For those with eyes to see, Jesus» works revealed his identity as one with the Father who sent him (10:25), but his opponents were not of his sheep hence could not believe (10:26–27); they thereby rejected not only the Son but the Father who sent him (10:30). John " s audience, however, would identify with the «sheep» in this passage; the Judean elite and their allies might repress God " s elect, but they could not drive them from true membership in the people of God (10:27–29; see comment on 10:3–6). That his interlocutors demand that he reveal more explicitly what he has already been implying about his identity (10:24) merely reinforces the portrait of their prosaic denseness, meriting the same response as before (8:25). When Jesus keeps his opponents «in suspense» (10:24, according to some translations), he is «withholding» or (literally) «taking his life» or «soul» from them. John probably employs this unusual construction 7471 as another wordplay: though Jesus lays down his life for his followers (10:11,15), he will take it from the hands of those who think they have killed him (10:18). 7472 They want Jesus «openly» to (see comment on 7:4–5) reveal to them his identity (10:24; as in 4:26). He claims that he has already done so (cf. 18:20) by interpreting his signs before them (10:25) as in 7:27–29, 37–41; 8:12, 29, 35–36, 51, 56, 58; on the testimony of the works, see 5:36; 10:32, 37–38; 14:11. Jesus answers their question indirectly but is too evasive to provide a sufficient charge; although John presents the Messianic Secret differently from Mark, he does have one. 7473 Although his answer may have been less explicit than they liked, the meaning was clear enough if understood in the appropriate context. As in Mark, the Messianic Secret becomes or should become transparent to some ( Магк 4:9–12; 8:27–30 ; cf. 8:32) yet frustrating to others. John " s Jewish-Christian audience probably would hear the demands of Jesus» opponents that he reveal whether he is the Messiah in the context of the feast of dedication (10:22), which commemorated a national, political deliverance. Jesus ultimately redefines the question by asserting not a political role but his role as the Father s agent (10:36), in unity with the Father (10:30).

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Although the disciples did not immediately recognize Jesus, as in 20(on his temporary unrecognizability, see comment there), the miracle revealed him at least to the beloved disciple. The world did not know Jesus (1:10), but his own recognized him when he called them by name (20:16) or they heard his voice (10:3; 21:5–7). The beloved disciple here, as in 20:4–8, proves quicker to believe than Peter (see comment there on the significance of such comparisons); some sort of competition, albeit on a collégial level, seems to continue in the background here (21:20). If the disciple whom Jesus loved is assumed to be one of the disciples of 21(which is almost certainly understood to be the case), he could be Thomas or Nathanael if willing to name himself; otherwise he is one of Zebedeés sons (as church tradition holds) or one of the two anonymous disciples (protecting still more fully his anonymity, more in accordance with most contemporary scholarly views). 10878 Once Peter recognized Jesus, however, he immediately came to him (21:7); this suggests his zealous love for Jesus (cf. 10:4; 21:15–17). 10879 The narrative of Peter " s coming to Jesus for the breakfast prepared on shore illustrates another principle the Gospel previously articulated: those who come to him will not hunger (6:35). While one could read 21as claiming that Peter was working completely naked (a frequent use of γυμνς and one not unexpected for work), 10880 this might not fit as well what we know about Palestinian Judaism or about the sort of conservative Diaspora Jewish communities from which most early Christians came. 10881 Further, he had been laboring during the night (21:3), and it was only now daybreak (21:4), so the air may have been cooler than during the day. The term «naked» also applied to having little clothing or being less than fully clothed; 10882 it could apply even to being without armor or shield. 10883 Possibly, Peter had removed his outer garment for work 10884 but now clothed himself more appropriately out of respect for the teacher. 10885 Perhaps Peter was wearing one of his garments loosely, since normally one would not simply don a garment before hurling into water; then, as today, people recognized that it was much easier to swim naked! 10886

