»: «Verum heu videas homines canibus non absimiles! Hi videntes unum canem prostratum morderi ab aliis, etiam ipsi accurrunt et in iacentem saeviunt. Ita quidam afflictis etiam afflictionem addunt.» Published in Panenko and PLDR. Нрав 2. Taken from Faber, Dominica 15 Post Pentecosten, No. 7 «Emendationem vitae non esse differendam usque ad senectutem», sect. 3 «Quia communiter quales in iuventute tales sumus in senectute»: «Antisthenes dicebat apud Meliss. ser. 32. Veterem arborem transplantare difficile est. Facile transplantatur frutex: sed non ita arbor. Eamdem difficultatem experiuntur Confessarii, cum volunt inveteratos malorum et senes transplantare de horto daemonis in hortum Christi.» Published in Panenko and PLDR. Нрав 3. Taken from Faber, ibid., immediately preceding: «Quin etiam certum est, multo duriorem te futurum in senectute ad poenitentiam, quam in iuventute, siquidem nemo nescit, ramos multo facilius curvari teneros, quam inveteratos.» Published in Panenko and PLDR. Нрав 4. Probably taken from Faber, ibid.: «Et sicut homo semper est vegetus, quamdiu in ossibus medullam habet, quasi nutrimentum eorum, ita qui ab adolescentia vitiis assuevit, semper in iisdem viret ac robustus est, tametsi alioquin aetate confectus et exhaustus.» The image here is not quite the same as in Simeon. Published in Panenko and PLDR. Нуждно есть царствие небесное. Loosely based on Faber, In Festo Ascensionis Domini, No. 2 «Triumphus ascendentis Christi». The sermon depicts the Ascension in terms of the triumphal return to Rome of a victorious army, whereas Simeon is talking of the capture of an enemy city, basing his image on the words of Christ in Matt. 11.12: «And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.» Образ . Taken from Faber, In Festo Conceptionis B.M.V., No. 1 «Multiplex Liber homini propositus», sect. 3 «Christus». 11. 1–10 cf Faber: «Aspice, superbe, humilitatem et contemptum Magistri tui pendentis inter latrones, et fac secundum exemplar eius.» 11. 11–14 cf Faber: «Aspice, avare, nuditatem Domini tui.» 11. 15–18 cf Faber: «Aspice, libidinose, dolores.» 11. 19–22 cf Faber: «Aspice, iracunde, mansuetudinem, qua sicut agnus coram tondente se obmutuit [cf Isa. 53.7].» 11. 23–26 cf Faber: «Aspice, gulose, sitim, fel et acetum.» 11. 27–34 cf Faber: «Aspice, invide, charitatem, qua pro inimicis oravit et mortuus est.» 11. 35–42 cf Faber: «Aspice, piger, perseverantiam in cruce et fac secundum exemplar.» |
| He never resorted to methods of teaching that were often found in schools: neither to excess strictness, nor to the moral humiliation of slow learners. Well known was his warm, soulful relationship to the students as well as to the work of teaching itself. He had no “slow learners”. Everyone at his lessons without exception greedily soaked in his every word. They couldn’t wait for his lessons to start. His lessons were more of a pleasure for the students than a heavy burden and obligation. It was living conversation, engaging speech, and interesting, attention-grabbing stories. There were often cases when Fr. John would defend a lazy student who had been “condemned” to expulsion, and he would take the child’s correction upon himself. A few years would pass, and the child who seemed to be a hopeless case would be raised up as a worthy individual. Christians, first of all, should take care that the children grow to be unwavering in the Christian faith, true children of God, living members of the Church, so that Christ would be formed in their hearts (cf. Gal. 4:19), so that more than anything in earthly life they would love and prefer God, then their neighbor as themselves (Mt. 22:37-40). So that the goal of their lives, in the words of St. Seraphim of Sarov, would be the “acquisition of the Holy Spirit” unto the salvation of their souls. Archpriest Alexander Zelenenko Translation from Pravoslavie.ru By Nun Cornelia (Rees) 2 января 2017 г. PSS. v. 4-5 (double), 379. Citation from Bishop Alexander (Semenov-Tian-Shansky), Fr. John of Kronstadt (Paris, 1990), 55. Citation from N. I. Bolshakov, Source of Living Water. The Life of Holy Righteous John of Kronstadt (St. Petersburg, 1995), 109-110. Holy Righteous John of Kronstadt, Works. Diary (Moscow, 2012) 4:439-440. Holy Scripture in the exegesis of St. John Chrysostom, v. 4, book 1, conv. 16. Holy Righteous John of Kronstadt, My Life in Christ, 1:379. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Лов духовный. Taken from Faber, Dominica 4 Post Pentecosten, No. 2 «Piscatio Evangelica quomodo fieri debeat». The poem is loosely based on the Gospel for the day, Luke 5.1–11 which describes the call of Peter, James and John, though Andrew is not mentioned in this passage. Simeon " s poem therefore corresponds more closely to the parallel account in Matt. 4.18–20 which does include Andrew. Лов духовный 2. Taken from Faber, ibid., sect. 1 «Mittant rete in dexteram». 11. 1–6 cf Gospel for the day, Luke 5.1–11. The reference to casting the net on the right side of the boat is taken from the post-Resurrection appearance of Christ recorded in John 21.1–6. 11. 11–18 cf Faber: «Piscatores ergo animarum mittant rete ad dextram navigii partem, uti monuit Dominus loan. 21. hoc est, habeant rectam intentionem cum fieri piscatores hominum volunt. Recta autem intentio est, collimare ad Dei gloriam et animarum salutem.» 11. 19–30 cf Faber: «Sinistra, collimare ad opes honores, gloriam vanam, quietem aliaque commoda: quae ducit ad sinistram iudicis futuri, seu ad sortem reproborum. Et sicut discipuli nihil ceperunt, quoad miserunt rete in dextram: ita frustra laborant, qui ob temporalia tantum commoda fiunt Sacerdotes et Concionatores.» Ловитва . Taken from Faber, In Festo S. Andreae, No. 2 «Homines comparantur piscibus», sect. 3 «Capiuntur variis astibus»: «Sicut pisces capiuntur hamo, sic capiuntur hom ines in tempore malo; ait Sapiens Eccles. Capiuntur [pisces] esca modica, sub qua latet hamus; similiter et homines, dum ad voluptatem tantum, licet modicam, attendunt, hamum vero latentem non vident, capiuntur a Diabolo. ... Ambulat Diabolus iuxta mare huius mundi, et capit heu innumeros, quia escam porrigit gustui placentem, sed quae mox hamum remorsus infîgat, et ad extremum mortem inferat.» Лож в духовных. Taken from Faber, Dominica 4 Post Pascha, No. 6 «Qua ratione diabolus doceat omnem falsitatem», sect. 1 «Docet mentiri»: «Nihilo magis licitum est mendacium iocosum; quia et ipsum turpe in omnium ore, magis tarnen in ore clerici aut religiosi; quod quidam vir saecularis ingeniöse notavit in religioso itineris comité. Cum enim hic repente saecularem compellans diceret: En illic volantem asinum. Suspexit alter praeproperis et nimium credulis oculis. Quern irridens ille: O te simplicem, inquit, qui credas asinum volare posse! Cui alter: Ignosce mihi qui tuis verbis deceptus sum, ne mireris velim quod suspexerim: facilius enim credebam asinum volare posse, quam mentiri religiosum. " |
| Conclusion 20. Throughout the first millennium, the Church in the East and the West was united in preserving the apostolic faith, maintaining the apostolic succession of bishops, developing structures of synodality inseparably linked with primacy, and in an understanding of authority as a service (diakonia) of love. Though the unity of East and West was troubled at times, the bishops of East and West were conscious of belonging to the one Church. 21. This common heritage of theological principles, canonical provisions and liturgical practices from the first millennium constitutes a necessary reference point and a powerful source of inspiration for both Catholics and Orthodox as they seek to heal the wound of their division at the beginning of the third millennium. On the basis of this common heritage, both must consider how primacy, synodality, and the interrelatedness between them can be conceived and exercised today and in the future. Pan-Orthodox Synod 26 сентября 2016 г. St Maximus the Confessor, Mystagogia (PG 91, 663D). St Cyprian, De Orat. Dom., 23 (PL 4, 536). St John Chrysostom, Explicatio in Ps 149 (PG 55, 493). St Ignatius, Letter to the Smyrnaeans, 8. St Cyprian, Ep.55, 24, 2; cf. also, ‘episcopatus unus est cuius a singulis in solidum pars tenetur’ (De unitate, 5). First Ecumenical Council (Nicaea, 325), canon 4: ‘It is preferable that a bishop be established by all the bishops of a province; but if this appears difficult because of a pressing necessity or because of the distance to be travelled, at least three bishops should come together; and, having the written consent of the absent bishops, they may then proceed with the consecration. The validation [kyros] of what takes place falls on the metropolitan bishop of each province.’ Cf. also Apostolic Canon, 1: ‘A bishop must be ordained by two or three bishops’. First Ecumenical Council (Nicaea, 325), canon 4; also canon 6: ‘If anyone becomes a bishop without the consent of the metropolitan, the great council decrees that such a person is not even a bishop.’ |
