| gr. t. 130 col. 112. Joh. Damasc. Ε ς γρ ντως Θε ς, Θες κα Λγος κα τ Πνεμα ατο. Χρ δ εδναι, τι τερν τ στι τ πργματι θεωρεσθαι, κα λλο τ λγ κα πινο. π μν ο ν πντων τν κτισμτων μν τν ποστσεων διαρεσις, πργματι θεωρεται πργματι γρ Πτρος το Παλου κεχωρισμνος θεωρεται δ κοιντης κα τ ν... λγ κα πινο θεωρεται (cfr. Greg. Naz. or. 31 n. 15) νοομεν γρ τ ν, τι Πτρος κα Παλος κοινν μαν χουσι φσιν... π δ τς γας κα περουσου κα λπτου Τριδος τ νπαλιν. Τ μν κοινν κα ν πργματι θεωρεται, δι τ συναδιον κα τ ταυτν τς οσας κα τς νεργεας... Μα κα ατ οσα... ν γρ καστον ατν χει πρς τ τερον οχ ττον πρς αυτν (Greg. Naz. or. 31 n. 16) τουτστιν τι κατ πντα ν εσιν Πατρ κα Yς κα τ γιον Πνεμα, πλν τς γεννησας κα τς γεννσεως κα τς κπορεσεως πινο δ τ διηρημνον. 832 с. Cels. 8, 12 р. 750; 1533. « Ε μν δ μηδνα λλον θερπευον ο τοι πλν να Θε ν, ν ν τις ατος σως πρς τος λλους τενς λγος νυν δ τν ναγχος φανντα τοτον περθρησκεουσι, κα μως οδν πλημμελεν νομζουσι περ τν Θε ν, ε κα πηρτης ατο θεραπευθσεται». Λεκτον δ κα πρς τοτο, τι, επερ νενοκει Κλσος τ γ κα Πατρ ν σμεν» (Joh. 10:30)... οκ ν ετο μ ς κα λλον θεραπεειν παρ τν π π σι Θε ν. « γρ Πατ ρ, φησν, ν μο, κγ ν τ Πατρ». (Joh. 14:11. 17:21). Ε δ τις κ τοτων περισπασθσεται, μ π ατομολομεν πρς τος ναιροντας δο ε ναι ποστσεις Πατρα κα Y ν πιστηστω τ » ν δ πντων τν πιστευσντων καρδα κα ψυχ μα» ( Act. 4:32 ), να θεωρσ τ " γ κα Πατρ ν σμεν« [ср. сноска να ο ν Θε ν, ς ποδεδκαμεν, τν Πατρα κα τν Yν θεραπεομεν κα μνει μν πρς τος λλους τενς λγος... θρησκεομεν ο ν τν Πατρα τς ληθεας κα τν Yν τν λθειαν, ντα δο τ ποστσει πργματα, ν δ τ μονο κα τ συμφων κα τ ταυττητι το βουλματος. 838 in Luc. h. 34 p. 972; 1887. porro duos denarios Patrem et Filium intelligi, stabularium ecclesiae praesidem, cui dispensatio credita est. 841 Ср. также с. Cels. 7, 49 p. 730; 1492. παρ’ ο ς ( τος χριστιανος) Θες π π σι πιστεεται κα τοιοτου μονογενς Λγος κα Θε ς (о Св. Духе нет упоминания). Ср. сноска Далее (с. Cels. 8, 13 р. 751; 1536) речь идёт о почитании ангелов, следовательно, никак нельзя сказать, что Ориген умалчивает здесь о Св. Духе потому лишь, что касаться всех предметов религиозного поклонения в данном месте он не имел никакого повода. Точно так же с. Cels. 5, 12 р. 587; 1200. 7, 70 р. 744; 1520. κτρεπομνων ( τ χριστιανν) λλο τι σβειν παρ τν π π σι Θεν κα... τν Λγον ατο κα Θε ν. 8, 67, p. 792; 1617. μνους γρ ες μνον τν π π σι Θεν λγομεν κα τν Μονογεν ατο... κα μνομν γε Θεν κα τν Μονογεν ατο, ς κα λιος κα σελνη... κα π σα ορανα στρατι... πντες ο τοι, θεος ντες χορς. |
| How I Discovered the Tomb of the Apostle Philip ROME, MAY 2, 2012 (Zenit.org).- On May 3, the Church remembers St. Philip and St. James the Less, two apostles who formed part of the Twelve. Last summer the news broke that the Apostle Philip’s tomb was found at Hierapolis, in Phrygia. “The value of this finding is undoubtedly of a very high level,” says Professor Francesco D’Andria, director of the archaeological mission that made the discovery. D’Andria teaches archaeology at the University of Salento-Lecce and is the director of the School of Specialization in Archaeology of that university. He has been working in Hierapolis for more than 30 years, looking for St. Philip’s tomb and, since the year 2000, he has been director of this mission. We asked Professor D’Andria to speak to us about St. Philip and the exceptional finding that he and his team of researchers carried out. “Historical news on Saint Philip is scarce,” said D’Andria. “From the Gospels we know that he was a native of Bethsaida, on Lake Gennesaret; hence, he belonged to a family of fishermen. John is the only evangelist who mentions him several times. In the first chapter of his Gospel, he recounts that Philip entered the group of the apostles from the beginning of Jesus’ public life, called directly by the Master. In the order of calling, he is the fifth after James, John, Andrew and Peter. In the sixth chapter, when he recounts the miracle of the multiplication of