συνοδικός
April 2 / March 20
2018 (7526)
HOLY WEEK: Great Monday • Μεγάλη Δευτέρα. The Bridegroom
On this day the Church commemorates the withering of the fruitless fig tree (Matthew 21:18-22), a symbol of judgement that will befall those who do not bring forth the fruits of repentance. The hymns on this day also recall Joseph, the son of Jacob, whose innocent suffering at the hand of his brethren (Genesis 37), and false accusation (Genesis 39-40) are a type (foreshadowing) of the Passion of Christ.
• Holy Martyress PHOTINA (also Photeine, Photini, Photine, Fotina, Fatima or Svetlana) 佛提尼 the Samaritan woman; and her sisters MM ANATOLA (also Anatoli, Anatolia or Anatole), PHOTA (also Photo), PHOTIS (also Photida, Photides or Photes), PARASCEVA (also Paraskeve, Paraskeva, Parasceve or Parascevi), CYRIACA (also Kyriaki or Kyriake) and DOMNINA; and her sons MM PHOTINUS (also Victor) a Soldier, and JOSEPH (also Josiah or Joses); together with MM SEBASTIAN (also Sebastianos) the Duke and ANATOLIUS the Army Officer; under Nero (66) at Rome
佛提尼是撒玛利亚的一名妇人，她有幸在徐加的雅各井同主耶稣进行了对话（约安福音／约／若4：4－31）。她信奉了主耶稣后，同自己的两个儿子维克多和约西亚，以及她的五个姐妹安娜托利亚、弗塔、弗蒂达、帕拉斯基娃和西里亚卡一同前往非洲的迦太基传道。他们全部遭到逮捕，并被带到罗马，当时正是暴君尼禄在位期间，他们被打入了监狱。出于上帝的天意，尼禄的女儿多姆尼娜同佛提尼接触，并且被皈依了基督。此后，所有的人都为基督的缘故而殉道。佛提尼起初在徐加的井边得到了真光的启示，如今又被投入到井中，她为主耶稣殉道，得以进入到他的国度。
• Martyr AKYLA the Eparch, and Martyr RODIAN (303) by the sword
Ὁ Ἅγιος Ἀκύλας ὁ Μάρτυρας ὁ Ἔπαρχος
Ὁ Ἅγιος Ροδιανὸς ὁ Μάρτυρας
• 7 VMM of Amisus (also Amisos) (present day Samsun, Turkey): ALEXANDRA (also Alexandria) 亚历山德拉, CLAUDIA (also Klaudia, Claudette or Claudine) 克劳迪亚, EUPHRASIA (also Evphrasia) 艾弗福拉西亚, MATRONA 玛特若纳, JULIANA (also Juliane) 犹利亚纳, EUPHEMIA (also Evphemia) 艾弗斐弥亚 and THEODOSIA (also Theodora) 德奥多西亚 (310)
Οἱ Ἁγίες Ἀλεξανδρία, Εὐφημία, Εὐφρασία, Ἰουλιανή, Θεοδοσία, Κλαυδία καὶ Ματρώνη οἱ Μάρτυρες ἐν Ἀμινσῷ
Alexandra, Caldia, Euphrasia, Matrona, Juliana, Euphemia, Theodosia, Derphuta, and a sister of Derphuta were all Christian women of Amisus, Paphlagonia, burned to death under Diocletian. Under interrogation they confessed their faith and were subjected to cruel tortures for this. The malefactors scourged and beat them with rods, and cut off their breasts. After this, they were suspended and torn with sharp hooks. Finally, the holy virgins were burned alive in a red-hot oven.