| Здесь следует учитывать, что отчужденное, нигилистическое и разрушительное содержание музыки стиля рок отражает фактическое настроение и жизнь звезд рока. Например, биография Pink Floyd «Saucerful of Secrems», написанная двумя руководителями этого ансамбля, приводит яркие примеры личных трагедий в жизни тех, кто одобряет эксцессы (Cf. the 1991 Elmon John inmerview with David Frosm). Авторы Schwarz и Етреу замечают: «Из разговора с некоторыми музыкантами, замешанными в сатанизме, а также из бесед со специалистами, исследователями и психологами, с которыми мы советовались, ясно вырисовывается следующая картина. Все, кто сатанизм предпочитает христианству, жаждут немедленного удовлетворения своих желаний: денег, власти и жизни без контроля. Многие из опрошенных звезд рока мечтают жить в сказочном мире несметного богатства и согласны умереть молодыми в расплату за полученные ими блага.» Справедливость подобных высказываний становится очевидной при ознакомлении с некрологами звезд рока. Многие из них преждевременно умерли от алкоголизма, принятия наркотиков или от аварий, случившихся в результате злоупотребления ими (Schwarz and Етреу, «Samanism: Is Уоиг Family Safe?» р.154). Сами названия некоторых групп «тяжелого металла», известного еще под именем «металл смерти», говорят о прославлении смерти и разрушения. Вот примеры: Blessed Deamh, Carnivore, Согопег, Desmrucmion, Масе, Malice, Overkill, Rommen Corpse, Sacrifice, Violence, и так далее (Cf. Dave Нагт, «Heavy Memal Madness», Media Updame, июль/авг. 1989, стр.5). Журнал Американского медицинского общества пишет: «Разрушительное и сексуальное содержание видео-рока смущает многих. Одно из исследований показало, что среди 200 рассмотренных видео-фильмов насилие преобладало в 57 процентах, а сексуальные сцены в 75 процентах. Половина женщин, выступавших в этих фильмах, были одеты вызывающе Есть основание видеть прямую связь между разрушительным содержанием телефильмов и последующим агрессивным поведением молодежи.» В этой же статье приведены примеры говорящие о том, что зверские убийства были совершены в результате очарования музыкой «тяжелого металла.» Причем иногда преступления были совершенны сразу после просмотра фильмов видео-рока. Доктор Gerbner и его помощники видят отрицательное влияние подобных фильмов и музыки на взаимоотношения между людьми в современном обществе» (Brown and Hendee, «Adolescenms and Their Music», p.1661–62; Wass, ет. al., «Adolecsenms» Inmeresm», King, «Heavy Memal Music»). |
| Отпадение в грех 5 . Taken from Faber, ibid., sect. 4 «In ignem mittentur»: «Audi quid dicat Deus populo Israelitico volenti reverti in Aegyptum Num . 14 Usquequo detrahet mihi populus iste?» Отрезание . Taken from Faber, ibid., No. 7 «Documenta Evangelii [viz. John 15.1–11 ]», sect. 4 «Malum a Christo separari». The poem is inspired by this section without quoting it. cf faber: «ait enim dominus: si quis in me non manserit, mittetur foras sicut palmes, et arescet, et colligent eum; et in ignem m ittent, et ardet [john 15.6].» cf П реселение . Отступници Церкве . Taken from Faber, Dominica 4 Post Pascha, No. 3 «Itinera aliquot bene praecogitanda», sect. 6 «Iter ad haeresin»: «Quo vadis, cum ab Ecclesia Catholica fugis, et ad haereticos deflectis? Eo nimirum quo defiexit Agar, cum a domina sua fugeret Gen. 16 . Cum enim duriusculum dominae im perium ferre nollet, profugit ab ea in desertum versus Aegyptum; ubi iuxta fontem aquae inventa est ab Angelo sibi dicente; Agar ancilla Sarai, un de venis, et quo vadis ? Et ilia: A facie Sarai dominae meae ego fugio. Cui Angelus: Revertere ad dominam tuam, et humiliare sub manu illius [ Gen. 16.8–9 ]: Hunc in modum plurimi hoc tempore, quo Catholica religio haeresi puisa restituitur, fugiunt ab ingressu Ecclesiae.» Отс т упство . Taken from Faber, In Festo Matthiae Apostoli, No. 7 «Neminem perturbari aut scandalizari debere, quod quandoque Iudas aliquis deserat Ecclesiam », sect. 4 «Quia non tarn ob fidei difficultatem, quam ob pravos mores». The poem appears to be based on Faber " s remarks about the Lutheran Church: «nemo deficit a nobis ad Lutheranos, ut melius vacare possit orationi, ieiunio, castitati; nemo ut mundum contemnat, ut illecebras foem inarum fugiat, ut magis voluntatem suam abdicet et superiori subdat, etc. Sed contra, ut libertatem et apertam viam habeat, ad libidinem suam implendam.» Отчаяние . Taken from Faber, In Festo S. Stephani Protom artyris, No. 6 «Obdurationis causae et remédia», sect 6 «Impudentia». 11. |
