| It is true that sinful humanity deserved to have suffered the pains of the Cross rather than Christ, who was totally pure and innocent of sin. Christ took on our infirmities and the burden of our sin. But that does not mean that He was forced to do so by any power outside of Himself. He did so voluntarily and out of love for us. As He said, “I lay down my life . . . No one takes it from me, but I lay it down of my own accord.” (John 10:17-18) When the Scriptures say that Christ had to suffer and die as part of God’s eternal will (Mark 8:31; 14:36; Luke 24:46; 1 Cor. 15:3-4), it is not the case that God was angry at the beloved Son, nor that God’s justice demanded the death of the Son as satisfaction. Those kinds of notions would turn God into a cruel Judge rather than a loving Father. God is and always remains a God of love. God is not bound by any kind of notion of blind fate or blind justice, above the power of love and above the freedom of love. The teaching that God sent His son to the world out of love is true and purposeful. The Son offered His life on the Cross voluntarily as an offering out of love for the world. God accepted the Son’s voluntary offering as a sacrifice, in the light of the Temple worship, for the redemption and forgiveness of humanity. The salvation of the world is an act of divine freedom, just as it is an act of divine love from beginning to end. Divine love is the highest power in the universe and continues to work the salvation of the world today through love. “That whoever believes in Him should not perish but have everlasting life.” God’s gift of Christ accomplished a double blessing. On the one hand it was God’s purpose that no beloved creation of God should be lost or perish. Salvation is a great rescue operation, a deliverance from the powers of evil, sin and death. We call that “redemption,” an act of release and freedom from the evil powers defeated by Christ by His death and resurrection. On the other hand, the gift of Christ was also a gift of divine life. As He said, “I came so that they may have life, and have it abundantly.” (John 10:10). Elsewhere in the Gospel of John we read “In Him [the Son] was life, and the life was the light of people. The light shines in the darkness, and the darkness has not over come it.” (John 1:4-5). By His resurrection Christ began a new messianic age, the age of new creation, in which we now live and eagerly anticipate the fullness of God’s kingdom in the future. |
| Paul set about doing just that, little knowing what was to happen next. Peter’s call from Jesus happened one still day by the Sea of Galilee, when he obeyed the Lord’s call and gave his life to His service. Paul’s came in a blinding flash on the road to Damascus when Jesus asked him why he was persecuting his Lord. After Paul’s sight was restored he went off to Arabia - no doubt to be guided by the Holy Spirit - communing with no man. After that he returned to Damascus and spent three years there before going up to Jerusalem to meet with Peter. We know ( Galatians 1:18 ) that their meeting lasted 15 days, but we can only guess at what they may have talked about. The conversion of Gentiles had already begun. The first Gentile Christian was the Ethiopian Eunuch, whom Philip helped to understand the scriptures ( Acts 8:26-39 ), thus fulfilling the Old Testament prophesy ‘Ethiopia shall stretch out her hand to God’ ( Psalm 68:31 ). Then Peter had his vision which told him that nothing God had made should be deemed unclean and converted the Centurion and his household ( Acts 10 ). From then on, Peter declares the redundancy of the old covenant, with its circumcision and dietary laws, and proclaims the new one, purchased with the blood of the Lamb. St. Paul was the first to arrive in Antioch. After the martyrdom of St. Stephen most of the disciples (apart from the Twelve) dispersed to places as far apart as Phoenicia and Cyprus as well as Antioch but at first they spread the word among the Jews only. Then the Greeks began to listen. When the news of that reached Jerusalem, Barnabas went to Antioch and summoned Paul from Tarsus to help him with the work ( Acts 11:19-26 ).So the Church at Antioch was established and flourished. But it wasn’t all plain sailing from there. The weakness of Peter was again apparent when he arrived in Antioch. Paul remonstrated with him because, in the presence of Jews, Peter chose to eat only with Jews ( Galatians 2:12 ), thus turning his back on the new doctrine he had espoused. Then Paul had his argument with Barnabas who wanted John Mark to accompany them in their work. Paul saw Mark as a backslider and preferred to take Silas. So Paul and Barnabas parted company ( Acts 15:36-41 ). The latter went off to Cyprus, where the office of Archbishop is referred to as ‘The Throne of Barnabas’ to this day and many towns have a street named for Agios Varnavas. |