• The Holy Fathers Hosiosmartyrs JOHN 约翰, SERGIUS 塞尔吉, PATRICK 帕特里克 and a group of 20 monks of the laura from the monastic brotherhood of Saint Sabas the Sanctified near Jerusalem (796) killed in one of the anti-Christian Arab raids. Many more were wounded, and a few escaped
Οἱ Ἅγιοι Ἀββάδες Μαῦροι οἱ ἐν τῇ μονῇ Ἁγίου Σάββα ἀναιρεθέντες
耶路撒冷附近的圣萨瓦修道院至今仍然存在，塞尔维亚的圣萨瓦亲自拜访了这座修道院，同时，也得到了塞尔维亚的好几位君王在财政上的支持。虽然曾经遭遇阿拉伯人的多次野蛮践踏，但是出于上帝的天意，这座修道院总是被重建，保存至今。君士坦丁大帝和皇后艾莱尼在位期间，这座修道院又遭到了阿拉伯人的攻击。但是修道院的修士们并不打算逃离修道院，他们同修道院院长进行了协商，说：“我们为了追求基督的爱才逃离这世界来到这荒凉之地的，如果我们因为害怕人而逃离这里真是太羞耻了。如果我们在这里被杀，那么就让我们在这里被杀好了，因为我们正是出于对主的爱才来这里的。”于是他们决定等待着阿拉伯军队的到来，就如同羊羔面对恶狼一样。有的修士死在弓箭之下，有的则被封在萨瓦修道院的洞穴里，并在洞口中放火，他们由此窒息而死。这样，为了基督的爱，很多人殉道，得以进入基督的王国。这些人殉道的时间是公元796年复活节即将来临之际，也是君士坦丁大帝和艾莱尼皇后执政，以及伊利亚担任耶路撒冷牧首的时期。而后，恶人的报应马上就来了，在这些袭击者返回他们的营地时，他们自己互相残杀起来，没有一人生存。这事发生在公元796年。
These holy monks were serving God in a holy manner in the laura of Saint Sabbas when the Arabs attacked them hoping for rich booty in 796. Finding nothing in the laura, they turned their rage against the monks, beheading some, cutting others to pieces, piercing them with their spears, scattering their entrails, and killing them by other different tortures. The barbarians that plundered the monastery were punished by God. They fell victim to a sudden illness, in which they perished all every one, and their bodies became the spoil of wild beasts.
It should be noted that the slaughter of the Holy Fathers of Saint Savvas Lavra commemorated on May 16 are different from the above-mentioned Holy Fathers, having suffered in the 7th century, during the reign of Heraclius (610-641) in the year 614.
• 7 Martyrs: PAUL, CYRIL, EUGENE & Companions suffered in Syria
• Hieroconfessor Bishop NIKODIM (Nikola Milaš) (1845-1915) a Serbian Orthodox Church bishop in Dalmatia (nowaday Croatia)
He was a writer and perhaps the greatest Serbian expert on church law and the Slavic world. As a canon lawyer in Dalmatia, he defended the Serbian Orthodox Church against the State. He was a polyglot, fluent in German, Italian, Latin, Russian, Greek, and Old Slavonic, and an author of numerous books.
• New Hieromartyr VLADIMIR Piskanov, presbiter, priest (1872-1918) day of death, murdered by the Red Guards in selo Pavlovka of Khvalynsk, Simbirsk
• New Hieromartyr BASIL 瓦西里 Sokolov, protodeacon (1879-1938) day of death
• New Hieromartyr Priest NICHOLAS 尼科拉 Holz, of Novosiolki (1944) Chelm and Podlasie, Poland
該隱與亞伯，根據創世記說法，該隱與亞伯是亞當和夏娃所生下的兩個兒子。該隱是農民，他的弟弟亞伯為一個牧羊人。該隱是歷史上第一個人類，亞伯是第一個死去的人類。該隱犯下歷史上第一次殺人事件，他殺害他的兄弟亞伯。古代和現代的評論家通常假設該隱殺人動機是嫉妒和憤怒。聖經原文：「有一日，那人（亞當）和他妻子夏娃同房，夏娃就懷孕，生了該隱，便說：『耶和華使我得了一個男子。』又生了該隱的兄弟亞伯。亞伯是牧羊的；該隱是種地的。有一日，該隱拿地裡的出產為供物獻給耶和華；亞伯也將他羊群中頭生的和羊的脂油獻上。耶和華看中了亞伯和他的供物，只是看不中該隱和他的供物。該隱就大大的發怒，變了臉色。耶和華對該隱說：『你為什麼發怒呢？你為什麼變了臉色呢？你若行得好，豈不蒙悅納？你若行得不好，罪就伏在門前。他必戀慕你，你卻要制伏他。』該隱與他兄弟亞伯說話；二人正在田間。該隱起來打他兄弟亞伯，把他殺了。」（創世紀第四章）
• AEDHAN of Cluain-maelain, probably, Clonmellon, County of Westmeath
• Hosiosmartyr ANASTASIUS of Saint Sabas (797) the archimandrite (superior) of the laura (a cluster of hermitages) of Saint Sabas in Jerusalem. The laura was attacked by robbers and all its monks massacred with the archimandrite at their head. The Greeks keep their feast on the anniversary of their death