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BH      J. Meyendorff, Byzantine Hesychasm BZ      Byzantinische Zeitschrift C.      Caput/Capita (Capita 150) CA      Palamas, Contra Acindynum CAG      Commentaria in Aristotelem graeca CFHB      Corpus fontium historiae byzantinae CSHB      Corpus scriptorum historiae byzantinae DOB/D      Palamas, Dialogue of an Orthodox und a Barlaamite DOP      Dumbarton Oaks Papers DSp      Dictionnaire de spiritualité DTC      Dictionnaire de théologie catholique EEBΣ      πετηρς " Eταιρεας Bυζαντινν Σπουδν EEΘΣ      πιοτημονικ πετηρς Θεολογικν Σπουδν (Thessalonica) EO      Échos d " Orient Ep      Epistula/e (Gregorii Palamae) GCS      Griechischen christlichen Schriftsteller H      Palamas, Homily JÖB(G)      Jahrbuch der Österreichischen Byzantinistik (der Österreichischen Byzantinischen Gesellschaft) K      Palamas, Reply On Cyril MM      F. Miklosich, J. Miller (eds.), Acta et diplomata graeca medii aevi sacra et profana OCP      Orientalia christiana periodica OECT      Oxford Early Christian Texts PG      Patrologia graeca PLP      Prosopographisches Lexikon der Palaiologenzeit PO      Patrologia orientalis PS      Chrestou, Παλαμ Συγγρμματα PTS      Patristische Texte und Studien SC      Sources chrétiennes T      Palamas, Theophanes TU      Texte und Untersuchungen Union/U      Palamas, On Union and Distinction 1 On these early editions see J. Meyendorff, Introduction a l " etude de. Grégoire Palamas (Patristica sorbonensia 3; Paris, 1959), pp. 335–340. 3 Theologia dogmatica christianorum orientalium ab ecclesia catholica dissidentium, 5 vols. (Paris, 1926–1935) 2: 47–183; art., «Palamas Grégoire,» dtc 11 (1932) 1735–1776; art., «Palamite (Controverse),» dtc 11 (1932). 1777–1818. 5 On Jugie " s life and career see V. Laurent, «L’œuvre scientifique du R P. Martin Jugie,» reb 11 (1953) 7–32. 6 J. Meyendorff, « L " origine de la controverse palamite. La premiére lettre de Palamas á Akindynos,» Θεολογα 25 (1954) 602–613 and 26 (1955) 77–90; idem, «Une lettre inédite de Grégoire Palamas á Akindynos, Texte et commentaire sur la troisiéme lettre de Palamas,» Θεολογα 24 (1953) 557–587 [both articles were reprinted in Byzantine Hesychasm: Historical, Theological and Social Problems (London, 1974), nos. II and III]; idem, Grégoire Palamas. Défense des saints hésychastes (Spicilegium sacrum lovaniense, Etudes et documents, fasc. 30–31; Louvain, 1959; reprint with revisions, 1973).

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John is calling his audience to a full confession of resurrection faith: Jesus is God in the flesh, and therefore his claims cannot be compromised, for synagogue or for Caesar. John will settle for no faith less secure than this. Further, while Thomas " s faith by sight is accepted, the faith without sight expected of John " s audience is greater (20:29; cf. 2Сог 5:6–7 ; 1Рет 1:8 ). It is grounded in the beloved disciplés testimony sampled in the Gospel (20:30–31), confirmed to hearers by the Paraclete (15:26–16:15). 10778 E.g., Ellis, Genius, 297–98; Minear, «Functions.» The «signs» include the resurrection chapter (esp. 20:27, 29) but also the rest of the «signs» in this Gospel (with, e.g., Lightfoot, Gospel, 336). 10779 E.g., Aeschines Timarchus 196; Cicero Fin. 5.32.95–96; Or. Brut. 40.137; Polybius 39.8.3; Dionysius of Halicarnassus Demosth. 32; Thucyd. 55; Musonius Rufus 6, pp. 54.26–56.11 (esp. 54.26; 56.7–11); Aelius Aristides Fifth Leuctrian Oration 43–44; Rhet. Alex. 36,1443b.l5–16; 1444b.21–35; 37, 1445b.21–23; Hippolytus Haer. 10.1; Anderson, Rhetorical Theory, 181–82; less fully, cf. Matt 28:18–20; Rom 16:17–19 . Of course, open or abrupt endings also appear, as in Магк 16 (see our comments on Магк 16:9–20 above, on the resurrection tradition). 10780 E.g., Isaeus Estate of Cleonymus 48, out of fifty-one paragraphs. Often they come at the conclusion of the proofs, though this might be near the work " s end (Cicero Quinct. 28.85–29.90), possibly relevant here; they could also conclude a section (Xenophon Hel1. 3.5.25, ending book 3; 4.8.19, ending only some events; Polybius 2.71.7–10, esp. 2.71.7–8; Cicero Fin. 3.9.31; Quinct. 19.60). 10781 Aeschines Timarchus 111. After his closing summary (Polybius 39.8.4–6), Polybius adds only closing comments (39.8.7–8). 10782 Achtemeier, «Miracle Workers,» 176. Even if redactional, Homer " s claim that Aeneas would rule the Trojans (Il. 20.303–308) is pre-Virgil and virtually invited the sort of development one finds in Virgil Aeneid. 10783 E.g., Valerius Maximus 2.7.5; 3.8.ext.l; Musonius Rufus 10, p. 78.22. Epideictic bards might also complain that time provided the only limit on their praises (Pindar Nem. 4.33–34; O1. 2.95; Pyth. 4.247–248; cf. Heb 11:32). In many oral genres, one should limit onés examples (Menander Rhetor 2.4, 393.25–30). 10787 Dionysius of Halicarnassus Thucyd. 55; Isaeus 19–20; Demosth. 42,46, 58; Lit. Comp. 11. More detailed discussion might await another occasion, but he needed to use most wisely the space that he had (Demosthenes 32; Isaeus 14); he wanted to avoid wasting the reader " s time (Demosthenes 40).

