Adams Addenda Ii

Author : Fr. Georges Florovsky
Publisher : Vladimir Djambov
ISBN 13 :
Total Pages : 285 pages
Book Rating : 4./5 ( download)

DOWNLOAD NOW!

Download or read book Eastern Fathers. Addendum written by Fr. Georges Florovsky and published by Vladimir Djambov. This book was released on 2019-12-31 with total page 285 pages. Available in PDF, EPUB and Kindle. Book excerpt: “Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html Catholic does not mean universal in ancient usage, as can be seen from the quotes above, καθοληκός and οίκουμενικός do not identify why these designations are put together. More precisely and most faithfully, and not at all by chance, the Greek καθοληκός is translated into the Cyrillic-Methodius Slavic translation: conciliar - not from the cathedral (in Greek σύνοδός ), but from compilation , integrity, wholeness. Καθοληκή έκκλησία- this means assembled, “in collectedness and unity, existing,” integral, total Church. /// The unity of the Church is one of the main themes of St. Ignatius. The church is a single body. And in his clarifications of this truth, Saint Ignatius directly and directly proceeds from the clarification of the message of the Apostle Paul to the Ephesians, and, as it were, repeats it. And just as with the apostle, his doctrine of the Church, as the body of Christ and the kingdom of the Spirit, and the doctrine of Her, as a visible communion of believers united and organized through a hierarchy, are internally united. In the consciousness of St. Ignatius, the Church immediately has a visible and invisible unity, carnal and spiritual, ένωσις σαρκική καί πνευματική , the union of the Divine and the human. In the use of St. Ignatius σάρξ and πνεύμαequally express the opposition of the visible and the invisible, and the opposition of the created and the Divine. And just as Christ himself is both flesh and spirit, visible and invisible, man and God , “God appeared in the flesh,” έν σαρκί γινόμενος Θεός ( Eph. VII ), so the Church is together flesh and spirit. The Church was founded by Christ, who suffered and was resurrected, and all those who believe in Him are, as it were, brought together by the flesh and spirit to the Cross of the Lord, and are confirmed in one love by the blood of Christ (see I.) Unity with Christ is the foundation, pledge, and path of mutual unity of believers in Christ. Christ is the only teacher (Magn. IX), the supreme Shepherd and Bishop, and the Bishop of bishops (Smyrn. VII. Ephesus III . Pol. Above. Rome. IX) The Supreme Bishop, the Mystery of the Councils of God, the door through which the forefathers, prophets, apostles, and the whole Church enter and ascend to the Father (Philad. IX), and in Christ the Father identifies us all as members of His Son to the extent of the fulfillment and fulfillment of our unanimity and love ( Eph. IV ). And the whole Church is embraced by the thought of God, for Christ is the thought of the Father ( Eph. III ). The church is a single body, a single temple of the Father, in which believers are stones ( Eph. IX ), a choir of love ( Rom. II , Eph. IV ). And all believing companions to each other, and the path is Christ, are the god-bearers and temple-bearers, crusaders, holy-bearers, adorned with the commandments of Christ, ascending the path of love ( Ephesians IX ). And because the Church is the Catholic Church,έκκλησία καθολική . This expression is found by St. Ignatius for the first time, but hardly belongs to him personally. “Where Christ Jesus is, there is the collegiate Church” (Smyr. VIII). Several times this name we find in the ancient martyrdom of St. Polycarpus, representing the modern event, the message of the Church of Smyrna about the blessed death of its primate to the Church of Philomelius, in Phrygia (c. 155–157). St. Polycarpus is here called the "bishop of the catholic Church in Smyrna" (XVI). Before his capture and before death, he prayed for the entire catholic Church, spread throughout the earth (VIII). And by his death, in the expression of the descriptor of martyrdom, he glorified Christ, Shepherd of all, throughout the entire universe of the catholic Church (XIX). Καθοληκός from καθ όλονor καθ όλου in terms of its ontological composition literally means holistic, whole, complete, and opposite in meaning κατάμέρος - partial. /// ========== /// Catholic does not mean universal in ancient usage, as can be seen from the above quotes, καθοληκός and οίκουμενικός do not identify why these designations are put together. More precisely and most faithfully, and not at all by