Moscow Sretensky Theological Seminary. When did your consecrations take place?
And in the Cathedral of New Martyrs and Confessors of the Russian Church
Upon reaching the age of majority in the year, Stepan was enlisted as a novice in the desert.
In March of the year he was ordained a deacon at the Church of the Great Martyr Nikita in the village of Arkino, Komarichsky District. On March 23, he was ordained a priest by Bp. Bryansk Matthias (Khramtsev) to the Annunciation Church in the village of Krapivna, Navlinsky District, Bryansk District.
On June 2, he was transferred to the temple of Macarius the Great in the village of Kholmetsky farm of the Brasovsky district.
Father Stefan's niece, Pelageya Yegorovna Mitina, writes about him:
“By nature, he was very strict. We, the children, all loved him very much, respected and feared him. He never scolded children. We could climb on the stove, play, make noise, we rang the bells, we had our own small bells, we sang spiritual chants, and he did not interfere with us in this. Father Stefan always wore a cassock. He also had his own farm. He went to mow grass for livestock, chopped wood. He had no servants and did all the work himself. He knew how to saw, plan, make spoons ...
In my grandfather's house in Trostnaya, it was not customary to say unnecessary words. Grandpa himself was also very strict. I was alone with my mother. And the deceased third brother had six children, and their grandfather took them all into upbringing. There were seven of us in all. At the table in Trostnaya we sat without any noise. Grandfather used to sit down at the table, and as soon as he coughed, and we already knew that there should be complete silence ... By nature, he was very restrained and laconic ... he knew musical notation well, shifted church hymns to music ... "
Father Stefan lived at first not very poorly, the food was the most ordinary, rural, porridge, potatoes, milk, eggs, lard. After collectivization, they took away a cow, began to live poorer, and during the persecution they lived on alms alone. But at all times, mother fed all the beggars, Father Stefan said not to refuse anyone.
Father Stefan, if they came to him to take communion or consecrate the sick, did not refuse anyone, even when the persecution began. Once he was invited to Brasovo for a conversation, then he came late in the evening to Trostnaya, because it was closer to him to go than to Kholmetsky Khutor. Father Stefan was then kept in Brasovo all day, and it was a long way for him to go home, and he went to his father. We children are already in bed. Father Stefan came all wet ... Grandfather kindled an iron stove, it was already cold. It was raining with snow, it was October outside the window. They began to dry the father's clothes and shoes. The fact that we, children, could hear lying down what Father Stefan told his grandfather, how he was offered to renounce his faith. “You are a peasant son,” they told him, “we will offer you any job, we need educated people.” And he answered them: "I can not do this." He was asked: “You served in the tsarist army, were you offered to stay there?” He replied, “This is not my calling. I returned to the monastery." He was asked: “Do you know what will happen to you in the future, and do you agree with this?” Then he said: “Yes, I will carry my Cross to the end.”
Father Stefan's family lived in the parish lodge. There was no farm, they kept only a cow, but because of it they imposed an unbearable tax on the delivery of milk, and after a while the cow was taken away.
In November of the year, it became known that from the church where Fr. Stefan, they're going to take down the bells. He was summoned to the board of the collective farm, where they announced the government's decision to remove the bells from the temples. They offered to give a signature on responsibility for possible disturbances in the church parish. Father Stefan replied that it would be better for him to be arrested than to call on the parishioners to remove the bells by order of the authorities. When asked to give the keys to the temple, he said that the keys were not with him, but with the chairman of the revision commission, who soon came to the temple, but refused to give the keys. Then the authorities broke the lock in the temple and took out the bells.
There was a drought in the year, the parishioners more than once asked Father Stefan to pray for rain. Then they asked to perform a prayer service in the fields. According to an old local custom, honored in the district since the construction of the temple in the village of Kholmetsky Khutor, in the summer a religious procession was performed with Tikhvin icon Mother of God for deliverance from natural disasters, loss of livestock and crop failure, with the obligatory going to the homes of parishioners. Father Stefan suggested that the chairman of the church council of the temple go to the village council and obtain permission to hold a prayer service. The chairman of the village council at first agreed, but the next day he canceled his order, and the prayer service could not be held.
On August 2b, the priest Stefan was arrested on charges of anti-Soviet agitation and imprisoned in the city of Bryansk. After three months of interrogation, the accused father Stefan Grachev was released due to lack of evidence of the charges. According to the recollections of his niece, Pelagia Yegorovna, in prison the priest was forced to renounce his faith, but he replied that he would carry his Cross to the end. His relatives offered him to leave the parish and go to his brother Yegor in Bryansk, but Father Stefan refused.
On the night of September 5, he was arrested on charges of counter-revolutionary activities and placed in a Bryansk prison. He pleaded not guilty.
According to the recollections of relatives, the NKVD officers took absolutely everything from the house, leaving the family without a livelihood. The family of Father Stefan was evicted from the church gatehouse, and the temple was closed completely. Shelter for the relatives of the priest on the Kholmetsky farm was given by one military man, who was transferred to serve in Belarus. The Grachev family lived in this house until the summer of 1943.
In 1999, a theological school was opened in the Moscow Sretensky Monastery - the Sretensky Higher Orthodox School, which was later transformed into a theological seminary. Teachers and students of the SDS tell about the choice of a life path and about the years spent within the walls of the seminary.- Father Stefan, where did you study?
After graduating from school, I first trained as a pharmacist. Then he entered Kiev University, received a degree in chemistry. I loved chemistry very much, but the Lord judged differently. While still studying at the university, I met people who aroused in me an interest in philosophy, in art, and I began to search for the truth. At the same time, he got acquainted with serious books, such as, for example, "The Light of Never Evening" by Father Sergius Bulgakov and others. I realized: I need not just science, it is more important for me to find the meaning of life, to get to the bottom of the truth. And I started going to the temple. But I didn't have the gospel. Fathers gave it to me, and I copied it by hand.
- Father, when did you decide to study at the seminary?
Over time, I made believing friends, we discussed religious topics together. I still remember that we then perceived the Church as beautiful flower, which all those passing by try to grab, break. And we wanted to protect the Church and work for its good. So, the mature decision to study at the seminary in order to get a theological education and take the priesthood, I made in my student years.
- Father Stefan, what do you remember about the years of study at the theological school?
When I was studying, all the students were inspired: someone constantly learned notes, someone led theological disputes. We read the Bible together in the evenings, went to Father Cyril (Pavlov), the Lavra confessor, to listen to the reading of the rule and the Gospel. Be sure to go in the morning to Saint Sergius. Such was the enthusiasm, because the majority of the students who entered the seminary were already adults. They made their decision, they were ready for all the difficulties of the ministry, for many trials. They prepared their souls for temptation. It was a difficult time, everyone voluntarily or involuntarily thought: “Lord, with whom will I serve, who will support me? ..”. And therefore they were looking for a life partner who would become the right hand. Everyone wanted the wife to lead not only the house, but also help in the parish. And most importantly, she could share the labors and sorrows of her husband.
- How did you meet your mother?
I, like my comrades, understood that my mother would be my first assistant in the parish. My future wife sang in the church choir.
- What can you advise seminarians about choosing a future wife?