| 1. The Lord, when promising that He would send the Holy Spirit, said, When He has come, He will reprove the world of sin, and of righteousness, and of judgment. What does it mean? Is it that the Lord Jesus Christ did not reprove the world of sin, when He said, If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin? And that no one may take it to his head to say that this applied properly to the Jews, and not to the world, did He not say in another place, If you were of the world, the world would love his own? Did He not reprove it of righteousness, when He said, O righteous Father, the world has not known You? And did He not reprove it of judgment when He declared that He would say to those on the left hand, Depart ye into everlasting fire, prepared for the devil and his angels? Matthew 25:41 And many other passages are to be found in the holy evangel, where Christ reproves the world of these things. Why is it, then, He attributes this to the Holy Spirit, as if it were His proper prerogative? Is it that, because Christ spoke only among the nation of the Jews, He does not appear to have reproved the world, inasmuch as one may be understood to be reproved who actually hears the reprover; while the Holy Spirit, who was in His disciples when scattered throughout the whole world, is to be understood as having reproved not one nation, but the world? For mark what He said to them when about to ascend into heaven: It is not for you to know the times or the moments, which the Father has put in His own power. But you shall receive the power of the Holy Spirit, that comes upon you: and you shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. Acts 1:7–8 Surely this is to reprove the world. But would any one venture to say that the Holy Spirit reproves the world through the disciples of Christ, and that Christ Himself does not, when the apostle exclaims, Would ye receive a proof of Him that speaks in me, namely Christ? 2Corinthians 13:3 And so those, surely, whom the Holy Spirit reproves, Christ reproves likewise. But in my opinion, because there was to be shed abroad in their hearts by the Holy Spirit that love Romans 5:5 which casts out the fear, 1 John 4:18 that might have hindered them from venturing to reprove the world which bristled with persecutions, therefore it was that He said, He shall reprove the world: as if He would have said, He shall shed abroad love in your hearts, and, having your fear thereby expelled, you shall have freedom to reprove. We have frequently said, however, that the operations of the Trinity are inseparable; but the Persons needed to be set forth one by one, that not only without separating Them, but also without confounding Them together, we may have a right understanding both of Their Unity and Trinity. |
| 5578 . Although it is important to affirm again the uncertainty of our knowledge of many Samaritan beliefs in this period, it may be relevant that Samaritans apparently expected the Taheb to be a sort of teacher, as in 4:25. 5579 Some later Jewish rabbis, who turned even Elijah into a halakist, 5580 also expected the messiah to explain the nature of God " s redemption when he would come. 5581 It may be significant that her term for «announce» (ναγγλλω) is concentrated in Isaiah, where it often applies to the proclamation of redemption (e.g., Isa 52:5). 5582 Jesus then reveals his identity to the woman: «I, the one speaking with you, am he» (4:26). This is the climax to which the narrative has been building; one may compare accounts of disguised heroes listening to others longing for their coming and finally revealing themselves to those who awaited them. 5583 Though even Mark may restrict the Messianic Secret primarily to Israel ( Mark 5:19 ), the nature of Jesus» revelation to the woman is extraordinary and contrasts starkly with his veiled allusions to Nicodemus. Jesus» particular words, γ εμι, are naturally construed to mean, «I am (he),» as they normally would in such a dialogue (e.g., 9:9); 5584 but given the more explicitly christological use of γ εμι in John " s discourses elsewhere, we may suspect that we have here another double entendre pointing to a deeper identity than the Taheb (see 8:58; cf. 6:20; 8:28; 18:5). 5585 The entire phrase is quite close to the LXX of Isa 52:6, where God is speaking: γ εμι αυτς λαλν. 5586 8Β. The Disciples Return (4:27) When the disciples find Jesus speaking with a woman, they are amazed (4:27). 5587 As noted above (comment on 4:7), some Jewish sages had warned against speaking with women in public, and society was still more suspicious of private conversations. In the Greek world as well, philosophers and moralists who associated with women drew criticism. 5588 Some virtuous men of the remote past were even thought to have divorced their wives for having been seen speaking with a man, especially if his reputation was questionable. 5589 Yet if the criterion of dissimilarity establishes anything, one matter it would establish is that women did in fact travel with Jesus ( Mark 15:40–41 ; Luke 8:2–3). The Gospels choose not to report the scandal this practice may have caused in more conservative circles of sages. |