• 阿尔希尔 ARCHIL II the King of Georgia (744)
• ARCHIPPUS of Colossi (1st c.) considered the first bishop of Colossae. Saint Paul calls Archippus "my fellow- soldier" (Philem. 2) and admonished him, "Remember the service that the Lord wants you to do and try to carry it out" (Col. 4:17)
• AUSTREIGISELIS 奥斯特瑞吉塞利斯 bishop of Bourges (624)
• BENIGNUS of Flay (725) monk and Abbot of Fontenelle in France, he was exiled and went to Flay where the monks asked him to be their abbot. He later returned to Fontenelle
Abbot of the monastery of Fontenelle, Saint Benignus was exiled from the abbey and retired to Flay, where the monks asked him to be their abbot. After the victory of Charles Martel, he returned to Fontenelle, retaining the government of Flay, and died shortly thereafter.
• Monk BESSARION
• CATHCAN Bishop of Rath-derthaighe
• CLEMENT of the Paris Schools (826)
A monk of Saint Gall, Switzerland, possibly Notker Balbulus, reports that Irish Saint Clement came with Albinus to France and announced in the market that they had learning for sale at a time when classical learning was all but forgotten in the West. Their price: food and shelter ― and pupils. Upon hearing this, Blessed Emperor Charlemagne, who held "the Irish in special esteem" (according to Einhard), engaged their services. Albinus was sent to Pavia to head the monastery of Saint Augustine, while he established Clement in his Paris School. There Clement became one of the most famous scholars of the Carolingian court. He succeeded Blessed Alcuin as the head of the Paris Schools when the latter retired to the monastery at Tours. Among those influenced by him was the future emperor, Lothair, who was noted for his interest in the schools of Italy.
• Bishop CUTHBERT 库特伯特 of Lindisfarne (687)
Ὁ Ὅσιος Κουθβέρτος ἐκ Βρετανίας
He was a shepherd boy until he became a monk at Melrose in Scotland. After the Council of Whitby, he went to Lindisfarne where he became Abbot. In March 685, he was consecrated Bishop of Lindisfarne. After his repose his relics were found to be incorrupt and eventually they were taken to Durham. One of the most famous English saints, he is the called the Wonderworker of England. His relics are revered in Durham to this day.
• Martyr EMMANUEL by the sword
Ὁ Ἅγιος Ἐμμανουὴλ ὁ Μάρτυρας
• Suffering of St EUPHROSYNUS 艾弗福若西诺 of Blue-Jay Lake (Sinozersk) (1612) Valaam and Novgorod
Ὁ Ἅγιος Εὐφρόσυνος ὁ Ἱερομάρτυρας ἐκ Ρωσίας
GERMANUS (Herman)
• HADELOGA (also Adeloga, Adeloja or Hadelais) Nun, Fndr. of double monastery of Kitzingen (8th c.)
• Hermit HERBERT of Derwent Water, England (687) priest and friend of St Cuthbert, who lived as a hermit on the island named after him on Lake Derwentwater in England. The two saints were granted their prayer to repose on the same day
• ICONIUS Priest in Smyrna
• Empress IRMGARD of Tours and Erstein in Elsass in France (851)
Ermengarde of Tours (d. 20 March 851) was the daughter of Hugh of Tours, a member of the Etichonen family. In October 821 in Thionville, she married the Carolingian Emperor Lothair I of the Franks (795–855). Lothair and Ermengarde had eight children. In 849, two years before her death, she made a donation to the abbey Erstein in the Elsass, in which she is buried.