A very difficult question. Now, after all, there are many girls who are not churched and unbelievers. And if feelings arise, then the seminarian can bring his chosen one to God, if, of course, she herself shows love and obedience. But, unfortunately, there are times when a bride, being non-church, shows the appearance of churchness in order to achieve her goal - to get married. And in the future, she will not be a reliable assistant to the priest, she will not be able to give the children an Orthodox upbringing. In other words, the future clergyman must still marry a believing and church-going girl. Spouses should mutually enrich each other and follow the same path. And here you can not rely on chance: it is very fraught. Father Kirill told the students in confession: “Guys, do not forget that there is fire and gunpowder. Here you are fire. If you bring it to the gunpowder, it will ignite. Therefore, be careful in your relations with the female sex.
- Father Stefan, who taught you at the Moscow theological schools?
We had many prominent teachers, representatives of the old school. Father Alexander Vetelev is a very interesting teacher. He had live communication with students. He taught homiletics and liked to interest the audience with questions. Very big influence a teacher of dogmatic theology, monk Vasily (in the world, Dmitry Savichev) turned on me. This is a real professor. And his teaching style is academic. For about twenty minutes we always repeated the material covered, and then he began new theme. He read quotations and explained them very subtly and precisely. Professor Aleksei Ilyich Osipov is a very enthusiastic teacher who knows Orthodoxy in depth. I especially remember how he correlated philosophy with the patristic understanding of St. Ignatius (Bryanchaninov).
- And who were your classmates?
I will name Father Herman (Chistyakov), Archimandrite Dionysius (Shishigin).
- When did your ordinations take place?
Seminary, 2nd year. It was 1975. On the Transfiguration, I was ordained a deacon, and on November 30 - a priest by the rector of the seminary, then Archbishop Vladimir (Sabodan).
- Father, did you immediately start serving in the parish or were you left in the Lavra?
I was given the obedience of a guide in the church-archaeological office of the MDA. He was also assistant inspector. And then I was offered to teach the Holy Scriptures of the New Testament in the 4th year at the seminary. I loved this subject very much and seriously studied the Epistles of the Apostle Paul.
How did your ministry in the parish begin?
First, I was assigned to the Church of Peter and Paul on Novobasmannaya. And we did a lot there. We managed to remove the institute from there, we restored the church from ruin. Then I was transferred to the temple of Panteleimon. Now I am the rector of the Church of the Nativity in Mitin.
- Father, how did you start cooperating with the Sretensky Theological Seminary?
Of course, I heard a lot about the Sretensky Monastery, and about its governor and rector of the Sretensky Theological Seminary, Archimandrite Tikhon (Shevkunov), as well as about a large Orthodox publishing house at the monastery. I learned about the seminary from my son Nikon, who began to sing in the monastery choir. Then Nikon was offered to lead the choir and teach. And then they invited me.
- Father, what subjects do you teach at Sretensky Seminary?
I `m teaching New Testament in the 4th year: the Epistles of the Apostle Paul and the Apocalypse. Something I was interested in when I was a seminarian myself.
And how, in your opinion, should the Holy Scriptures of the New Testament be taught? What should be done to better understand the material?
Of course, I try to make students understand the material better. This year we write one or two homeworks for each Message. In them, the seminarians, relying on the interpretations of Bishop Theophan the Recluse, present and illustrate the main themes. The epistles of the apostle Paul require thoughtful analysis. Yes, we must take their literal meaning, but we must also give a critical analysis: explain, interpret. It is necessary to show historical conditions, textological features, and so on.
- How do you conduct exams?
In exams, you need to tell what is left in the soul. After all, when students are preparing, they still experience, remember. During the exam, I ask concretizing questions that allow me to find out how the seminarian understands this or that passage from the Apostle Paul, what practical conclusions he can draw.
- Father Stefan, what should modern seminarians be taught?
I would say this: seminarians must learn to live Orthodoxally. So that their young forces are not wasted, but go to churching. In addition, students of theological schools simply need practical skills. And it's good that Sretensky seminarians have the opportunity to communicate with a wide audience, for example, in the Polytechnic Museum. I am sure that if a young person lives a true church life, then he will be able to understand and resolve the problems that inevitably arise in later life, including during pastoral ministry.
- What problems of seminary life can you point out?
It is now the trouble of all young people, and not just seminarians - the lack of interest in knowledge. No spark. It seems that both the Internet and books are available, but cooling is obvious. When we studied, books, textbooks were in short supply, and they were expensive. We studied a lot in libraries, read periodicals, for example, The Theological Bulletin. For each control work that we wrote, we spent a lot of time, and this enriched. And now the time is different ... But still, the students are very clean, direct, truthful. And it's so pleasing! They absorb knowledge like a sponge, because then they will serve, carry the word of God to the people.
- Father, say a few words about the graduates of the Sretensky theological school.
I remember our graduate, and now a teacher, Father Iriney (Pikovsky). I was very impressed with his seriousness. Deacon Alexander Slesarenko is graduating this year and personifies diligence. Deacon Anthony Novikov is a very attentive student.
Father Stefan, what can you say as parting words to the students on the occasion of the tenth anniversary of the Sretensky Theological Seminary?
I really want our pupils to adequately bear the title of student at the Sretensky Seminary. After all, the relics of St. Hilarion rest in the Sretensky Monastery; We are all inspired by his creations. Students must understand that the seminary has existed for ten years, and it is already known not only in Russia, but also abroad. Such popularity comes with great responsibility. And, finally, I repeat that seminarians need to remember: if their life is churched, if it is truly given to God and the Church, they will certainly be able to prove their case and defend their faith.
Stephen III the Great is one of the most prominent rulers of the Moldavian principality. He headed this state for 47 years, and today historians say about him: "He accepted a fragile clay country, and left a strong stone principality." He strengthened the central government, very successfully resisted the powerful enemy powers - the Ottoman Empire, Poland and Hungary. At the time when the biography of Stephen the Great was being written, the Moldavian Principality became a significant political force in Eastern Europe. His image is one of the most popular and beloved in Moldovan folklore and literature.
Stephen III the Great | Belgorod-Dnestrovsky
History has not preserved the specific birthday of the future great ruler, but it is known for sure that the biography of Stephen III the Great dates back to 1429. He was born in the village of Borzesti, today it is a town in the Romanian region of Bacau. Stefan, or as Stefan the Great is often written, was a descendant of a huge dynasty of rulers of the Moldavian principality, who had the common surname Mushaty, which means "beautiful". His father Bogdan II led the country until 1451. The mother of the future legendary ruler was Oltya Doamna.
Stephen III the Great | Comisarul Before Stephen ascended the throne, his uncle Peter III Aron sat there, who on the date indicated above won the principality from his brother. He cut off the head of Bogdan II, shedding brotherly blood. Like many of his predecessors, Peter Aron thought more about entertainment and fun, spent the treasury on his own interests, and eventually brought the country to such a beggarly state that even a meager tribute to Turkey for Moldova turned out to be an unbearable burden. Stephen III the Great gathered an army of six thousand people and attacked a relative whose army exceeded the squad of the attacking side. Nevertheless, on April 12, 1457, the nephew defeated his uncle, becoming a kind of Moldavian Hamlet. Peter fled to Poland, and the Assembly of the Moldavian Country proclaimed Stefan the new ruler.