| Sound doctrine comes through the wicked, as the vine-branch in a hedge, a bunch of grapes among thorns. Gather carefully, so as in seeking the fruit not to tear your hand; and while you are to hear one speaking what is good, imitate him not when doing what is evil. What they tell you, do,– gather the grapes; but what they do, do not,– beware of the thorns. Even through hirelings listen to the voice of the Shepherd, but be not hirelings yourselves, seeing you are members of the Shepherd. Yea, Paul himself, the holy apostle who said, I have no one who has a brother’s concern about you; for all seek their own, not the things which are Jesus Christ’s, draws a distinction in another place between hirelings and sons; and see what he says: Some preach Christ even of envy and strife, and some also of good will: some of love, knowing that I am set for the defense of the gospel; but some also preach Christ of contention, not sincerely, supposing to add affliction to my bonds. These were hirelings who disliked the Apostle Paul. And why such dislike, but just because they were seeking after temporal things? But mark what he adds: What then, notwithstanding, every way, whether in pretence or in truth, Christ is preached: and I therein do rejoice, yea, and will rejoice. Philippians 1:15–18 Christ is the truth: let the truth be preached in pretense by hirelings, let it be preached in truth by the children: the children are waiting patiently for the eternal inheritance of the Father, the hirelings are longing for, and in a hurry to get, the temporal pay of their employer. For my part let me be shorn of the human glory, which I see such an object of envy to hirelings: and yet by the tongues both of hirelings and of children let the divine glory of Christ be published abroad, seeing that, whether in pretense or in truth, Christ is preached. 8. Who is the hireling that sees the wolf coming, and flees? He that seeks his own, not the things which are Jesus Christ’s. He is one that does not venture plainly to rebuke an offender. |
| 4. Is God a Trinity? The Bible teaches and orthodox Christians through the ages have believed that Father, Son, and Holy Spirit or Holy Ghost are not separate Gods or separate beings, but are distinct Persons within the one Triune Godhead. Throughout the New Testament the Son and the Holy Spirit, as well as the Father are separately identified as and act as God (Son: Mark 2:5-12; John 20:28; Philippians 2:10,11; Holy Spirit: Acts 5:3,4; 2 Corinthians 3:17,18; 13:14); yet at the same time the Bible teaches that these three are only one God (see point 1). By contrast, the Mormon Church teaches that Father, Son, and Holy Ghost are three separate Gods (Teachings of the Prophet Joseph Smith, p. 370; Mormon Doctrine, pp. 576-577), and that the Son and Holy Ghost are the literal offspring of Heavenly Father and a celestial wife (Joseph Fielding McConkie, Encyclopedia of Mormonism, vol. 2, p. 649). 5. Was The Sin Of Adam and Eve a Great Evil Or a Great Blessing? The Bible teaches and orthodox Christians through the ages have believed that the disobedience of our first parents Adam and Eve was a great evil. Through their fall sin entered the world, bringing all human beings under condemnation and death. Thus we are born with a sinful nature, and will be judged for the sins we commit as individuals. (Ezekiel 18:1-20; Romans 5:12-21). By contrast, the Mormon Church teaches that Adam’s sin was " a necessary step in the plan of life and a great blessing to all of us " (Gospel Principles, p. 33; Book of Mormon — 2 Nephi 2:25; Doctrines of Salvation, vol. 1, pp. 114-115). 6. Can We Make Ourselves Worthy Before God? The Bible teaches and orthodox Christians through the ages have believed that apart from the saving work of Jesus Christ on the cross we are spiritually " dead in trespasses and sins " (Ephesians 2:1,5) and are powerless to save ourselves. By grace alone, apart from self-righteous works, God forgives our sins and makes us worthy to live in His presence (Ephesians 2:8-9; Titus 3:5-6). Our part is only to cling to Christ in heartfelt faith. (However, it is certainly true that without the evidence of changed conduct, a person’s testimony of faith in Christ must be questioned; salvation by grace alone through faith, does not mean we can live as we please — Romans 6:1-4). |