loaves, John says that, before doing this miracle, Jesus turned to Philip and asked him how all those people could be fed, and Philip answered that 200 denarii worth of bread would not be sufficient even to give a piece to each one. And in Chapter 12, John says that after Jesus’ triumphal entrance in Jerusalem, some Greeks wished to speak with the Master and went to Philip. And during the Last Supper, when Jesus spoke of the Father (“If you had known me, you would have known my Father also”), Philip said: “Lord, show us the Father, and we shall be satisfied.” From the Acts of the Apostles we know that Philip was present with the others at the moment of Jesus’ Ascension and on the day of Pentecost, when the descent of the Holy Spirit took place. Written information ceases on that day. All the rest comes from Tradition.” |
| intro ad (aliquam) – блждъ сътворити (SinEuch), блдити (U) (144.14) januarius – енарь (142.5) jejuno – алъкати (143.4; 143.11); поститис (143.10) laicus – блориьць (140.5; 143.21; 144.3 (только в SinEuch)); бльць (144.3 (только U)) libero – свободити (144.15) maledico – проклти (144.26) mathematicus – клтъ (146.1) merces «деньги, плата» – мьда (143.9) ministerium – манастырьскыи (142.17) monachus – чрьньць (SinEuch), чрьнориьць (U) (139.21) monasterium – манастырь (143.24); чрьница (145.20) morticinum – давленина (145.1) negligentia – лность (144.19) necessitas: рег-ет – иждьми (SinEuch), ижею (U) (139.9); бдо (142.1) occido – бити (138.2; 138.9) odi – гнватис (144.21) odium – гнвъ (144.22) (ср. furor) opprimo, -ere «задушить» – давити (141.12) paganus – поганъ (142.6) parentes – рождени (138.9) (ср. proximus) patria – отьчьство (138.5 (SinEuch); 138.12); отьчьстви (138.5 (U)) pauper – нищии (143.13; 143.23; 145.23) рессо, -are – съгршити (141.3) perdo – погбити (140.1; 140.23) perjuro – проклинатис (139.7); клтис (139.9); клтис лкаво [U, лют SinEuch] (143.22) placeo – вълюбити (144.26) poenitentia: -ат ago – покатис(138.6) poeniteo – покатис (138.3; 138.8; 138.14; 139.3; 139.6; 139.8; 13Q.10; 139.16; 140.2; 140.7; 140.14; 142.2; 145.25 (U); 145.27 (U); 145.31 (U)); поститис (141.11; 144.9; 144.23; 145.6; 145.9; 145.21; 145.25 (SinEuch); 145.27 (SinEuch); 145.31 (SinEuch); 145.33 (SinEuch)) pretium – цта (SinEuch, сребрьница U) (143.7) (ср. denarius) praesidium: meliorem – добро [ло драго] (глосса) (139.13) presbyter – попъ (143.2) (ср. sacerdos) proximus «ближний» – рождени (138.2) (ср. parentes) quadrupedia – скотъ (139.12) rapior – блждъ сътворити (142.12) res – имние (143.23) sacerdos – попъ (138.8; 144.1; 145.26) (ср. presbyter) sanctimonialis vel Deo dicata «церковная дева» – чрьница (140.16) sacrificium «причастие, Св.Дары» – брашьнице (SinEuch), комъкани (U) (145.7) (ср. eucharistia, id est communio) servio, -ire – покатис (143.24) |
| In another type of parable the small scale of property is equally apparent. The story of the Prodigal Son reflects a small peasant economy – a few hired servants and a single beast kept for a special feast. So, too, the hired servants of the fisherman Zebedee. 512 There is the owner of a vineyard which contained a special fig-tree, watched for three years. 513 There is the owner of another vineyard, in the parable of the hired labourers, who went down to the village square five times on his own feet to hire his harvesters, though he had a bailiff in his service. 514 The vineyard owner is a favorite figure. There is yet again Matthew’s graphic account of the walled vineyard and its strong barn or tower. This seems to be a man of some substance for once, with a staff of slaves, though he does not work his land by slave labour, but lets it on lease. 515 Land predominates, even more than in other accounts of the working economy of the ancient world. 516 There is but a single merchant in all the material of the three Galilean narratives – the pearl buyer who sells his all to secure one, and only one, costly pearl. 