Gospodar of Moldova
Having ascended the throne, Stefan took up the strengthening of the country. He limited the influence of the boyars on the economy and began to buy up their lands. It is important to note that with those who showed discontent, he acted harshly, once executing 40 feudal lords at the same time. It was under the new ruler that the Moldavian peasants received the status of “free”, although, first of all, Stephen III the Great did this not for their own sake, but for the sake of strengthening his army, since the serfs did not have the right to perform military service. He also built a number of new fortresses and strengthened the power of existing ones.
Thanks to changes in the economy, agriculture began to improve, crafts developed, and trade flourished. It is curious that in that era the Moldovan fleet, which previously did not have any of great importance, was constantly present even in the Mediterranean Sea, and the ships of Moldova reached Venice and Genoa.
Ruler of the Moldavian Principality from 1457 to 1504 | Moldovenii But even more successful was the foreign policy of Stephen III the Great. Actually, it was for the successful conduct of battles that he received this high-profile title. In 1465, the ruler recaptured the Kiliya and Belgorod fortresses, which today are located on the territory of the Odessa region. The Hungarian invaders were also defeated in the battle near the city of Bayi, which was a big surprise for the enemies of the Moldavian principality. And when, 10 years later, the Ottoman Empire decided to regain the lost lands and carried out a punitive campaign, the Ottomans were defeated at the Battle of Vaslui. By the way, in the village of Kobylnya, Soldanesti region, a giant oak tree still grows, where, according to legend, Stefan the Great rested.
Moldova MARE But the lack of support from European states forced Stephen to agree to pay tribute to the Turks. The fact is that in the last decade of the 15th century, Moldova waged war against Poland and Lithuania, and it was difficult for a small principality to split into two sides. In order to strengthen his position, Stephen III the Great even agreed to an alliance with Russia, which he had previously avoided. This peace agreement helped to improve relations with the Crimean Tatars and helped to defeat the Poles in the battle near the Kozminsky Forest.
Famous fresco: ruler with a church in his hands | Fresca, Icoane, Arta Monumentala Thanks to the skillful rule of Stefan, Moldova achieved economic prosperity, although it never stopped the endless wars. By the way, it was this ruler who came up with the idea of the Moldavian chronicle, known today as the “Anonymous Chronicle of Moldavia”. Also, under him, many Orthodox churches and cathedrals were built and local icon painting developed.
Personal life
Information about personal life Stephen the Great has come down to us in oral form, so there are some inconsistencies in various sources. Sometimes a certain Marushka is called the first wife of Stephen III the Great, although there is no data on their marriage and this woman should rather be considered a concubine. But it is known for sure that on July 5, 1463, he married Evdokia of Kyiv, granddaughter. The wife gave Stephen the Third three children: Alexander, Peter and Elena. Daughter Elena would later become the wife of Ivan the Young, son of Tsar Ivan III.
Stefan with his wife | Adevarul Four years after the wedding, Evdokia died. It is known that Stephen grieved very much, and he decided on a new marriage only five years later, which at that time was quite a long time, especially for royalty. But Evdokia of Kiev for Stephen III the Great remained the main woman in life. The rest of the wives occupied lesser importance in his heart. In 1472, the ruler married Maria Mangupskaya, who came from the imperial family of Palaiologos and the Bulgarian royal dynasty of Asans. This marriage was strategic: as a relative of the Turkish Khan, Maria contributed to the strengthening of the position of the Moldavian principality. In this marriage, Stephen's sons Bogdan and Ilya were born, the second of them died in early age.
Maria Voikitsa - the last wife of Stephen the Great | Adevarul The third wife of Stephen III the Great was Maria Voikitsa. She gave her husband the future successor Bogdan III Krivoy, who sat on the throne after her father, as well as her daughters Anna, who had gone to the monastery, and Maria Princess. The last wife had a great influence on Stefan, this was mainly manifested in the increased spread of Orthodoxy. It was during her reign that the ruler began to be depicted on icons, the famous portrait appeared, where Stefan the Third the Great holds a model of the church in his hands, symbolizing obedience to Jesus Christ.
Vlad III Tepes - Stefan's best friend and prototype of Count Dracula | Atheist website of Belarus It should be added that Stephen had another son, Peter IV Raresh, who led the country in 1527. Who was the mother of this child, history is silent, therefore, most often Peter is called illegitimate. It is noteworthy that best friend and the notorious Wallachian prince Vlad III Tepes, who is considered the prototype of the vampire Count Dracula from the novel of the same name by Bram Stoker, was a faithful ally of the legendary Moldavian ruler. Together they won the principality for Stephen from his uncle and subsequently fought shoulder to shoulder many times.
Death
The cause of Stephen the Great's death is not clear. He died on July 2, 1504 at the age of 75 in the Suceava fortress, where he had once been crowned. They buried the sovereign of Moldova in the Orthodox monastery Putna built by him, named after the river flowing nearby.
Priest Stefan Fe-do-ro-vich Gra-chev was born on December 30, 1886 in the village of Trost-naya Sev-sko th county of the Or-lov-sky gu-ber-nii (now the Ko-ma-rich-sky district of the Bryansk region) in a peasant family. Ro-di-te-do it Fe-dor Iva-no-vich and Eli-za-ve-ta Pro-ho-ditch-on Gra-che-did you-do-you-reh sy-no-vey and che-you-reh do-che-ray. Fedor Iva-no-vich from the age of 14 served in Al-ta-re, and then, until my death, someone served a temple in the name of St. -that Ar-khi-stra-ti-ga Mi-ha-i-la in the neighboring village of Bob-rick. Family would-la-bla-go-che-sti-howl, and all the same pro-vo-di-whether on God-serve-same-ni-yah in Bo-go-ro-dits-coy Plo-schan-sky Pu-sta-ni, five versts from home. Three of their children Gra-che-you from-yes-whether to re-pi-ta-nie in mo-on-sta-ri: daughter Ela-na would-la in-listen-no-tsey Bryan-sko -go Pet-ro-Pav-lov-sko-go de-vi-whose-go mo-na-sta-rya, daughter Pe-la-gia - in the Sev-sky Tro-its-com de-vi-whose mo -on-a-hundred-re, and son Stefan - in the Plo-schan-sky Desert. He went to the monastery at the age of de-sya-ti-years-old, rising-pi-you-wa-being in strictness and goodness at my on the styr-sky elders, helping the father in the village on all rural work-bo-tahs, and when you reach the co-ver-shen-no-le -tia in 1904 was enlisted in the brethren of mo-on-stay already by listening to no one. In 1914, he was called up to the army, took part in the battles near Vil-no and Grod-no. He received a junior officer rank, and for his services to Ro-dina and unparalleled courage, he was awarded two Ge- or-gi-ev-sky crosses. After de-mo-bi-li-za-tion from the army in 1918, he again stepped into his native mo-on-stir, and carried there listening right up to until the closure of the ob-te-whether in 1921. Since they don’t give other vows in the monasteries, after some time, Stefan Gra-chev nil-sya on Ana-sta-siya Ser-ge-evna Ki-ri-len-ko-howl, born from de-rev-ni Gav-ri-lo-va Gu-ta, someone-paradise ear -zhi-va-la in Pu-sta-no for cattle.
Since 1924, Stefan began to serve as a dog-crowbar. In March 1929, the Bishop of Bryansk and Sev-sky Mat-fe-em (Temple-tsev, † 1931) he was ru-ko-po-lo-wives in dia-ko -on to the temple We-li-ko-mu-che-no-ka Ni-ki-you se-la Ar-ki-no Ko-ma-rich-go-rai-o-na. March 23, 1930, yes, in the church in honor of the Resurrection of Christ in Bryansk, Vla-dy-ka Mat-fey ru-ko-po-lo-lived him to the rank of priest to the temple in honor of the Blessing of the Pre-holy Bo-go-ro-di-tsy se-la Kra-piv-na Nav-lin-sko-go-rai-o - in the Bryansk district.