| Азбука веры Православная библиотека Orthodox books Contemporary Non-Orthodox Biblical Studies The Gospel of John Пожертвовать Вход Craig S. Keener The Gospel of John Источник The passion. 18:1-19:42 Conclusion. 20:30-31 Jesus» resurrection. 20:1–29 The NARRATIVES OF DISCIPLES coming to faith in Jesus» resurrection toward the close of this Gospel may serve the same function as the stories of people coming to faith in his messiahship, including those near the beginning of the Gospe1. 10375 These narratives include both personal discovery and witness. Parallel confessions unite the resurrection narratives: «I have seen the Lord» (20in 20:11–18); «We have seen the Lord» (20summarizing 20:19–23); «My Lord and my God!» (20in 20:24–29); the epilogue follows the same pattern in 21:1–14, where the beloved disciple is permitted the final confession, «It is the Lord» (21:7). 10376 The chapter also unites various responses to Jesus, illustrating the diverse ways people can become believers in the resurrection: the beloved disciple believes when he sees Jesus» grave clothes (20:1–10); Mary believes when Jesus calls her name (20:11–18); the disciples believe when they see him (20:19–23); Thomas, more skeptical, believes when called to probe (20:24–29); and finally, the Gospel praises most highly those who believe without seeing (20:29). 10377 Historical Questions Although literary analysis may be more fruitful in discerning the Gospel " s message (the purpose most relevant for its many readers today who wish to translate that message for fresh cultural situations), historical questions remain important for students of early Christian history. The Fourth Gospel " s genre invites us to investigate the reliability of its historical claims, to whatever degree such an investigation is possible. Although external corroboration for most details may no longer remain extant, strong evidence appears to favor the substantial picture of resurrection appearances. 10378 1. The Traditions Probably John " s resurrection narratives represent discrete units of tradition woven by the evangelist into a seamless whole. 10379 The empty tomb account resembles Mark and Matthew, the remainder of his account being closer to Luke; but as many scholars recognize, John probably used «traditions which lie behind the Synoptic Gospels, and not the Gospels themselves.» 10380 |
| 19 февраля 2014 г. Предыдущий Следующий Смотри также The slaughter and torture of Christians: not a priority for the Government, Labour or DfID The slaughter and torture of Christians: not a priority for the Government, Labour or DfID " One hundred thousand Christians will be massacred this year because of their beliefs. " Last Tuesday, with these words, Jim Shannon MP (DUP) began a Commons debate on the unfashionable crime against humanity. The winter of Christian discontent in the Arab world The winter of Christian discontent in the Arab world Too many " well-meaning " individuals and groups have swallowed the fallacious Palestinian Narrative of Victimhood in the Middle East and fail to recognize that the Christians living there are the real victims. But in one MidEast country Christians thrive As-Safir on the History of the Persecution of Middle Eastern Christians As-Safir on the History of the Persecution of Middle Eastern Christians Christian Decline in the Middle East: A Historical View Palestinians mark subdued Christmas at Gaza’s Orthodox church Palestinians mark subdued Christmas at Gaza’s Orthodox church Israel granted several hundred Christian Palestinians aged under 16 or over 35 short-term permits to travel to the occupied West Bank to participate in Christmas celebrations in recent weeks. Patriarch of Antioch: " The Jihadists are a Foreign Body " An Interview with Patriarch John X in Greece Patriarch of Antioch: " The Jihadists are a Foreign Body " An Interview with Patriarch John X in Greece In his interview with VIMA, Patriarch John of Antioch highlighted the necessity of international mobilization for peace in the Middle East and the release of the two bishops of Aleppo who were kidnapped 18 months ago on the Turkish-Syrian border. Комментарии Sally 5 марта 2014, 00:00 There is no Christianity on any North American soil, not at all. All here is sects - nothing other! Christian Schmemann 20 февраля 2014, 17:00 Most of the " Christian " support for Israel and its apartheid policies comes from American Protestants, and specifically American Evangelical Protestants. |
