| Apostle and Evangelist Matthew Commemorated on November 16 The Holy Apostle and Evangelist Matthew, was also named Levi (Mark 2:14; Luke 5:27); he was one of the Twelve Apostles (Mark 3:18; Luke 6:45; Acts 1:13), and was brother of the Apostle James Alphaeus (Mark 2:14). He was a publican, or tax-collector for Rome, in a time when the Jews were under the rule of the Roman Empire. He lived in the Galilean city of Capernaum. When Matthew heard the voice of Jesus Christ: “Come, follow Me” (Mt. 9:9), left everything and followed the Savior. Christ and His disciples did not refuse Matthew’s invitation and they visited his house, where they shared table with the publican’s friends and acquaintances. Like the host, they were also publicans and known sinners. This event disturbed the pharisees and scribes a great deal. Publicans who collected taxes from their countrymen did this with great profit for themselves. Usually greedy and cruel people, the Jews considered them pernicious betrayers of their country and religion. The word “publican” for the Jews had the connotation of “public sinner” and “idol-worshipper.” To even speak with a tax-collector was considered a sin, and to associate with one was defilement. But the Jewish teachers were not able to comprehend that the Lord had “come to call not the righteous, but sinners to repentance” (Mt. 9:13). Matthew, acknowledging his sinfulness, repaid fourfold anyone he had cheated, and he distributed his remaining possessions to the poor, and he followed after Christ with the other apostles. St Matthew was attentive to the instructions of the Divine Teacher, he beheld His innumerable miracles, he went together with the Twelve Apostles preaching to “the lost sheep of the house of Israel” (Mt. 10:6). He was a witness to the suffering, death, and Resurrection of the Savior, and of His glorious Ascension into Heaven. Having received the grace of the Holy Spirit, which descended upon the Apostles on the day of Pentecost, St Matthew preached in Palestine for several years. At the request of the Jewish converts at Jerusalem, the holy Apostle Matthew wrote his Gospel describing the earthly life of the Savior, before leaving to preach the Gospel in faraway lands. |
| [греч. Ιοδας] (I в.), брат Господень (пам. 19 июня; пам. зап. 28 окт.), отождествляется в правосл. традиции с апостолами от 12 Иудой Иаковлевым и Фаддеем-Леввеем и с автором Иуды послания . В НЗ существует 4 варианта списков 12 апостолов (Мф 10. 2-4; Мк 3. 16-19; Лк 6. 13-16 и Деян 1. 13). Наиболее очевидное разногласие между этими списками связано с именем ап. Иуды. Иуда Иаковлев представлен только в списках 12 апостолов у евангелиста Луки (Ιοδαν Ιακβου - Лк 6. 16) и в Деян 1. 13, в параллельном месте списка у евангелистов Матфея и Марка приводится имя Фаддей (Мф 10. 3; Мк 3. 18). Имя Леввей появляется в некоторых версиях текста Мф 10. 3 или Мк 3. 18 либо вместо имени Фаддей, либо как дополнение к нему: имя апостола варьируется в греч. и лат. рукописях НЗ - Фаддей, Леввей, прозванный Фаддеем, или просто Леввей (напр., греч. кодекс Безы, V в.). Б. Мецгер считал чтение «Фаддей» (Θαδδαος) первичным по сравнению с «Леввей» (Λεββαος) (см.: Metzger B. M. A Textual Comment. on the NT. L.; N. Y., 1975. P. 26, 81). Для некоторых библейских критиков наличие этих разночтений служило доказательством того, что к моменту создания Евангелий отдельные детали предания о 12 учениках Спасителя начали забываться (см., напр.: Fitzmyer J. A., ed. The Gospel According to Luke. Garden City, 1981. Vol. 1: I-IX. P. 620); в то же время наличие лишь одного существенного разночтения может свидетельствовать об обратном ( Nolland J. Luke 1. 1-9: 20. Dallas, 1989. P. 265. (WBC; 35A)). Все возможные попытки в современной библеистике объяснить наличие разночтений можно условно отнести к 2 крайним предположениям. Согласно одной гипотезе, Иуда Иаковлев и Фаддей - одно и то же лицо, поскольку среди палестинских иудеев того времени допускалось носить 2 имени: греческое или латинское и иудейское. Употребленное в списке ап. Луки имя Иуда имело официальный статус, Фаддеем же он назывался в неформальной обстановке ( Бокем. 2011. С. 127-128). Сторонники др. т. зр. не признают соотнесение имен в списках (а также попытки их отождествления в церковной традиции) и рассматривают их носителей как разные личности ( Meier J. P. Un certain Juif Jesus: Les données de l " histoire. P., 2005. Vol. 3. P. 133-134). И., брат Господень |