On June 2, 1930, Priest Stefan was re-re-ve-den in the village of Khol-mets-kiy Khu-tor Bra-sov-go-rai-o-na. The temple of se-la was built in-me-shi-com by Ste-pa-nom Ste-pa-no-vi-chem Aprak-si-nym in 1797 for the inhabitants of se-la Cru-pec. The central al-tar of the temple was consecrated in the name of Pre-better-no-go Ma-ka-riy Egi-pet-sko-go, north aisle in the name of St. -tyh without-sreb-ren-ni-kov Kos-we and Da-mi-a-na, and the south-ny - in the name of Mu-che-ni-kov Adri-a-na and Na-ta-liya. The stone temple was covered with leafy iron-les, the chapters and crosses you-zo-lo-che-na, in-terrier ho-ro-sho decorated shen. Aprak-sin's po-da-ril p-ho-du old Tih-Vin-sky icon-well of God Ma-te-ri. The people read this icon as miraculously creative, and with it they went with the Cross procession through all neighboring villages and trees yum.
Ple-myan-ni-tsa from the father of Ste-fa-na, Pe-la-geya His-ditch-on Mi-ti-na, writes about him: “By ha-rak-te-ru, he was very strict. We, de-ti, all love him very much, respect-zh-li and in-ba-and-wa-lis. He never scolded children. Could we get on the stove, play, make noise, we tre-call in ko-lo-ko-la, would we have our own small ko- lo-kol-chi-ki, do you have spiritual can-you, and he did not interfere with us in this. Father Stefan always wore a cassock. He also had his own household. He went to co-sit grass for cattle, chopped wood. He didn’t have a servant, and he did all the work himself. He knew how to pi-pour, plan, de-lay spoons ... Us,<де-тей>, Father Stefan woke up at Communion, when all the Hours are already pro-chi-ta-ny, or when the Gospel-ge-lie will be read. Ma-tush-ka from-tsa Ste-fa-on us bu-di-la ...
In the house of de-dush-ki in Trost-noy, there was no need to say extra words. The de-shower itself was also very strict. I would be alone with mum. And the third brother who died had six children, and de-dush-ka took them all for resurrection. In the end, all of us children would be se-me-ro. At the table in Trost-noy we sit-de-li without any noise. De-dush-ka, b-va-lo, sit down at the table, and as soon as he coughs, and we already knew that there should be complete silence. The same rows would have been with Father Ste-fa-n and in Khu-to-re Khol-mets-com. Ba-tyush-ka ate together with us. We-would-were before eating all together, and when it was necessary - and on our knees. But for a dream, we were only praying with ma-tush, and ba-tush-ka was already late, but from-del-but, when we all for-sy-pa-whether. According to ha-rak-te-ru, he was very restrained and a little-of-words ... he knew ho-ro-sho musical score-mo-tu, re-re-cla-dy- shaft on but-you church-songs-no-singing. And that he needed to pi-sat and ra-zu-chit, tried to sing it with us, with the children. Would-wa-lo, take a violin, play a motive, and make us sing it. And we sang to the violin.
Father Stefan lived sleep-cha-la not very poor, but the food would be-la-sa-may ordinary, de-re-Viennese, ka-sha, kar-tosh-ka, mo-lo-ko , testicles, sa-lo. After the count-lek-ti-vi-za-tion - from-bra-whether to-ro-vu, began to live poor-her, and in go-no-niya lived and all the same him on-yes-I-no-eat. But at all times, ma-tush-ka cor-mi-la of all the poor, father Stefan go-vo-ril, so that no one from-ka-zy-va-la. She led the poor into the house, and fed them.
Father Stefan, if you come to him-ho-di-whether to partake or to-bo-ro-vat pain-no-go, no-one from-ka-zy- the shaft, yes, then, when, when the go-not-nia began. One day he was invited to Bra-so-in for a be-se-dy, he then came late in the evening to Trost-naya, somehow why should he go closer than to Khu-tor Khol-mets-kiy. Father Ste-fa-on then kept in Bra-so-for the whole day, and he would have to go yes-le-ko to home, and he - went to the father. We, de-ti, have already gone to bed. Father Stefan came all wet ... De-dash-ka-drank an iron stove, it was already cold. It was raining with snow, outside the window it was October-October. Na-cha-whether su-sew ba-tyush-ki-well clothes and shoes. The fact that we, de-ti, could lie hear that Father Stefan said to de-du, how was he supposed to renounce his own -ry. “You are a peasant son,” go-vo-ri-li to him, “we will offer you any job, we need about-ra-zo-van-nye -di". And he replied to them: “I can’t do this.” He was asked: “Do you serve in the tsar’s army, are you supposed to stay there?” He replied: “This is not my calling. I returned to mo-on-stir. He was asked: “Do you know what will happen to you in the future, and do you agree with this?” Then he said: “Yes, I will carry my Cross to the end.”
One of the residents of the village of Khol-mets-kiy Hu-tor spo-mi-na-et: “Ba-tyush-ka was good-ro-shiy, followed everything, chi-hundred it would be, ho-ro-sho ... Everyone at-ho-zhane loved him very much, everyone liked him. Ka-ra-ul-ka, in someone's swarm lived the family of Ste-fa-n's father, it was close to everything. There is a hundred-I-la-ku-pel, in some swarm he cre-steel de-tey. I remember ho-ro-sho that the ku-pel would be yellow. We, de-ti, go-vo-ri-li, that she is golden. The arrival was great, there were a lot of children. Che-you-re de-rev-ni: Hol-sword, Khu-tor, Kru-pets, Gav-ri-lov-ka with three villages: Yash-ki-na Pa-se -ka, So-ko-ly, Dob-ro-vol-sky - several thousand people. On holidays, the people used to hang out in the temple, but on Easter they didn’t even hang out in the fence. There are more than a hundred women in the temple, but the husbands are the same, there are a lot of children. The choir was great ... After the are-a-hundred of the se-mew-priests-no-ka-did-you, and the temple was closed.
On June 2, 1932, Bishop of Bryansk and Sevsk Da-ni-il (Tro-its-kiy, † 1934) “for diligent and useful service to the Church of God zhi-she ”on-gra-dil the priest Ste-fa-on on-bed-ren-no-one. According to the ho-da-tay-bla-go-chin-no-go, pro-to-and-e-ray Alexy So-ko-lo-va, “for diligent service and blah -go-moral in-ve-de-nie ”on the day of Holy Easter 1935, Bishop of Bryansk and Sev-sky Joasaph (Shish-kovsky-Drylev-sky, † 1935 ) on-gra-dil about. Step-fa-on ka-mi-lav-koy. The family of the father of Ste-fa-na lived in the parish station. There were no farms, keep only Ko-ro-woo, but because of her, on-lo-zhi-whether a non-strong tax on renting can- lo-ka, and after some time, ko-ro-woo for-bra-li.