Her voice is as pure as gold and clear as the note of zither. Her skin is as roses mixed in snow. Her blonde hair circles her head like a chrysolith. Her eyes are lively, her white neck like milk, lillies, ivory. Her graceful hands are like the snow.
• Martyr LOLLIAN (Longinus, Lollion, Dollion) the Elder, fisted (302)
Ὁ Ἅγιος Λολλίων ὁ Μάρτυρας
• Martyr LUARSAB II the King of Georgia (1622)
Ὁ Ἅγιος Λουαρσάβος βασιλέας τῆς Γεωργίας
• MARIA of Perga
• Bishop MARTIN 玛尔提诺 of Braga in Iberia (580)
Born in Pannonia, he became a monk in Palestine, but later went to Galicia in Spain where he preached to the pagan Suevi. He was Bishop of Mondoñedo and then of Braga. He introduced monasticism throughout north-western Spain and Portugal. Several of his writings still exist.
• MAXIMUS
• Martyr MICHAEL 米迦勒 the Sabbaite, who suffered at Jerusalem (691)
• New Martyr MYRON 弥荣 the Taylor, of Mega Castro (Heraklion) in Crete (1793) suffered under the Turks for his refusal to accept Islam
Ὁ Ἅγιος Μύρων ὁ Νεομάρτυρας ἀπὸ τὸ Ἡράκλειο Κρήτης
• NICETAS 尼基塔 the Confessor, archbishop of Apollonias in Bithynia (813-820) Ὁ Ἅγιος Νικήτας ὁ Ὁμολογητής Ἐπίσκοπος Ἀπολλωνιάδος
Saint Nicetas the Confessor, Archbishop of Apollonias in Bithynia, was noted for his profound knowledge of Holy Scripture, and was a pious and kindly man. During the reign of the Iconoclast emperor Leo the Armenian (813-820), the saint championed the veneration of holy icons, and so was exiled and died in prison in Anatolia (now Turkey).
• REMIGIUS (783) a noble, he became Abbot of Münster near Colmar in France and in 776 Bishop of Strasbourg
Sometimes styled either a saint or a beatae, Remigius was a son of Duke Hugh of Alsace and a nephew of Saint Ottilien. He was educated at Münster Abbey near Colmar, and later was its abbot. In 776, Remigius was consecrated bishop of Strasburg. Pope Leo IX authorized his feast for the abbey of Münster.
• SEIMVLAS
• Hieromartyr TADROS Bishop of Edessa, at Jerusalem (691)
• TERTRICUS (572) son of St Gregory, Bishop of Langres in France, and uncle of St Gregory of Tours. He succeeded his father as Bishop of Langres in about 540
• Matyress THEODORA
• URBITIUS (420) Bishop of Metz in the east of France. He built a church in honour of St Felix of Nola which became the church of the monastery of St Clement
• Hermit WILLIAM of Peñacorada (1042) Monk of the Benedictine monastery of Satagún in León in Spain. In 988 he fled with the other monks from the Saracens and settled at Peñacorada, where he built the monastery of Santa Maria de los Valles, later named after him San Guillermo de Peñacorada
• WULFRAM (Wolfram, Wulfrannus) 邬尔弗拉穆 Bishop of Sens and Apostolic Missionary in Friseland (703) he worked to enlighten the Frisians, helped by monks from the monastery of Fontenelle. After many years among the Frisians, he returned to Fontenelle where he reposed. His relics are still in Abbeville in the north of France
GREAT MONDAY
• Curse on the Fruitless Fig Tree (Mat. 21:18-22; Mark 11:12-14)
ST MATTHEW 宗徒瑪特斐述 21:18 Now in the morning, as He returned to the city, He was hungry. 詰朝復歸城時、主饑、 19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, «Let no fruit grow on you ever again.» Immediately the fig tree withered away. 道旁見無花果樹、就之、無所得、惟葉而已、謂樹曰、爾後永不結果、樹卽枯、 20 And when the disciples saw it, they marveled, saying, «How did the fig tree wither away so soon?» 宗徒見而奇曰、無花果樹枯何速、 21 So Jesus answered and said to them, «Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, «Be removed and be cast into the sea,́ it will be done. 主曰、誠告爾、爾有信、毫不疑、不獨於此樹能行、卽命此山、移去投海、亦必成、 22 And whatever things you ask in prayer, believing, you will receive.» 且秉信祈禱、無論何求必得、