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7052 In either case, the works are plainly from the Father (cf. 5:20, 36; 10:25, 32, 37; 14:10–11; 15:24); believers» opponents could not accuse them of diverting God " s glory. That one «must» perform Jesus» works during the light is Johannine language for divine necessity (3:7,14, 30; 4:4, 24; 10:16; 12:34; 20:9). That people could not work after nightfall because it had grown dark was common knowledge (applicable to battles and other activities; 7053 used as an image in 11:10; 12:35); obviously, modern lighting was not available. John applies this image figuratively, as he does light, darkness, and night elsewhere (e.g., 1:4–5; 3:2; 11:10; 12:35; 13:30); but whereas in 11:9–10 the emphasis lies on Jesus» obedience to the Father " s timing, here it lies on Jesus» power as the light to impart sight to the blind, both literally (9:6–7) and figuratively (9:39–41). Jesus parabolically demonstrates that he is the light of the world (9:5; see comment on 1:4), alluding to his announcement earlier that day (8:12), by healing the blind. 1C. Spittle (9:6) The use of spittle appears elsewhere in the Jesus tradition ( Магк 7:33 ), including for healing blindness ( Магк 8:23 ). Many ancient reports of cures mention the use of a curative drug, 7054 even when Asclepius appeared to suppliants in his temple in dreams. 7055 Spittle was sometimes used superstitiously, to avert an ill, 7056 and sometimes associated with curative powers. 7057 That Vespasian reportedly healed blindness with spittle (Tacitus Hist. 4.81; Suetonius Vesp. 7) 7058 may suggest that John contrasts Jesus with the Roman emperor (Vespasian " s son Domitian was then reigning); the account seems to have circulated widely. More likely, however, the stories about both Vespasian and Jesus draw on purportedly curative properties of spittle more widely known. Jewish tradition sometimes reports curing through spittle, 7059 though Jewish custom probably borrowed it from the more widespread ancient custom. 7060 Such usage would have rendered its symbolic effect more comprehensible.

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Many sites near Newport and Gelligaer were connected with her and a number of churches, chapels and holy wells were dedicated to this saint. Today Gwladys is the patroness of both Newport and Gelligaer, though she is especially venerated in the town of Bargoed in Caerphilly, where a church is dedicated to her and a school bears her name. Girls in Wales and throughout Britain used to be called “Gladys.” As for Gundleus, up to his death he wore rags, ate barley bread and drank a little water, and combined prayer with manual labor. On his deathbed he was visited by St. Cadoc who gave him communion. Today he is co-patron of Newport together with his wife Gwladys; the local Anglican cathedral in this city is dedicated to him and a street bears his name. This is a remarkable example of family holiness in ancient Britain. Holy Father Cadoc and his Holy Parents Gundleus and Gwladys, pray to God for us! Dmitry Lapa 2/7/2015  This discovery is considered to be one of the best and rarest tableaux of the Great-Martyr George the Victory-Bearer, Patron-Saint of England, in Britain. Interestingly, similar cases of the discovery of medieval wall-paintings beneath whitewash occur regularly. The fact is that the medieval churches of Britain were very richly and beautifully decorated inside, but Protestants, especially the Puritans in the seventeenth century, deliberately whitewashed the walls of churches in order to hide the paintings, which were against their religion. However, this did not destroy the precious frescoes but, on the contrary, helped them survive. See also Comments James McGuinness 7/15/2021 3:37 pm There are two R.C churches and schools still operating on the outskirts of Glasgow (Newton Mearns & Cambuslang.) Rhys David 6/19/2019 10:24 pm Sir Arthur Conan Doyle clearly knew his Celtic saints. In his novel about the 100 years war, Sir Nigel, the Breton knight, Robert de Beaumanoir, swears by St. Cadoc in a discussion with his English counterpart. Here you can leave your comment on the present article, not exceeding 4000 characters. All comments will be read by the editors of OrthoChristian.Com .