In November 1935, Fr. Stefan, co-bi-ra-yut-sya take off ko-lo-ko-la. Did you call him to the right of the collective farm, where you announced the new establishment of the government on the removal of the co-lo-co- fishing from temples. Suggest-lo-zhi-whether to give a signature on responsibility for possible waves in the church at-ho-de. Father Stefan replied that it would be better for him to be a hundred-van-ny than to call for a pri-ho-zhan to remove ko-lo-ko-la on the order of vla -sti. At the request to give the keys to the temple, he said that the keys were not with him, but with the pre-se-da-te-la re-vi-zi-on- Noah ko-miss-these, someone soon came to the temple, but to give the keys to the hall. Then before-a-hundred-vi-te-whether the authorities hacked-ma-whether for-mok in the temple and you-carried ko-lo-ko-la. A few months later, Holy-no-mu-che-nick Ar-khi-bishop Smo-Len-sky Se-ra-fim (Ost-ro-umov), in ve- de-nii something-ro-go from December 30, 1935, on-ho-di-la Bryansk Diocese, on the right-fork at the hod-sky priest -kam through the b-go-chin-nyh circ-ku-lyar-noe letter, in someone I convinced-gave not about-ti-in-action-to-wat before-a-hundred-vi-te- lyam of power when removing co-lo-co-lov, since it would be more important not to give permission to close the temple than to save the thread of co-lo - number of ringing.
In 1936, there would be-la for-su-ha, when-ho-zhane more than once pro-si-whether from Ste-fa-on to compose mo-le-ben o nis-po-sla -i wait. For that, they pro-si-whether co-sew mo-le-ben on the margins. In accordance with-the-voice-but giving-not-my place-but-mu custom, honor-my-mu in the neighborhood since the time of building a temple in the village of Khol-metz- cius Khu-tor, in the summer he performed the Cross procession with the Tikh-Vinskaya icon of God Ma-te-ri for relief from the elements -ny disasters, pas-de-mother cattle and crop failures, with the obligatory walk-de-no-eat to the homes of the parishioners. Father Stefan pre-lo-lived pre-se-da-te-lu church-kov-no-go co-ve-ta temple-ma in the name of Pre-do-do-no-go Ma-ka-ria Ve -whether to go to the village so-vet and to beat the resolution on the pro-ve-de-tion of the mo-leb-on. Pre-se-da-tel sel-so-ve-ta sleep-cha-la co-gla-strength, but the next day, from-me-nil his race-in-ry-same -nie, and mo-le-ben pro-ve-sti failed.
On August 26, 1936, the priest Stefan was an are-sto-van on the basis of an-ti-so-vet-sky agi-ta-tion and for- key to the prison of the city of Bryansk. “When the father of Ste-fa-na is in-sa-di-li in prison for the first time, - remember Pe-la-geya His-ditch-on Mi-ti -na, - we are with de-dush-coy Fe-do-rum Iva-no-wi-what-do-do-we-give him. We-yes-for-pis-ku that we are looking for Ste-pa-on Gra-che-va, and can we re-give him a syl-ku. This is more than once-re-shi-whether. We re-shi-whether re-re-give him a syl-ku on the street. When you are imprisoned in prison, you go to work, and it was very early, at five o'clock in the morning, there were a hundred of them whether there are two-on-twenty rows and you-in-di-whether on the river Des-well, there are times-a-gru-s-whether it’s a var-nye on a ride. Then there would be a water outlet from the veterinary station. There was a stone, firewood for the city. And we are standing-I-whether in you-with-one place, so that everyone can see. By-wa-lo, cry-cha-whether in the crowd: “Daughter, throw bread, we’re father-tsu Ste-fa-well, re-da-dim.” And Father Stefan will see us, cough (and by coughing we always recognize him) and say to us: “We are going to work.” And we didn’t see him, but we heard that he was walking in this crowd. I threw sa-la into the crowd for-key-chen bread. In the bundle, there would usually be ku-juice bread-ba and ku-juice sa-la. And another time, he asked for the strength to re-give a port-tyan-ki. So we re-re-yes-wa-whether to him a few times.
Three months later, before-about-owls about-vin-nya-e-my father Stefan Gra-chev was released for under-ka-zan-no-stu about-vi-not- niya.
According to-on-mi-on-ni-pits of Pe-la-gia of His-rov-na, father Stefan, after the release of god-de-tion from the key-che-niya, came to his e-mu brother Ego-ru, someone lived in Bryansk. He said that in prison he was in need of a speech from the faith, but he replied that he would carry his Cross to the end. Native pre-la-ga-whether he should leave a visit and go to his brother Ego-ru in Bryansk, but Father Stefan from-ka-hall-sya, repeating that the Cross he will carry his own to the end.
On September 4, 1937, there was an are-sto-van pro-to-and-e-ray Alexy So-ko-lov. Upon learning of this, Father Stefan told his su-pru-ge to get ready for his arrest and su-shi-la su-ha-ri for him. Before this, in anticipation of the arrest, he co-ve-to-val Hiero-mo-na-hu Ana-to-liu (Dan-shi-nu), someone who served on his at-ho-de dog-break-shchi-com, collect things and pro-bi-army to Moscow, to Holy-Tro-and-tse-Ser-gi-e-howl Lav- re. One-on-one are-a-hundred-wa-whether earlier, July 20. Ba-tyush-ka came and went to his-e-father Fe-do-ru Iva-no-vi-chu in de-rev-nu to say goodbye.
How to tell Pe-la-gay of His-rov-on, on the day before the arrest in the church where Priest Stefan served, he clearly heard Xia che-lo-ve-che-sky crying. People came to the church fence, went into the house to ma-tush-ke and said: “Ba-tush-ka closed someone - something in the church, there is someone crying.
Father Stefan himself went to open the temple together with the house. They went around everything inside, and did not find anyone.
On September 5, 1937, in the middle of the second hour, no-chi came for the priest Ste-fa-nom Gra-che-vym. Se-mu at this time for-per-whether for-owls. According to-by-mi-on-no-pits near-them, co-labor-no-ki of the NKVD for-bra-whether from the house ab-so-lyut-but that’s all, leaving the family without funds to the su-stvo-va-niyu. In the red corner, under the icon-on-mi in the house of Father Ste-fa-na, there was a co-mod with books, they immediately stored ob-la- che-nie and Da-ro-no-si-tsa. In the morning, one villager came, opened the ma-tush-ku and the children, brought what they could. Se-myu father Ste-fa-na you-se-li-li from the church hundred-horns, and the temple closed the windows-cha-tel-but. They gave shelter to relatives of a priest-no-ka on Khu-to-re Hol-mets-kom gave one military, someone-ro-go re-re-ve-whether to serve in Be-lo-rus-this. The family of Gra-che-y lived in this house until the summer of 1943.
Priest Stefan was taken into custody in a prison in Bryansk. Pe-la-geya Ego-ditch-na Mi-ti-na-na reminisce about the second arrest of Father Ste-fa-na: “We came with de-dush-koy<к тюрь-ме>at that moment when you-in-di-whether are on the ra-bo-tu. Snow and slush, it was the end of October. The same voice that spoke to us a year ago, this time said that Stefa-n’s father was not with them, but he was ra-et-sya to find out where he is on-ho-dit-sya. De-dush-coy and I came to the same place two days later. The same voice told us to go to another place, he is not in this prison.