| Archive Moscow Patriarchate clergy took part in the funeral service for Metropolitan Theodosius (Lazor) 27 October 2020 year 18:23 With the blessing of the chairman of the Moscow Patriarchate department for External Church Relations, Metropolitan Hilarion of Volokolamsk, and the acting administrator of the Patriarchal Parishes in the United States of America, Bishop Matthews of Chersonesus, Hegumen Nikodim (Balyasnikov) and Rev. Mark Rashkov of the Russian Orthodox Church’s representation in the USA attended the funeral service for the former Primate of the Orthodox Church in America, Metropolitan Theodosius (Lazor) who passed away in the Lord on October 19, 2020. In the evening of October 22, in the Church of John the Baptist in Canonsburg, Pennsylvania, the place of His Eminence Theodosius’s childhood and beginning of his church service, an assembly of hierarchs and clergy of the Orthodox Church in America, led by His Beatitude Tikhon, Archbishop of Washington and Metropolitan of All America and Canada, held the funeral service for the departed. According to the will of the deceased, the burial service took place at the cemetery of the Convent of the Holy Transfiguration in Ellwood City, Pennsylvania. On October 23, His Beatitude Metropolitan Tikhon led in this convent the celebration of the Divine Liturgy, during which he was assisted by hierarchs and clergy of the Orthodox Church in America, as well as Bishop Irenej of Eastern America, Serbian Orthodox Church; Hegumen Nikodim (Balyasnikov), secretary to the administration of the Patriarchal Parishes in the USA; and Rev. Mark Rashkov, head of the office of the Moscow Patriarchate Parishes in the USA. After the liturgy, the hierarchs delivered funeral orations. Messages of condolences from His Holiness Patriarch Kirill of Moscow and All Russia and Metropolitan Hilarion of Volokolamsk were read out by Father Mark Rashkov. After the prayer for the repose of the dead and the reading of the prayer of absolution, the bishops, priests and sisters of the convent led by Abbess Christophora, and lay people saw the departed Metropolitan Theodosius on his way. DECR Communication Service /Patriarchia.ru Календарь ← 7 April 2024 year |
| Archive ROCOR Synod of Bishops holds regular session 19 February 2020 year 11:41 On February 18, 2020, a regular session of the Synod of Bishops of the Russian Orthodox Church Outside of Russia took place under the chairmanship of the ROCOR First Hierarch, Metropolitan Hilarion of Eastern America and New York. Taking part in the meeting were Metropolitan Mark of Berlin and Germany, Archbishop Kyrill of San Francisco and Western America, Archbishop Gabriel of Montreal and Canada, Bishop Irenei of London and Western Europe, and Bishop Nicholas of Manhattan. Archbishop Peter of Chicago and Mid-America was unable to participate due to diocesan matters. The Synod members heard a brief report from Metropolitan Mark of Berlin and Germany on the activities of the ROCOR Ecclesiastical Mission in Jerusalem, and considered an appeal from the Union of Descendants of the Russians of Gallipoli, seeking special prayers for the White Army soldiers on the centenary of their exodus from Russia. The Synod of Bishops blessed the prayerful commemoration on Saturday, November 21, this year. In view of the need to appoint a new ROCOR’s representative to the Church and Public Council for Commemoration of Holy New Martyrs and Confessors of the Russian Church under the Patriarch of Moscow and All Russia, the Synod designated Archpriest Nikolai Artemoff, secretary of the German diocese, as new representative. Having discussed the issues raised in a report of Archpriest Andre Papkov, president of the Synodal Liturgical Music Committee, the Synod decided to rename the school of church singing headed by him into the Metropolitan Laurus Synodal School of Church Singing. Noting the success of the recent conference held at the Cathedral of the Nativity of the Mother of God in London, England, the Synod blessed the establishment of a special committee under the auspices of the Liturgical Music Committee with the view of coordinating events in Western Europe. The committee will work under the guidance of Bishop Irenei of London and Western Europe. Acting on a request from Archbishop Peter of Chicago and Mid-America, the Synod of Bishops granted to the St John the Theologian Skete, formerly a metochion of the Holy Cross Monastery in West Virginia, the status of an independent monastery. The Synod of Bishops also deliberated on a number of disciplinary matters within the Church, and considered appeals from the ruling bishops for ecclesiastical awards to their clergymen and laity. The meeting concluded with the singing of “It is Truly Meet,” website of the Russian Orthodox Church Outside of Russia reports. Patriarchia.ru/ DECR Communication Service Календарь ← 7 April 2024 year |
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