| On the occasion of the anniversary of his enthronement, Patriarch Kirill and Met. Hilarion (Alfeyev) sent greetings to His Beatitude Patriarch John X of Antioch. Greeting from His Holiness Patriarch Kirill: Your Beatitude, beloved brother in the Lord and Concelebrant: I wholeheartedly congratulate you on the day of your enthronement. Standing at the helm of the holy Church of Antioch under difficult circumstances in a great trial of affliction (2 Cor. 8:2) you have been doing the courageous and selfless responsible work of the ministry, for the edifying of the body of Christ (Eph. 4:12). I assure you that the Russian Orthodox Church will always support people of the same faith in keeping with the Apostle’s words whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it (1 Cor. 12:26). I prayerfully wish Your Beatitude the inexhaustible God’s help in your primatial ministry, spiritual and physical health and many blessings from the Lord, holy and true (Rev. 6:10). With brotherly love in the Lord, + Kirill Patriarch of Moscow and All Russia Greetings from His Beatitude Metropolian Hilarion of Volokalamsk: Your Beatitude: I respectfully greet you with the anniversary of your election to the see of primates of the Church of Antioch. Your are proclaiming the word of reconciliation (2 Cor. 5:19) and strengthening your flock in spirit during hard times of persecution carried out by the forces seeking to uproot the Christian faith in the ancient Biblical land of the Middle East. You are encouraging the people of God to rejoice in hope, be patient in tribulation, contine constant in prayer, rejoice with them that do rejoice, and weep with them that weep (cf. Rom. 12:12-15). This appeal finds a cordial response in the hearts of the faithful. I wholeheartedly wish Your Beatitude abundant mercies from Christ the Saviour, spiritual and physical fortitude in the Lord, and I wish a just and lasting peace and prosperity to your beloved flock. With respectful love in the Lord, + Metropolitan Hilarion of Volokolamsk Chairma of the Department for External Church Relations Moscow Patriarchate His Holiness Patriarch Kirill , Metropolitan Hilarion (Alfeyev) 13 февраля 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Никакая другая гипотеза не представляет сколь-либо жизнеспособной конкуренции точке зрения о том, что первые ученики Христа, по крайней мере, думали, что были свидетелями Его явлений после распятия. Но можем ли мы как-то продвинуться от установления этого исторического факта к тому, что они на самом деле видели Воскресшего Христа? Такой переход являлся бы самым важным аспектом исторической аргументации в пользу этих явлений. Часть 2. От убежденности к событию Каждый из восьми перечисленных выше пунктов указывает на веру, что Иисуса видели снова после Его смерти. Другими словами, притязание, наличие которого принимают все критические исследователи, является визуальным притязанием. Ученики были уверены, что никто другой как сам Иисус после Его распятия появлялся в их визуальном поле. Это то, что утверждал Павел, с чем был согласен Петр, а так же Иаков. Кроме того, место захоронения Иисуса было пустым… В итоге, это навсегда изменило их жизни. С этим согласны все современные скептически настроенные ученые. Кестер заявляет, что ”мы на достаточно твердой почве, когда речь идет о явлениях Воскресшего Иисуса и их последствиях”. Эти явления “не могут быть аргументировано оспорены” (Koester, History and Literature, p. 84.). Барт Эрман утверждает, что “мы можем сказать с полной уверенностью, что некоторые из его учеников позднее упорно утверждали, что он им вскоре явился… Историки, конечно, не имеют никаких затруднений и могут говорить о вере в воскресение Иисуса, так как это касается реального публичного исповедания” (Bart Ehrman, Jesus: Apocalyptic Prophet of the Neiv Millennium (New York: Oxford University Press, 1999), pp. 230-31.). Троготт Хольц делает вывод, что “переживание учениками Воскресения… это на самом деле бесспорное историческое событие” (Traugott Holtz, «Kenntnis von Jesus und Kenntnis Jesu,» Teologische Literaturzeitung 104 (1979), p. 10.). Людеманн даже напоминает нам, что язык, используемый Павлом для описания Воскресения, – это язык реального видения: “активное чувственное восприятие… Павел претендует именно на визуальный аспект явлений” (Ltidemann, The Resurrection of Jesus, p. 50; cf. p. 37). Более того, Павел учил, что Иисус являлся в “духовно преобразованной Воскресением телесности” (Gerd Ludemann, What Really Happened to Jesus: A Historical Approach to the Resurrection, with Alf Ozen, trans. John Bowden (Louisville, Ky.: Westminster John Knox, 1995), p. 103.). |
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