Father Stefan ot-ri-tsal about-vi-non-nie in counter-re-vo-lu-qi-on-noy de-i-tel-no-sti. On-sta-new-le-ni-em A special battle of the troika at the NKVD Administration for the Orlovskaya region from November 29-30, 1937, he was -in-ren to the race with con-fis-ka-qi-her personally, but with-over-le-zha-shche-go to his property.
The priest Stefan Grachev received the mu-che-no-che-kon-chi-well on February 7, 1938 in the city of Bryansk. On August 4, 1989, he was re-a-bi-li-tee-ro-van Pro-ku-ra-tu-roy of the Bryansk region.
On the basis of-no-va-nii research-to-va-tel-sky labor-dov co-labor-ni-kov From de la Agio-logii Bryansk-go no-th Management-le-niya would-we-yes-ma-te-ri-a-ly in from-no-she-nii of Priest Ste-fa-na to Si-but-distant ko-mis -this according to the ka-but-no-for-tion of the Saints.
Opre-de-le-ni-em of the Holy Si-no-yes of the Russian Right-of-the-glorious Church of July 17, 2006, Priest Stefan Gra-chev number to the rank of the Saints - included in the Council of No-in-mu-che-no-kov and Is-po-ved-ni-kov of the Russian XX century.
Sacred-no-mu-chen-no-che from-che Ste-fan could God for us!
MANAGEMENT
TO THE STUDY OF THE MESSAGES
HOLY APOSTLE PAUL
AND APOCALYPSE
Textbook for 4th grade students
Sergiev Posad
INTRODUCTION 9
1. Biographical information about the apostle Paul 11
Activities 11
Years) (Dénia, 13, 4-14, 27) 12
1.3. Apostolic Council 51 years (Acts, 15, 1-29) 12
(Acts, 18, 23-23, 35) 13
1.7. The fourth missionary journey of the holy apostle Paul (64-66 years) 14
External features and the order of their location and study 15
Review questions for Introduction 17
ROMANS 18
1. General information about the Roman Church 18
2. Time and place of the writing of Epistle 18
3. The occasion and purpose of writing Epistle 19
Main theme and summary Romans 19
Dogmatic part (1.18-3.20) 19
1. The sinfulness of all mankind (1.18-3.20) 19
2. The doctrine of justification by faith (3:21-4:25) 20
3. Actions or fruits of justification (5:1-8:39) 20
4. Unbelief of the Jews, its causes and consequences (chapters 9-11) 20
Preacher (12:1-15:13) 21
1. Introduction (1:1-17) 21
2. The dogmatic part of the epistle (1:18-11:36) 22
2.1. The sinfulness of all mankind (1.18-3.20) 22
2.4. Jewish unbelief. Causes and Significance of This Unbelief (9-11 chapters) 36
3. Preacher 42
3.1. General rules Christian life(Chapter 12) 42
3.2. On paying tribute to the authorities and on the love of neighbors (chapter 13) 44
3.3. Concerning Condescension to the Weak in Faith (Chapter 14) 46
3.4. On serving others (15:1-13) 47
4. Conclusion (15:14-16:24) 48
Review Questions for Romans 50
1 CORINTHIANS 54
1. Founding of the Corinthian Church 54
2. Reason for writing Epistle 54
3. Place and time of writing the message 55
4. The main theme and general content of the message 55
4.1. Curbing Divisions Among Corinthian Christians (chapters 1-4) 55
4.2 Rebuking the Corinthians for their fellowship with unbelievers (chapters 5-6) 55
4.3. Instructions to the Believers (7-11 chapters) 55
4.4. About spiritual gifts (chapters 12-14) 56
4.5. On the Resurrection of the Dead (Chapter 15) 56
4.6. Conclusion (Chapter 16) 56
1. Stopping divisions among Corinthian Christians (1 Corinthians 1:1-4:21) 57
1.1. Cause of division in the Corinthian Church (1:1-17) 57
1.2. Preaching the Cross of Christ (1:18-31) 58
1.3. Apostle Paul's assessment of his sermon (2:1-13) 59
1.4. Mental, spiritual and fleshly man (2.14-3.4) 60
1.5. Christ is the foundation of the Church (3:5-23) 61
1.6. An indication of how to judge the apostles themselves (chapter 4) 63
2. Exposing the moral shortcomings of the Corinthian Christians (chapters 5-6) 63
2.1. Rebuke of the Corinthians for communicating with the incest (Chapter 5) 63
2.3. Rebuke of gluttony and fornication (6:12-20) 65
3. Instruction to believers (chapters 7-11) 66
On Marriage and Celibacy (Chapter 7) 66
About Eating Things Offered to Idols (Chapter 8) 68
Rights and Duties of an Apostle (Chapter 9) 69
On the removal from idol sacrifices (chapter 10) 70
On the Conduct of Men and Women in the Church (11:1-16) 71
Rebuke of the disturbances at the "Lord's Tables" (11:17-4) 72
4. About the grace-filled gifts of the Holy Spirit (chapters 12-14) 74
4.1. The Richness of the Charismatic Gifts of the Ancient Church (Chapter 12) 74
4.2. The Gift of Love (Chapter 13) 75
4.3. The Gift of Prophecy and the Gift of Tongues (Chapter 14) 77
5. The doctrine of the resurrection of the dead (15th chapter) 78
5.1. Undoubtedness of the fact of the resurrection of Christ (15, 1-11) 78
5.2. Belief in the resurrection of the dead (15:12-34) 79
5 3. Image of the resurrection (15:35-58) 80
6. Conclusion (Chapter 16) 81
Review questions for 1 Corinthians 82
SECOND CORINTHIANS 85
1. Reason for writing Epistle 85
2. The purpose of writing the message 86
3. Time and place of writing the message 86
4. Sharing the message 86
1. Preliminary Explanations of the Apostle (1:1-2:11) 86
1.1. Consolation in sorrows (1:1-11) 86
1.2. Reason for changing the travel plan (1,12-24) 87
1.3. Forgiveness of the repentant blood-sucker (2:1-11) 87
2. Theoretical part of the epistle: the height of the Christian Revelation (2:12-7:16) 88
2.1. Properties and actions of Revelation (2:12-4:6) 88
A) Effectiveness of Revelation (2:12-3:6) 88
B) The superiority of the New Testament ministry over the Old Testament (3:7-4:6) 89
2.2. The power of God is perfected in human weakness (4:7-5-10) 91
A) The power of faith is in trials (4:7-15) 91
B) Hope of faith (4, 16-5, 10) 92
2.3. The duty of the Christian in relation to the apostolic gospel (5:11-7:1)
A) "He who is in Christ is a new creation" (5, 11-6, 2) 93
B) Overcoming trials with the power of Christ (6:3-7:1) 94
C) The apostle's testimony of his love for the Corinthians (7:2-16) 95
3. The practical part of the message 96
3.1. On the collection of alms for the Jerusalem Church (8-9th chapters) 96
4. Defensive: Apostle Paul's defense of his apostolic ministry
(chapters 10-12) 97
4.1. Refutation of the slander of false teachers (chapters 10-12) 97
4.2. Selfless preaching of the Gospel (11:1-15) 98
4.3. Works and sufferings for the sake of Christ (11, 16-32) 99
4.4. About the rapture of the apostle "to the third heaven" (12:1-21) 100
5. Conclusion (Chapter 13) 101
Review Questions for 2 Corinthians 102
GALATIANS 104
1. Founding of the Galatian Church 104
2. Reason for writing epistle 104
3. Time and place of writing the message 105
4. Dividing and summarizing the message 105
1) Protective part (1.2-2.21) 105
2) Doctrine part (3, 1-5, 12) 105
3) The moralizing part (5:13-6:10) 106
1. Greeting and Preface (1:1-10) 106
2. The defensive part of the epistle: Paul's proof of his apostolic