ST MARK 宗徒瑪爾克述 11:12 Now the next day, when they had come out from Bethany, He was hungry. 次日去微發尼亞時、主饑、 13 And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs. 遙見無花果樹、葉甚密、往就尋實、惟見葉、蓋果期未至、 14 In response Jesus said to it, «Let no one eat fruit from you ever again.» And His disciples heard it. 主謂樹曰、今後無人食爾實、門徒亦聞之、
Two Evangelists, Saints Matthew and Mark, relate that after the Lord’s triumphant entry into Jerusalem, He spent the night with His disciples in Bethany, In the morning of the next day, while walking back to Jerusalem, the Lord noticed a fig tree. While wishing to partake of its fruit, He couldn’t find any on it although it was covered with leaves, and said: “Let no fruit grow on you ever again” — “Immediately the fig tree withered away,” which amazed the disciples. The Evangelists speak that the Lord “was hungry” and that’s why He was looking for the fruit. This is not surprising, because of the Lord Jesus Christ’s human nature, He was subject to all human weaknesses, and was like us in all respects, except sin. After all, He wasn’t only God, but God-Man. Characteristically, He never used His Divine almighty powers to satisfy His human needs, but resorted to normal human means, rejecting once and for all the devil’s temptation to turn stones into bread. With this, Saint Mark notes that the fig tree didn’t have any fruit because it wasn’t the right time.
Then why did the gig tree was subjected to a curse? — Because it was deceiving and deluding through its appearance. Usually, leaves appear on a fig tree after it had given fruit. However, through its lush greenery, this tree promised fruit to the passerby when in fact it had nothing but leaves. The Church teaches that the fig tree was a symbol of the representatives and leaders of the Jewish Old Testament Church — high priests, Scribes and Pharisees, who wore a facade as fulfillers of God’s Laws, but in reality bore no fruit. As punishment for their hypocrisy, the Lord doomed them to wither, and as we will see later, predicted that “the Kingdom of God will be taken from you and given to a nation bearing the fruits of it” (Mat. 21:43).
• Greeks Desire to See Jesus Christ (John 12:20-50)
ST JOHN 宗徒伊望述 12:20 Now there were certain Greeks among those who came up to worship at the feast. 來賀瞻禮中、有耶勒利尼數人、 21 Then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, «Sir, we wish to see Jesus.» 就肥利普、卽係戛利列亞省、微福薩伊達人、求之曰、我儕欲見伊伊穌斯、 22 Philip came and told Andrew, and in turn Andrew and Philip told Jesus. 肥利普往告昂德雷爾、嗣昂德雷爾與肥利普、轉告伊伊穌斯、 23 But Jesus answered them, saying, «The hour has come that the Son of Man should be glorified. 主曰、人子榮時至矣、 24 Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 誠告爾、粒麥遺地未死、仍一粒、旣死則結實繁、 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 愛惜其生命者、反失之、厭其生命於此世者、保之於常生、 26 If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor. 役於我者宜從我、我所在我役亦在、役於我者、父必以為貴、 27 «Now My soul is troubled, and what shall I say? «Father, save Me from this houŕ? But for this purpose I came to this hour. 今我心忡忡何可言、父乎、其求我免斯時、然我至特為此時、 28 Father, glorify Your name.» Then a voice came from heaven, saying, «I have both glorified it and will glorify it again.» 父乎、願顯榮爾名、忽自天發聲云、我已榮之、必再榮之、 29 Therefore the people who stood by and heard it said that it had thundered. Others said, «An angel has spoken to Him.» 旁立衆聞之曰、此雷聲、又有曰、係天神與之言、 30 Jesus answered and said, «This voice did not come because of Me, but for your sake. 伊伊穌斯曰、此聲非為我、乃為世衆、 31 Now is the judgment of this world; now the ruler of this world will be cast out. 今此世見審、今此世王見逐、 32 And I, if I am lifted up from the earth, will draw all peoples to Myself.» 迨我見舉離地、攏萬物悉就我、 33 This He said, signifying by what death He would die. 