| The Journal of Theological Studies. — Oxford: Oxford University Press, 2005 (April). — Vol. 56 (New Series): 1 8 июля 2005 г. 16:03 Содержание номера Статьи Campbell D. A. Possible Inscriptional Attestation to Sergius Paul[L]US (Acts 13:6–12), and the Implications for Pauline Chronology. Mosser C. The Earliest Patristic Interpretations of PSALM 82, Jewish Antecedents, and the Origin of Christian Deification. Zachhuber J. Once Again: Gregory of Nyssa on Universals. Заметки и публикации McDonough S. M. Competent to Judge: The Old Testament Connection Between 1 Corinthians 5 and 6. Van Nuffelen P. Two Fragments from the Apology for Origen in the Church History of Socrates Scholasticus. Edwards M. J. Constantine " s Donation to the Bishop and Pope of the City of Rome’. Рецензии на книги Eerdmans Commentary on the Bible. Theodicy in the World of the Bible. Biblical Hebrew: Studies in Chronology and Typology. Glimpses of a Strange Land: Studies in Old Testament Ethics Knowing the End from the Beginning: The Prophetic, the Apocalyptic and their Relationships. Stockmen from Tekoa, Sycomores from Sheba: A Study of Amos’ Occupations. Reading for History in the Damascus Document: A Methodological Study. Christianity in the Making, volume 1: Jesus Remembered. Not the Righteous but Sinners: M. M. Bakhtin " s Theory of Aesthetics and the Problem of Reader-Character Interaction in Matthew " s Gospel. The Gospel of Matthew " s Dependence on the Didache. Jesus " Defeat of Death: Persuading Mark " s Early Readers. An Introduction to the Gospel of John. Creation-Covenant Scheme and Justification by Faith: A Canonical Study of the God–Human Drama in the Pentateuch and the Letter to the Romans. Das Gesetz im Römerbrief und andere Studien zum Neuen Testament. Where to Live? The Hermeneutical Significance of Paul " s Citations from Scripture in Galatians 3:1–14. Paul, Luke and the Graeco-Roman World: Essays in Honour of Alexander J. M. Wedderburn. The Genre, Composition and Hermeneutics of James. |
| Ahead of New School Year, Patriarch Daniel Blesses Romanian Students, Professors Everywhere Source: Basilica.ro Photography courtesy of Basilica.ro Files/Mircea Florescu Ahead of the school year 2021-22, His Beatitude Patriarch Daniel sent a message to “Romanian students, parents, teachers and professors everywhere”, referring to “the usefulness, but also the limits of online education”, as well as the role of the family in educating children. “In the context of the Romanian and European tradition, the determining role of the Family and the Church in educating children and young people over time is well known,” the Patriarch of Romania noted. Blessing for the new school year: full text With fatherly love, we bless all Romanian students, parents, teachers and professors everywhere at the beginning of the school year 2021-22. The Holy Synod of the Romanian Orthodox Church declared 2021 a Solemn Year of the pastoral care of Romanians outside Romania. Through its ministers, the Romanian Orthodox Church supports and encourages the Romanian Orthodox believers from abroad, understands their joys, but also the difficulties they face. Through cultural events and social-philanthropic actions organized by the Romanian Patriarchate, spiritual connections are created and consolidated between Romanian communities in the country and those in the Romanian diaspora. Thus, between December 21, 2020, and August 22, 2021, in the Romanian Patriarchate took place the National Catechetical Contest Church: the Family of Romanians everywhere, which addressed children from parish catechetical groups in the country and the diaspora, enrolled in the National Catechetical Program “Christ shared with children.” The participating catechesis groups realized and implemented mini-projects with a cultural and philanthropic character, directed mainly to families. Children and young people were always blessed by our Saviour Jesus Christ, the perfect Teacher, who valued them (Matthew 14:21), helped them (Luke 7: 11-15; 8: 41-56), received them with love (Matthew 19: 13-15; Mark 10: 13-16; Luke 18: 15-17) and listened to them carefully (Matthew 19: 16-22). |