2.2. Approval of the gospel of the Apostle Paul by the "pillars of the apostles" (2:1-10) 107
2.3. The denunciation of the holy apostle Peter (2:2-21) 108
3. Dogmatic part (3, 1-5, 12) 109
3.1. Justification by faith and not by works of the law (3:1-29) 109
A) Non-bindingness of the law of Moses in the matter of salvation (3:1-14) 109
B) The law is a tutor to Christ (3:15-29) 111
3.2. The Slavery of the Law and the Freedom of the Gospel (4, 1-5, 13) 112
A) Man under the law and under grace (4, 1-7) 112
B) Rebuke of the Galatians for inconstancy (4:8-20) 113
C) Types of the sons of slavery and the sons of freedom (4, 21-31) 113
D) Freedom in Christ (5:1-12) 114
4. The moral part: an exhortation to the Christian life on the basis of freedom from
Law (5:13-6:10) 115
4.1. The general beginning of the Christian life (5:13-26) 115
4.2. The rule of behavior of the spiritually perfect in relation to the weak (6, 1-10) 116
5. Conclusion 117
Review Questions for Galatians 119
EPHESIANS 121
1. Founding of the Ephesian Church 121
2. Reason, place and time of writing the epistle 121
3. Dividing and summarizing the message 122
1. Dogmatic part of Epistle 122
1.1. Revealing the General Plan of the Economy of Salvation (1:3-23) 122
1.2. Salvation of the Gentiles through the Church (2:1-22) 124
1.3. Revelation of the mystery of the Church (3:1-23) 127
2. The moralizing part of the epistle (4:1-6:18) 128
2.1. The general structure of a Christian's life (4:1-32) 128
A) Unity of Faith 128
B) Putting on the New Man 129
2.2. Incitement to spiritual life (5:1-21) 130
2.3. Family and civic obligations of Christians (5:22-69) 131
A) The mystery of Christian marriage (5:22-23) 131
B) Mutual duties of children and parents (6.1-4) 132
C) Mutual obligations of slaves and masters (6.5-9) 133
2.4. Spiritual Christian Armor (6:10-18) 133
Review Questions for Ephesians 135
COLOSSIANS 137
1. Founding of the church at Colossae 137
2. Reason for Writing and Purpose of Epistle 137
3. Time and place of writing the message 137
4. Dividing and summarizing the message 138
Analysis of Colossians 139
1. Introduction (1, 1-8) 139
2. Dogmatic part (1.9-2.23) 139
2.1. Image of the Divine majesty of Jesus Christ (1,12-23) 139
A) Jesus Christ - the Son of God and God (1,13-15) 140
B) Jesus Christ - the Creator of the visible and invisible world (1.16) 140
C) Jesus Christ - Provider of the world (1.17) 141
D) Jesus Christ - Head of the Church (1:18-19) 141
E) Reconciliation with God in Christ (1:20-23) 141
2.2. Ministry of the Apostle Paul to the Church (1:24-29) 142
2.3. Colossians warning against false teachers (2:1-23) 142
A) The need for true knowledge of God to cut off false teachings (2:1-8) 142
B) In Christ - the fullness of the Godhead bodily (2:9-15) 143
C) Warning against false teachers (2:16-23) 144
3. The moralizing part (3:1-17) 145
3.1. Exhortations to the holiness of life (3:1-17) 145
3.2. Instructions regarding family life (3,18-21) 146
3.3. Instructions for servants and masters (3:22-4:1) 147
3.4. Exhortation to Prayer and Watchfulness (4:2-6) 147
4. Conclusion (4, 7-18) 148
Review Questions for Colossians 149
PHILIPPIANS 150
1. Founding of the Church at Philippi 150
2. Reason for writing epistle 150
3. Time and place of writing the message 151
4. Distinctive features messages 151
The Division and Content of Message 151
1. Significance of the bonds of the apostle Paul (1:1-26) 151
2. Exhortations to unanimity and humility (1:27-2:30) 152
3. Warning against false teachers (3:1-21) 154
Conclusion (chapter 4) 155
Review Questions for Philippians 156
1 THESSALONIANS 157
1. Founding of the Church in Thessalonica 157
2. Reason, purpose, time and place of writing the epistle 157
1. Historical part (chapters 1-3) 158
1.1. Gratitude for the faith and steadfastness of the Thessalonians (1:1-10) 158
1.2. Remembrance by the apostle of his sermon among Thessalonica and its fruits (2, 1-20)
1.3. The desire of the holy apostle Paul to see Thessalonica (3, 1-13) 159
2. The moralizing part (4.1-5.24) 160
2.1. Call to holiness and brotherly love (4:1-12) 160
2. About the resurrection of the dead and the second coming of the Lord (4:13-5:28) 160
Review Questions for 1 Thessalonians 163
2 THESSALONIANS 164
Reason for writing epistle 164
1. Praise for the Patience of Thessalonians (Chapter 1) 164
2. Signs of the Second Coming of the Lord (2:1-14) 165
3. Various exhortations (2.15-3.15) 166
Review Questions for 2 Thessalonians 168
1 TIMOTHY 169
1. Information about the holy Apostle Timothy 169
2. The Reason and Purpose of Writing the Epistle 170
The division and content of the message 170
1. Instructions to Timothy as Overseer of the Faith (Chapter 1) 170
2. Instructions to Timothy as the head of the Church (2, 1-3, 13) 171
A) Concerning church prayer (2, 1-8) 171
B) On the behavior and participation of women in church meetings (2:9-15) 172
3. About the Church Hierarchy (3:1-13) 173
4. General instructions to shepherds (3:14-4:16) 174
A) What constitutes the highest doctrinal truth (3, 14-16) 174
B) About false teachers of the "end time" (4, 1-10) 175
C) Shepherd as an example for the faithful; the nature of shepherding (4:2-16) 176
5. Instructions to Timothy regarding church government (ch. 5) 177
A) Relationships with elders, elders and widows (5:1-16) 177
B) Honoring the elders; their judgment (5:17-25) 177
6. Instructions to Timothy regarding civic duties and others (chapter 6)
A) Instructions to servants and masters (6:1-2; 17-19) 178
B) About false teachers and about the roots of false teachings (6:3-16) 178
C) Rebuking the rich (6:17-21) 179
Review questions for 1 Timothy 180
SECOND TIMOTHY 182
1. The Reason and Purpose of Writing the Epistle 182
2. Time and place of writing the message 182
Separation and analysis of the content of the message 182
1. Exhortations to stir up the gift of episcopal ministry (1:6-18) 182
2. Exhortation to stand firm in the faith (2:1-26) 183
3. About the last hard times (3.1-4.5) 184
A) The corruption of the morals of the last days (3:1-9) 184
B) A call to perseverance in persecution for the faith (3:10-17) 185
C) A call to unceasing preaching (4:1-5) 186
4. Conclusion (4:6-22) 186
Review Questions for 2 Timothy 188
TITUS 189
1. Information about St. Titus 189
2. Information about the Church of Crete 189
3. Reason and purpose for writing the epistle 189
The division and content of the message 190
1. Testament to Titus to establish the Church in Crete (1 chapter) 190
2. Instructions for the proper origin of the pastoral ministry (2, 1-3, 14) 191
A) What the shepherd should teach according to the age and condition of the listeners
B) About the manifestation of the grace of God in the world (2:11-3:7) 191
C) On the attitude towards false teachers (3, 8-14) 192