主言此、使人測其將死狀、 34 The people answered Him, «We have heard from the law that the Christ remains forever; and how can You say, «The Son of Man must be lifted uṕ? Who is this Son of Man?» 衆曰、我聞法律云、合利爾斯托斯永存、爾何云人子將見舉、此人子為誰、 35 Then Jesus said to them, «A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. 主曰、光偕爾尚有暫時、乘有光宜行、為暗不籠罩爾、蓋冥行者、不識途嚮、 36 While you have the light, believe in the light, that you may become sons of light.» These things Jesus spoke, and departed, and was hidden from them. 乘光偕爾、宜及時信光、冀為光子、主言竟、離衆而隱、 37 But although He had done so many signs before them, they did not believe in Him, 雖行異事於衆前、若此之多、人猶不信、 38 that the word of Isaiah the prophet might be fulfilled, which he spoke: «Lord, who has believed our report? And to whom has the arm of the LORD been revealed?» 致應先知伊薩伊亞云、主我所傳、孰聞而信、主筋力孰顯覺、 39 Therefore they could not believe, because Isaiah said again: 是故彼衆不及信、誠如伊薩伊亞復云、 40 «He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them.» 彼衆目自瞽、心自頑、惟恐目明心悟遷改而我醫之、 41 These things Isaiah said when he saw His glory and spoke of Him. 此言係伊薩伊亞於見主榮時、而稱述之、 42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 然有司中多信之、而畏發利爾些乙、恐見逐於教會、故不敢顯承、 43 for they loved the praise of men more than the praise of God. 因其喜人榮光、過於天主榮光、 44 Then Jesus cried out and said, «He who believes in Me, believes not in Me but in Him who sent Me. 伊伊穌斯揚聲曰、信我者非信我、乃信遣我者、 45 And he who sees Me sees Him who sent Me. 見我者、卽見遣我者、 46 I have come as a light into the world, that whoever believes in Me should not abide in darkness. 我乃光臨世、使信我者、不復居暗、 47 And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. 聞我言而不信者、我不之判、因我至、非判世乃救世、 48 He who rejects Me, and does not receive My words, has that which judges him--the word that I have spoken will judge him in the last day. 凡背我、及不納我言、自有判之者、卽我傳之言、末日判之、 49 For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak. 凡背我、及不納我言、自有判之者、卽我傳之言、末日判之、 50 And I know that His command is everlasting life. Therefore, whatever I speak, just as the Father has told Me, so I speak.» 我知其命卽常生、故我言皆遵父命而言、
After the Lord’s triumphant entry into Jerusalem, which apparently was on the following day, some Hellenes approached Apostle Philip and asked him: “Sir, we wish to see Jesus.” Hellenes — in reality meant Greeks, but in Judea, all heathens bore that name. Evidently, these were so-called “proselytes,” i.e. heathens that have converted to the Jewish faith. Philip passed on the request to Andrew. Philip and Andrew were the only Lord’s disciples that bore Greek names. There were quite a few Greeks living in Decapolis, and as Philip was born in Galilean Bethsaida, it is quite possible that the Greeks turned specifically to him, because they knew him. Their request with “sir” shows that they regarded the disciple of the very famous Teacher with unusual respect. Their words: “We wish to see Jesus” is not an indication of idle curiosity, because everybody could see Him as He was walking around the temple courtyard, teaching. Evidently, these Hellenes sought to get closer to the Lord, they wanted to speak with Him. Bishop Michael construes that, knowing the Scribes’ and Pharisees’ hatred toward the Lord, they wanted to propose that He visit their land with sermon, (just like king Avgar did, according to tradition). In any case, these words expressed the heathens’ desire to join Christ’s Kingdom that was being revealed. This was the forerunner of calls to Christ by the whole heathen world — as a result of His cruciferous sufferings and redeeming sacrifice for the sins of all mankind. That’s why the request by the Hellenes, forced Christ to immerse His thoughts in the forthcoming sufferings and the profound meaning of His Cross. This explains why such an inspired narrative flowed from His lips, and which is brought to us by Evangelist John only.