| The New Testament presupposes the stream of Jewish worship and prayer. The Gospel of Luke records exquisite prayers by the Virgin Mary ( Lk. 1.46–55 ), the priest Zechariah ( Lk. 1.68–79 ), and the elder Simeon ( Lk. 2.29–32 ). Jesus himself, circumcised on the eighth day and presented at the Temple on the fortieth, grew up in the tradition of Jewish prayer and piety with frequent appearances at the Temple and the synagogue. He not only gave instructions on prayer but also practiced heartfelt prayer, seeking solitude in the hills where he could pray all night, not least before making important decisions ( Mk. 1.35 ; Lk. 6.12 ). The personal depth of Jesus’ prayers to God the Father breaks forth in dramatic moments of joyful confession ( Mt. 11.25 ), the giving of the Lord’s Prayer ( Mt. 6.5–13 ), the high priestly prayer to the Father ( Jn. 17 ), and the agony at Gethsemane ( Mk. 14.33–5 ), all of which exemplify the intimate relationship with God as a personal and loving Father which Jesus lived and taught. While the early church inherited much of the Jewish tradition of prayer, it gradually moved away from the Temple worship and cultic practices such as animal sacrifices, circumcision, and kosher foods, regarded as no longer compatible with the gospel. Instead, the church focused on its own rites of baptism, the Mystical Supper or Eucharist, and other rites that gradually developed into a whole tradition of worship continuously elaborated in content and structure. St. Paul, large sections of whose letters read like prayers, is a primary figure of the Christian renewal of prayer and worship in trinitarian forms based on the view that each baptized Christian is a living sacrifice to God ( Rom. 6.4, 13; 12.1 ) and the church is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16–17; 12.12–27 ). Stirring echoes of early Christian prayers and aspects of worship, replete with Old Testament language, frequently occur in the Book of Revelation, where the eschatological drama of salvation itself is recounted from the perspective of the worship of God (Rev. 4.4–11; 5.8–14; 7.9–12; 11.15–18; 12.10–12; 15.3–4; 19.1–8). |
| On Thursday evening, the Matins service of Holy Friday is served. This service is also called the Service of the Twelve Gospels, because there are twelve Gospel passages relating to the Lord’s passion and crucifixion. In the Russian tradition, the candles held lit during this service are taken home, the flame used to light the icon lamps as a blessing. On Friday morning The Great [Royal] Hours are served. Icon of the Crucifixion About the Icon: The Crucifixion of Our Lord Christ is nailed to the Cross; His right side is pierced and the wound flows with blood and water. The Theotokos is depicted on the left with a halo. The three women depicted together with the Theotokos are Saint Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's children (Matthew 27:56) Saint John the Beloved Disciple is on the immediate right of the cross. Saint Longinus the Centurion is on the extreme right; he is the Roman centurion mentioned in Saint Mark's Gospel account of the Crucifixion (Mark 15:39). The Inscription on the top bar of the Cross is the inscription I.N.B.I., the initials of the Greek words meaning " Jesus of Nazareth, King of the Jews. " The Skull at the foot of the Cross. “Golgotha”, the Mount of the Crucifixion, means “the place of the skull. " Tradition relates that the Cross of Christ stood directly above the grave of Adam. Crucifixion of Our Lord. References: First Hour: Zechariah 11:10-13 Galatians 6:14-18 Matthew (27:1-56) Third Hour: Isaiah 50:4-11 Romans 5:6-10 Mark 15:16-41 Sixth Hour: Isaiah 52:13-15, 54:1-12 Hebrews 2:11-18 Luke 23:32-49 Ninth Hour: Jeremiah 11:18-23, 12:1-5, 9:11, 14-15 Hebrews 10:19-31 John 19:23-37 Explanation of the Service: Each of the four Hours bears a numerical name, derived from one of the major daylight hours or intervals of the day as they were known in antiquity: the First (corresponding to sunrise); the Third (midmorning or 9 a.m.); the Sixth (noonday); and the Ninth (mid-afternoon or 3 p.m.). Each Hour has a particular theme, and sometimes even a sub-theme, based upon some aspects of the Christ-event and salvation history. The general themes of the Hours are the coming of Christ, the true light (First); the descent of the Holy Spirit (Third); the passion and crucifixion of Christ (Sixth); the death and burial of Christ (Ninth). |
| Synaxis of the Archangel Gabriel Commemorated on March 26 Synaxis of the Holy Archangel Gabriel: The Archangel Gabriel was chosen by the Lord to announce to the Virgin Mary about the Incarnation of the Son of God from Her, to the great rejoicing of all mankind. Therefore, on the day after the Feast of the Annunciation, the day on which the All-Pure Virgin is glorified, we give thanks to the Lord and we venerate His messenger Gabriel, who contributed to the mystery of our salvation. Gabriel, the holy Archistrategos (Leader of the Heavenly Hosts), is a faithful servant of the Almighty God. He announced the future Incarnation of the Son of God to those of the Old Testament; he inspired the Prophet Moses to write the Pentateuch (first five books of the Old Testament), he announced the coming tribulations of the Chosen People to the Prophet Daniel (Dan. 8:16, 9:21-24); he appeared to Saint Anna (July 25) with the news that she would give birth to the Virgin Mary. The holy Archangel Gabriel remained with the Holy Virgin Mary when She was a child in the Temple of Jerusalem, and watched over Her throughout Her earthly life. He appeared to the Priest Zachariah, foretelling the birth of the Forerunner of the Lord, Saint John the Baptist. The Lord sent him to Saint Joseph the Betrothed in a dream, to reveal to him the mystery of the Incarnation of the Son of God from the All-Pure Virgin Mary, and warned him of the wicked intentions of Herod, ordering him to flee into Egypt with the divine Infant and His Mother. When the Lord prayed in the Garden of Gethsemane before His Passion, the Archangel Gabriel, whose very name signifies “Man of God” (Luke. 22:43), was sent from Heaven to strengthen Him. The Myrrh-Bearing Women heard from the Archangel the joyous news of Christ’s Resurrection (Mt.28:1-7, Mark 16:1-8). Mindful of the manifold appearances of the holy Archangel Gabriel and of his zealous fulfilling of God’s will, and confessing his intercession for Christians before the Lord, the Orthodox Church calls upon its children to pray to the great Archangel with faith and love. The Synaxis of the Holy Archangel Gabriel is also celebrated on July 13. All the angels are commemorated on November 8. Troparion — Tone 4 Gabriel, commander of the heavenly hosts,/we who are unworthy beseech you,/by your prayers encompass us beneath the wings of your immaterial glory,/and faithfully preserve us who fall down and cry to you:/“Deliver us from all harm, for you are the commander of the powers on high!” Kontakion — Tone 8 Supreme commander Gabriel,/you are the glorious intercessor and servant/before the all-radiant, worthy, all-powerful, infinite and awesome Trinity./Ever pray now that we may be delivered from all tribulations and torments,/so that we may cry out to you:/“Rejoice, protection of your servants!” Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Sacraments St. Nektarios Kefalas on Confession 16 September 2022 Archpriest Peter Olsen Restoring Our Humanity Through the Eucharist 13 August 2022 Fr. Gabriel Bilas Sharing in the Cup of the Lord or the Cup of Demons 04 August 2022 Archpriest Basil Ross Aden On Secular Churches and the Mystical Sacrifice 15 July 2022 Hieromonk Gabriel Blasphemous and Obsessive Thoughts Come Into My Mind. What Do I Do? 24 May 2022 Fr. Eugene Murzin Lift Up Your Hearts: Attaining a Cheerful Spirit 12 April 2022 Archpriest Basil Ross Aden Excuses Hinder Us From Entering Into the Kingdom God 27 December 2021 Priest Luke A. Veronis Why was Cain’s Offering Rejected?: Augustine on “rightly dividing” one’s worship 19 November 2021 Eric Hyde I Keep Repenting of the Same Sin Over and Over, But I Can’t Get Rid of It. What Should I Do? 30 October 2021 Archpriest Fyodor Borodin The Communion of Friends 07 August 2021 Archpriest Stephen Freeman 1 2 3 … 15 Next News 30 September His Holiness Patriarch Kirill Contracted the Coronavirus 4th Plenary Session between ROC and Coptic Church Held 29 September His Beatitude Metropolitan Tikhon Calls for Prayer for Those Facing Hurricanes Ian and Fiona 28 September Patriarch Kirill: The Church Prays for the Fraternal Strife to End as Soon as Possible Besides intellectual instruction, young people also need prayer, Patriarch Daniel says as new academic year begins 27 September The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Voluntary Blood Donation Takes Place in Churches in Serbia 26 September The work of the Church in society is quiet, but full of hope and love, says the Director of Lumina Publications 25 September Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia 23 September “The models par excellence are the great hesychast saints,” says Romanian Orthodox Bishop of Oradea Commentary All commentary Other media The Word of the Day How to Deal with Sin Ramblings of a Redneck Priest Party Etiquette Praying in the Rain Humility By Accident More RSS About Contact Us Donate Pravmir.ru © 2008-2024 Pravmir.com Developed by Hamburg Church Studio Design by — |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| Sermon for the Feast of the Apostle Matthew 2015 The Apostle and Evangelist Matthew, like the Evangelist John, was one of the twelve Apostles, whereas the Evangelists Mark and Luke were of the Seventy. The Apostle Matthew was first called Levi, as we are told in Luke’s Gospel. As Peter was called Simon ( cf. St. Mark 3:16, St. Luke 6:14) and Paul was called Saul ( cf. Acts 13:19), each of them receiving a new name from Christ. Levi was a tax collector (i.e., publican) and spent his days in the tax collector’s booth (i.e., custom house), in Capernaum, collecting money from his fellow citizens. We can understand the type of employment Levi had, and how his countrymen thought of his trade, by reading what he wrote regarding publicans in his Gospel. We find that the word “publican” is used as a derogatory term and is often synonymous with “sinner” and “heathen.” For example, Matthew writes that if we love others as they love us we do not deserve a reward because even publicans do the same (St. Matt. 5:46-47). He also mentioned that Christ was viewed negatively because he was accused of eating with publicans and sinners (St. Matt. 9:10-11; 11:19). Another reference is made when he writes that if a Christian is corrected by an elder of the Church but does not listen, he is to be treated as a heathen and a publican (St. Matt. 18:17). Lastly, we see that publicans are even grouped with harlots, when Jesus, speaking to the Pharisees, said: “Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you” (St. Matthew 21:31). One day while Levi was applying his trade in the custom house, Jesus walked by and, upon seeing him, said, “Follow me.” It is said of Levi that at that moment, “he left all, rose up, and followed Him” (St. Luke 5:27, cf. St. Matthew 9:9). Next, the Apostle Luke writes: Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them. But [the] scribes and Pharisees murmured against his disciples, saying, “Why do ye eat and drink with publicans and sinners?” And Jesus answering said unto them, “They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance.” (5:29-32) |
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