chance, the Greek καθοληκός is translated into the Cyrillic-Methodius Slavic translation: conciliar - not from the cathedral (in Greek σύνοδός ), but from compilation , integrity, wholeness. Καθοληκή έκκλησία- this means assembled, “in collectedness and unity, existing,” integral, total Church. This is not an external, quantitative, or geographical characteristic, but a definition of the very inner being or nature of the Church. In part, this meaning is expressed in the opposition of the “catholic Church as true, that is, preserving the complete, inviolable truth ”, to the Churches“ heretical, plural, unstable and arbitrarily fragmenting the apostolic tradition of holistic truth ”(compare with Clement Alex. Strom. VII. 17). Subsequently, St. Cyril of Jerusalem explained the name “Catholic Church” as follows: “It is spread throughout the universe, it teaches the tenets of salvation completely and without omission, διδάσκειν καθοληκώς καί άυελλειστως . She fully heals all infirmities and sins,καθοληκώς ιατρεύειν “(Cathech. VIII. 23). Wed and St. Augustine op. 83.7: non ex totius orbis communione, sed ex observatione praeceptorum omnium divinorum atque omnium sacramentorum quod totum veraciter tenet. The word καθολικός has the same meaning in the expression: καθολική έπιστολή ή καθολική άνάστασις (Inst. Dial. 82), καθολική σωτηρία (Clem. Alex. Praed. 2.6) and a friend. This is determined by the etymology of the word, and its former fate in the Greek philosophical language, starting with Socrates, - always in the opposite of καθαμέρος. From living speech, this name was adopted in the theological language and entered the creed. For St. Ignatius it is precisely this meaning that is absolutely clear: where the Lord is, there is the Church, and where the Church is, there is the Lord, for the Church is a living and one, whole and whole body of Christ, and Christ for believers is an “inseparable life” ( Ephesians III) The unified, spiritual, catholic nature of the Church is revealed in each individual local Church, which is a certain small image of the whole Church and is catholic itself. This is already reflected in the appeals of St. Ignatius to individual Churches in the inscriptions of his epistles: Eph .: to the Church, blessed from the fullness of the majesty of God the Father, predetermined before the age of eternal glory and inseparable unity, chosen through true passion (Christ) ... Rome. : Gracious by the majesty of the Supreme Father and His only Son Jesus Christ, beloved and enlightened by the will of all who called to being, by the love of Jesus Christ our God ... St. Ignatius speaks of each individual Church as the whole Church, as Catholic Coy Church. Saint Ignatius speaks of each individual Church as a certain fullness. Separate Churches are not divided, not isolated from each other, - they are interconnected by a union of unchanging faith and love, and this love is also manifested in external mutual cares and attention. But this love is determined by a living consciousness and the contemplation of a higher unity in Christ, a single Shepherd and High Priest, abiding everywhere and everywhere, without a single earthly substitute. The image of Christ in every church is the local bishop. It should be noted that St. Ignatius does not stop at revealing the concept of apostolic succession, although, for example, to the Ephesians, as “Paul’s cotaines,” he recalls this privileged husband ( The image of Christ in every church is the local bishop. It should be noted that St. Ignatius does not stop at revealing the concept of apostolic succession, although, for example, to the Ephesians, as “Paul’s cotaines,” he recalls this privileged husband ( The image of Christ in every church is the local bishop. It should be noted that St. Ignatius does not stop at revealing the concept of apostolic succession, although, for example, to the Ephesians, as “Paul’s cotaines,” he recalls this privileged husband (Eph. XII ). And the Romans of Peter and Paul ( Rom. IV ). He stresses not on the apostolic succession, but on that fullness and wholeness of spiritual life, which has its foundation and support in a living unity with Christ himself and which is most fully revealed in the most holy Eucharistic sacrament, for the one flesh of Christ, the one cup that unites us in his blood, there is one altar (Philad. IV). And this unity of the whole Church is displayed and should be manifested in every church community. For St. Ignatius, the unity of the Church has primarily a mystical and dogmatic, and therefore already canonical meaning.