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shanoobee 6/10/2013 7:21 am yes bet the job done David Fernandez 4/23/2013 7:42 am We pray that our one God the Holy Trinity, by the action of our one and only Lord Jesus the Christ the Most High, will work the healing and reconciliation of Catholic, Eastern Orthodox, and all Christian Churches, over the vaulting ambitions and pettiness of the ecclesiastical leaders, while yet affirming their essential faith and belief in Him Jesus the Messiah of all humankind, He who alone is the Most High Lord and God who is with us. We pray that His Second Coming will manifest in our time in this 21st century, or very soon. Robert Gale 4/5/2013 12:00 am Lovely to see the new pope is apparently very informed in the wonderful spirituality of the orthodox faith.As a recent convert to orthodoxy,I wish the worldwide orthodox communions,and the new roman pontiff every blessing in the lord supreme conscience 3/29/2013 2:31 am It is important to have good friendship because the Pope must consecrate Russia to Our Lady of Fatima as a blessing for Holy Russia. John Chrysostom 3/24/2013 10:52 pm Francis of Assisi is not regarded a saint by the Orthodox Church and he is not important at all to Russian culture. The following article explains exactly how different Assisi was from a true, Russian saint, St. Seraphim Of Sarov: http://orthodoxinfo.com/praxis/francis_sarov.aspx Perhaps this whole discussion is just to mislead those who somehow naively think that the difference between Catholics and Orthodox heretofore rest largely in something insignificant--a proclivity to have a mission for the poor. May God forgive you people who work against Him. Zlataost Here you can leave your comment on the present article, not exceeding 4000 characters. All comments will be read by the editors of OrthoChristian.Com . Your name: Your e-mail: Enter the digits, seen on picture: Characters remaining: 4000 Send comments Subscribe to our mailing list indicates required Email Address First Name Last Name We are on social networks

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As a shepherd, Peter must face death (21:18–19), as his good shepherd had (10:11, 15, 17–18); as one of the sheep, 10945 Peter must «follow» Jesus (21:19; 10:4–5, 27)–even to death (13:36–37). 10946 Peter would not always have the vigor that he had devoted to Jesus that morning (cf. 21:7, 10–11; 1 John 2:14 ). Other ancient texts also present powerlessness in terms of dependence; 10947 Diogenes the Cynic reportedly told a man whose servant was putting on his shoes that he would ultimately have to depend on the man to wipe his nose as well j Diogenes Laertius 6.2.44). A third-century Palestinian Amora opined that God might punish a person by withdrawing the person " s control over his members so that another would have power to do that person harm (Gen. Rab. 67:3). The description of dependence here could apply simply to old age, 10948 which could sometimes incline judges and observers toward mercy; 10949 but the language of «stretching out the hands» probably suggests more than merely the dependence of old age. Usually it indicates the image of supplication, 10950 but here it may refer to voluntarily submitting onés hands to binding, which preceded execution. 10951 In view of 21:19, Jesus is explaining that when Peter is old and dependent, he will suffer execution. Second Peter 1:14, probably independently of John, suggests the tradition that Jesus showed Peter that he would die. Early Christian tradition reports that Peter died by crucifixion, 10952 probably upside down, 10953 finally «following» (21:19) Jesus fully (13:36); early Christian texts applied «stretching out onés hands» to crucifixion. 10954 Many commentators thus see crucifixion implied here. 10955 Whether the specific picture of crucifixion is present here or not (it probably is), Peter " s martyrdom certainly follows Jesus. Jesus explained here by what sort of death Peter would glorify God (21:19), just as he had earlier explained by what sort of death (12:33, also using σημανων) he himself would glorify God (12:23; 13:31–33; just as Lazarus " s death glorified Jesus by allowing him to raise Lazarus, 11:4). Jewish hearers might express little surprise that Jesus would predict the manner of Peter " s death for him. 10956 That Peter understands that Jesus refers to his death is likely; this is why he wants to know the beloved disciplés fate, but Jesus refuses to comment on that disciplés death (21:21–23). Peter had earlier volunteered to «follow» Jesus to the cross (13:37), but Peter had failed to do so (13:38); now Jesus explains to him that he will in fact be able to «follow» Jesus to the cross later, as he had told him more ambiguously before (13:36). 10957 The Beloved Disciplés Future (21:20–23)