“The hour has come that the Son of Man should be glorified.” What is that hour? In relation to Himself — it is the hour of His sufferings on the cross, death and resurrection; in relation to the prince of the world, the hour of his banishment; in relation to mankind, the hour of their invitation to Christ — raised on the cross. The Lord calls Himself here “Son of Man,” indicating that He will have to bear suffering and death as a man, in order to enter into His glory as God-Man and through this, attract the whole human race toward Him. Just as in visible nature, death isn’t always the cause of destruction, but on the contrary, is the beginning of life. Just as a grain of wheat must die in the ground so as to multiply, so is the Lord’s death become the beginning of a new life, which will multiply the followers of His Kingdom on earth. Likewise, the Lord’s followers shouldn’t be afraid of death (“loves his life”) but should sacrifice their earthly lives in order to obtain an eternal one. However, the Lord’s human nature is agitated at the thought of the imminent dreadful sufferings: “Now My soul is troubled.” This was the beginning of the struggle between the human and Divine natures of Christ, which later attained its utmost tension in the garden of Gethsemane. The physical nature impels to pray: “Father, save Me from this hour,” but the Divine nature immediately conquers this confusion, compelling to pray: “Father, glorify Your name,” i.e. “Let the purpose for My coming to earth, be fulfilled.”
In response, God the Father Himself strengthened His Beloved Son for His imminent sufferings, by thundering from the heavens: “I have both glorified it and will glorify it again,” i.e. “I have already glorified through many works, signs and miracles, and will again glorify through the imminent cruciferous sufferings, death and resurrection.” The effect of the heavenly voice was not the same on all the listeners, which is explained by their different spiritual state. Those that didn’t believe in Christ, were saying that it was just thunder, while others, that it was the voice of an Angel speaking to Him. In responding to this erroneous reasoning, the Lord explains that the voice was “for your sake,” i.e. so that they may believe in Him and be sensible during His last hours on earth, because the hour of judgment of “the ruler of this world” (devil) is approaching and his banishment from the human soul. “Ruler of this world” — devil, is referred to in many parts of the Word of God as having mastery over all non-believers and those hostile to Christ. “And I, if I am lifted up from the earth, will draw all peoples to Myself” i.e. the Lord’s crucifixion and subsequent ascension into Heaven will lead to the conversion to Christ of the whole human race. The people understood that “lifted up from the earth” meant that the Lord perceived His death, and therefore expressed their bewilderment as to who would rule on earth, as their understanding of the Messiah was that of an earthly ruler, who would reign on earth forever. In response, the Lord exhorted them that while He is still among them, to utilize their time by believing in Him — the Light to the whole world. Then in leaving them, He apparently went to the Mount of Olives or Bethany, where He spent the night — teaching in the temple during the day.
Further on, the Evangelist reflects with sadness on the reasons for the Jews’ disbelief in the Lord, pointing to the fact that it was foretold by the Prophet Isaiah (53:1 and 6:9-10), as the chosen peoples’ hardness of heart. The cause for hostility toward the Lord, is also their preference for human acclaim to God’s glory. In conclusion, Saint John cites the Lord’s last admonitory words, uttered to the Jews in the temple, that He came to save the world and His Word will judge people on the final day, because this Word is non other than commandments to mankind from the Heavenly Father Himself.
In the Name of the Father, and of the Son, and of the Holy Spirit.
O God, be merciful to me, a sinner.
愿上帝怜恤我罪人
O Lord Jesus Christ, Son of God,
for the sake of the prayers
of Thy most pure Mother,
our holy and God-bearing fathers and all the saints, have mercy on us.
Amen.
•
•
•
Blessed be God.
Комментариев нет:
Отправить комментарий