517 It is a principle of modern literary criticism to consider the poet or author in relation to his audience. Christ primarily addresses the crowds, o χλοι, and his illustrations must have been chosen with their preoccupations in mind. Hence the stress on the worker, the proletarian, the sower, or the hired man, or the woman with her treasure of ten denarii, ten silver shillings, with a value comparable to such a sum in the eighteenth century. But the proletarian has his counterpart in the Rich Man, πλοσιος νθρωπος in simple terms. The contrast of poor and rich is a standard type in the parables. If the scale of wealth and the proportion seems different in the Galilean scene from the pattern of organized wealth in the more developed areas of the Hellenistic world, that is as likely to reflect the actual situation in Galilee as the bias of the writer or speaker. It would agree with the general indications of Josephus’ account of Galilee, and with the failure of the Hellenistic city system to catch hold, that Galilee should have been less dominated by a landowning class or a middle class of moderately wealthy bourgeoisie. |
| It was the will of God then, that all should be baptised—about which listen, as John speaks: He having sent me to baptise with water (Jn 1:33); so also Christ: The publicans and the people do justify God, having been baptised with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptised by him (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptise the nation, then Christ has also fulfilled this along with all the other commandments. Consider, that the commandments of the law is the main point of the two denarii: this—debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it—He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: It is necessary for us to do this or that, but rather, To fulfill every righteousness . It is for Me, being the Master ,—says He,— proper to make payment for the needy . Such was the reason for His baptism—wherefore they should see, that He had fulfilled all the law—both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God—there also is the dove. So also in the ark of Noah the dove did bring the branch of olive—a sign of God " s love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body—this particularly deserves to be noted—the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father. |
| I want to revisit the Gospel lesson of Luke 10:25-37, the Good Samaritan, one more time to reflect on the current refugee crisis and what a Christian response might look like. Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” He said to him, “What is written in the law? What do you read there?” He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And he said to him, “You have given the right answer; do this, and you will live.” But wanting to justify himself, he asked Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.” / I remember once hearing a military chaplain reflect on the above Gospel parable. His question was, do Christians have to wait until the person is robbed and beat up before being the Good Samaritan? Do we have any ethical obligation to intervene and spare someone suffering rather than just wait for someone to be victimized? The moral question is important. For the refugee crisis today, we Christians have opportunity to intervene and spare some people from being nothing but victims. We can intervene and help them now and not wait until the victims are devastated and re-victimized again and again. Some may argue that is what military action against the Islamic State is – pre-preemptive work to stop further suffering. I’m suggesting our willingness to care for fleeing refugees spares them further suffering and is an action we as Christians can take. |
| Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” He said to him, “What is written in the law? What do you read there?” He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And he said to him, “You have given the right answer; do this, and you will live.” But wanting to justify himself, he asked Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.” Icon of the parable of the Good Samaritan In July, 1938, a poll of Americans asked whether Americans should accept refugees from Europe who were escaping political events there specifically the rise of fascism and the oppression it represented. At that time, 67% of Americans opposed allowing these refugees into America. Then following the events of Kristallnacht when it became clear that the oppression of Jews had already begun in Europe, Americans were polled by Gallup’s American Institute of Public Opinion in January 1939. Two-thirds of Americans still opposed bringing refugee children to America. Americans were overwhelmingly against bring 10,000 German Jewish refugee children into our country to help them escape persecution. We know the result of our unwillingness to take such Jewish refugees in at that time. |
| La mujer pecadora es perdonada en la casa de Simón el fariseo. ( Lk. 7:36–50 ). Un fariseo llamado Simón, que por lo visto sentía afecto por el Señor pero aún sin una firme creencia en Él, lo invitó a comer a su casa, tal vez para conversar con Cristo en privado y así profundizar en Su enseñanza y Su obra. De improviso, llegó una mujer – conocida en la ciudad como una gran pecadora; con humildad se puso detrás de Cristo, junto a Sus pies y, viendo que aún no estaban limpios del polvo del camino, comenzó a lavarlos con un manantial de lágrimas, secándolos con sus cabellos. Luego besó Sus pies y los ungió con una muy valiosa mirra de su pertenencia. En opinión de los fariseos el sólo contacto con una pecadora transmitía la iniquidad al hombre y por lo tanto, Simón, inmutable ante la drástica conversión ocurrida en el alma de esta pobre mujer, reprobó a Jesús por permitir que se lo honrara de ese modo. En consecuencia, Simón pensó que Cristo no podía ser un profeta, pues si lo fuera, Él hubiera sabido «que clase de mujer es ésta» y la hubiese rechazado. Jesús responde a los pensamientos secretos del fariseo narrándole la parábola sobre los dos deudores. Uno de ellos debía al prestamista 500 denarios y el otro 50. Como ellos no tenían con que pagar, el prestamista perdonó la deuda a ambos. Es fácil responder a la pregunta del Señor: «¿Quién de los dos le amará más?» Por supuesto aquel a quien se le perdonó más. Confirmando la veracidad de la respuesta, el Señor agrega: «Aquel a quien menos se perdona, menos ama.» Estas últimas palabras, a juzgar por el contexto, van dirigidas a Simón, cuyo amor por Cristo es pobre y exiguas son sus buenas acciones. Con esta parábola Simón debió comprender que el Señor considera a la mujer pecadora arrepentida, moralmente superior al fariseo, pues ella demostró mas amor por Cristo que Simón. Por ese amor «Quedan perdonados sus muchos pecados.» «Y aquel a quien menos se perdona, menos ama» – es una disimulada indicación a Simón para hacerlo comprender que él, a pesar haber invitado a su casa a Jesús, no mostró ninguna señal de amistad y amor por Cristo (lavatorio y beso de los pies) y recibirá el perdón en menor medida; aunque todo se le perdonará por su pequeña predisposición al Señor. Ante esto, los convidados de Simón, también fariseos, sin comprender nada murmuraban contra Jesús: «¿Quién es éste que hasta pecados perdona?» Entonces, Jesús despide a la mujer diciéndole: «Vete en paz.» Читать далее Поделиться ссылкой на выделенное |