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Jesus returns to the image of sheep (10:1–16) in 10:26–27, continuing a dispute from the recent festival of Tabernacles about the true people of God. 7474 One might believe to become one of Jesus» followers (e.g., 6:47), but it was also those who were his sheep who could believe (or believe adequately; 10:26). John envisioned a conflict between free will and predestination no more than did most of his Jewish contemporaries (see comment on 6:44–45). The point in this text is not the impossibility of apostasy; apostasy appears elsewhere in this Gospel (e.g., 6:66, 70–71; 15:6). But none of those examples contravene the principle here: sheep abandoning the fold is not the same as a wolf «snatching» them; sometimes Jesus appears to have provoked his professed followers (in chs. 6, 8) simply to reveal what was already in their hearts. Many early Christian texts warn of apostasy; one could experience God " s grace and yet fall away. 7475 Johannine theology, however, emphasizes that Jesus knows peoplés responses before they make them; from God " s omniscient standpoint, only those who will ultimately persevere belong to Christ in any event (6:37–39; 10:29; 17:2,9,12; 18:9; 1 John 2:19). These would never perish (cf. 3:16; Rev 2:11; 20:6). 7476 No one could snatch sheep from Jesus the shepherd (this recalls the image of thieves and wolves seeking to seize sheep in 10:1, 8, 10, 12; especially the wolf in 10:12, where αρπζω also appears), just as they could not seize them from the Father (10:28–29). (Possibly the inability of his enemies to seize him before his Father allowed it illustrates the principle on a narrative level; the term differs, but ρπζω would not be as appropriate there.) Although technically this shared power probably reflects Jesus» role as divine agent, it may also suggest some degree of functional (not necessarily ontological) equivalence of the Father and Son here. (This does not require an equivalence of rank; the Father who was greater than all in 10was greater than Jesus in rank as well–14:28.) Certainly this does not identify the Father and Son as the same entity. 7477

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Fr. John Whiteford's News, Comments, & Reflections Fr. John Whiteford 8/31/2015 See also Comments William 2/14/2023 12:38 pm Thank you for this article. This is a subject I'm struggling with at the moment. I enjoyed what you said but I'm really not clear how on the one hand, sin is an illness, and on the other we need to face punishment for it. It seems not to make sense that God would punish us for an illness? Maged M 1/27/2018 8:56 am Thanks for the balanced article. Here is also patristic research that confirms the same: http://myagpeya.com/blog/soteriology/ Anonymous 8/21/2017 8:26 pm Wow. I am a convert to Orthodoxy, and yes, the priest where I converted did tell me that Orthodox don " t believe that Jesus actually had to die on the cross in order for us to be saved - that salvation could have happened another way, but that God chose to allow that way in order to show how much He loves us. Maybe I emphasized the first part too much in my mind - but I really came away with the idea that Jesus di did not actually HAVE to be crucified for our salvation. I think I have gained a deeper appreciation for Jesus sacrifice and what it means to take communion, what it means to keep sinning - and also how much of it is I simply do not understand because it is too much of a mystery for me. Thank you for this article! If I can keep gaining greater and greater understanding similar to this, I will feel more and more intimately connected to Jesus - this article has helped me suddenly feel more intimately connected than before, I need to keep meditating on this. Thank you and pray for me! Nicole 6/23/2017 1:59 am The difference in the atonement as I have understood it is that the atonement is always available to us, but that by sinning we reject it. Thus, we need to rely on God more and more to help us stop sinning so that ewe become receptive to reconciliation with God. Richard Mohr 6/22/2017 8:16 pm I am a convert to the Eastern Orthodox Church. When I was an Evangelical I earned an Master of Divinity degree from Fuller Theological Seminary. While there I did an independent study on the word in Romans 3:25.

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