| Martha, Mary and Lazarus hosted a supper for him. Mary took a pound of nard, fragrant oil imported from the Himalayas – worth 300 denarii, about in today’s terms – and anointed Jesus’ feet and wiped them with her hair. Decent women did not do that. It was extravagant devotion. Judas Iscariot asked “Why was this oil not sold and, given to the poor?” Jesus answered, “Leave her alone. She is doing this to prepare for my burial… The poor you have with you always, but you do not always have me.” You can imagine the dreadful hush that fell over the table. Indeed, a week later Mary will be going to his tomb to anoint his Body. Jesus accepted the extravagant gift. By this he taught us that gifts given out of love, no matter how great, should never be rejected. Christ also commanded us to give to the poor. So accept the gift and then give something equally extravagant to the needy. God gives to us so generously. Continually give his gifts away, so he can give them back to us again even more generously, as Christ did. He accepted Mary’s great gift, then gave her and gave us all the greatest gift: his death and resurrection, eternal life. We make this interchange at every Divine Liturgy. Under the forms of bread and wine – in fact, we Orthodox call them the “Holy Gifts” – we offer ourselves to God. In return Christ gives us infinitely more: our gifts to him transfigured into his Body given for us, his Blood shed for us. This, in all we do, is the Christian way of life. 3. The danger of zealotry John says many came out to Bethany to see Jesus and Lazarus. Talk was spreading: Could this be the Christ? The Jerusalem authorities figured that raising someone from the dead could be faked, and they were sure Jesus was a fraud. It never entered their minds that he might really be the Messiah. Did they listen to him? No. Did they talk to him? No. But what if he is worse than a charlatan? What if he actually thinks he is the Messiah? People expect the Messiah to drive out the Roman occupiers. So what if this man starts an uprising, and the people follow, and the Romans respond? We’ll be wiped out. (This was a valid concern. 40 years later there was a rebellion, and that was the end of the Jewish nation.) The authorities had discredited fake Messiahs before. With Jesus it hadn’t worked, and now here he is at the gates. This is getting out of hand. So they began to consider killing him. As the high priest said “Better one man should die than that the nation be lost.” |
| Note: See the Gospels of Luke 11:1–4; Matthew 6:9–13. On Forgiving Offences: The Parable of the Unmerciful Creditor. During one conversation with Jesus Christ, the Apostle Peter came to Him and asked, «Lord! How often shall my brother (my neighbour) sin against me (that is, if he in some way offends me), and I forgive him? As many as seven times?» Jesus Christ said to him, «I do not say to you seven times but seventy times seven;» – that is, forgive without counting to count. To explain this better, Jesus Christ told a parable. «One man owed the king ten thousand talents (about ten thousand dollars). As he could not pay, the King ordered him to be sold with his wife and children and all that he had, and payment to be made. So the servant fell on his knees imploring him, ‘Lord, have patience with me, and I will pay you everything.’ And out of pity for him the lord of that servant released him and forgave him the debt. But that same servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii, (about twenty dollars). Seizing him by the throat, he said, ‘Pay what you owe.’ So his fellow servant fell down and besought him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison till he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place. Then, his lord summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you besought me; and should not you have had mercy on your fellow servant as I had mercy on you?’ And in anger, his lord delivered him to the jailers till he should pay all his debt.» After the parable, Jesus Christ said, «So also My Heavenly Father will do to every one of you if you do not forgive your brother from your heart.» In this parable the king represents God. The man who owed a huge sum to the king represents us. The debt is our sins. By the fellow servants are meant those people who in some way are guilty before us (our debtors). |
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