Review Questions for Titus 193
PHILIMON 194
1. Information about Philemon and the circumstances of writing the epistle 194
Review Questions for Philemon 196
HEBREWS 197
1. Message Writer 197
2. Place, time of writing and addressee of the message 197
3. Reason for Writing and Purpose of Epistle 198
4. Division and content of the message 198
1. Dogmatic part (1.1-10.8) 200
1.1. The superiority of Jesus Christ over the prophets, angels and Moses (1:1-4:13)
A) The superiority of Christ over the prophets (1:1-3) 200
B) The superiority of Jesus Christ over the angels (1:4-2; 18) 201
C) Superiority of Jesus Christ over Moses (3:1-4:13) 202
1.2. The Superiority of Christ's High Priestly Ministry to the Ministry
Levitsky (4.14-6.20) 202
A) Characteristics of the high priesthood of Jesus Christ (4:14-5:10) 202
B) Reproach of the Jews in inertness and incomprehension of Christian truths (5,11-6,20)
1.3. High priest after the order of Melchizedek (7:1-8:6) 204
A) High Priesthood of Melchizedek (7:1-10) 204
B) The high priesthood of Jesus Christ (7, 11-8, 6) 205
1.4. Comparison of the two Testaments (8:7-10:18) 206
A) Jeremiah's prophecy about a better covenant (8:7-13) 206
B) The representative value of the Old Testament tabernacle and its sacrifices (9, 1-10) 206
C) The New Testament tabernacle and the perfect sacrifice of Jesus Christ (9:11-28) 207
D) The excellence of the perfect sacrifice of Jesus Christ (10:1-18) 208
2. The moralizing part (10:19-13:19) 209
2.1. Exhortations to Faith (10:19-39) 209
2.2. Definition and meaning of faith (11:1-3:6) 210
2.3. Examples of Faith (11:4-40) 211
A) Examples of the faith of the ancients, before the flood (11:4-7) 211
B) Faith examples of Abraham and Sarah (11:8-19) 212
C) Examples of the faith of Isaac, Jacob and Joseph (11:20-22) 212
D) An example of the faith of Moses (11:23-29) 213
E) Examples of faith after Moses (11:30-40) 213
2.4. An exhortation to patience and firmness in the faith (12:1-13:17) 215
A) Exhortation to imitate the faith of witnesses (12:1-4) 215
B) The meaning of punishments (12.5-11) 215
C) Exhortation to holiness (12:12-17) 215
D) Warnings against apostasy (12:18-29) 216
E) A call to a virtuous life (13:1-7) 216
F) Instructions to those who seek the future city (13:8-16) 217
G) Exhortations to obey your leaders (13:17-21) 218
Afterword (13:22-25) 218
Review Questions for Hebrews 219
REVELATION OF ST. JOHN THE EVOGOL 222
1. Information about the book of Revelation and its writer 222
2. Time and place of writing Revelation 222
3. Purpose of writing Revelation 223
4. Notes on the interpretation of Revelation 223
1. Appeal to the seven Churches of Asia Minor (chapters 1-3) 224
2. Depicting the Coming Disasters of the World (Chapters 4-18) 224
2.1. Vision of the Lord Almighty in the form of a Lamb (chapters 4-5) 224
2.2. Opening of the seven seals by the Lamb (6.1-8.1) (First septenary of visions) 225
2.3. Seven angelic trumpets (8:2-11:19) (second week of visions) 226
2.4. Seven signs (12.1-15.4) (Third septenary of visions) 226
A) The First Sign: The Woman Clothed with the Sun and the Dragon (Chapter 12) 226
B) The second sign: the image of the beast coming out of the sea (13:1-10) 227
C) The third sign: the beast coming out of the earth (13:11-18) 227
D) The fourth sign: The Lamb on Mount Zion (14:1-5) 227
E) The fifth sign: Three angels proclaiming to the world the approach of great events
F) The sixth sign: The Son of Man with the sickle (14:14-20) 228
G) The seventh sign: seven angels with bowls of wrath (chapter 15) 228
2.5. Seven bowls of God's wrath (fourth septenary of visions) (chapter 16) 228
2.6. Judgment on Babylon (chapters 17-18) 229
3. The Coming of the Kingdom of Christ (chapters 19-22) 229
3.1. Victory of the Lamb over the Antichrist and his False Prophet (Chapter 19) 229
3.2. Millennial Kingdom of Christ (20:1-8) 230
3.3. Resurrection of the dead and universal judgment (20:9-15) 230
3.4. New heaven and new earth (21:1-8) 230
3.5. New Jerusalem and blessedness of the righteous (21:9-22:21) 231
Questions for the repetition of the Apocalypse 233
New Testament Scripture Examination Program for Students 4
Class of the distance learning sector of the Moscow Theological Seminary 234
BIBLIOGRAPHY 237
INTRODUCTION
The gospel of our Lord Jesus Christ has come down to us through the holy apostles,
Spreading the "verbs of eternal life" throughout the world. At the same time, it is indisputable that
In the field of preaching the Gospel of Christ, the holy apostle labored more than others
Paul (1 Corinthians 15:10), who subjected many pagan nations to the cross of Christ
Peace. For this, he forever entered the history of Christianity as the "apostle of nations", so
But as the apostle John entered with the name "apostle of love", and the apostle Peter - "apostle
Confessions are the stone of faith."
And indeed, a "chosen vessel" of God's grace was needed so that the truth about
Christ to convey to the remotest corners of the then Roman Empire. Apostle Paul
Zealously defended the Church from the enslavement of her Jewish legality,
Against turning it into a sect of the Jewish religion or a reformed synagogue. He
He proclaimed the victory of faith and grace over law and hypocrisy, and Christianity
A religion of freedom, a religion of renewal. Likewise for understanding the work of Christ
Atonement is absolutely necessary deep knowledge of the piety of the holy apostle
Paul. "The world will not see another Paul," said St. John Chrysostom about him,
Emphasizing with these words the genius of this person. apostolic ministry
Saint Paul was truly "a living sacrifice, holy, acceptable to God" (Romans
12:1), undivided service to Him.
The fourteen epistles of the holy apostle Paul occupy the New Testament
Writing is the most honorable place, because in them the most important
The truths of Christianity: about the person of Jesus Christ and His mission, about the law and
Grace, the Church, questions of eschatology, etc. At the same time, the Apostle Paul from all over
He clearly emphasizes that his gospel is precisely Christ's revelation, and not
Him, Pavlovo (Galatians 1:11-12); it is the true word of God (1 Thessalonians
2.13; 4:15), which is why the Church rightfully calls it the "second gospel."
But the flame of Christian inspiration of the holy Apostle Paul was not kindled
Directly from Christ during His earthly life. The Apostle Paul was not
Companion or listener of the Lord. Moreover, he violently tormented the Church of God,
Until he was reborn by the grace of God in the personal appearance of Christ persecuted by him.
Therefore, the motive of justification by faith sounds so strong in the apostle Paul, regardless of
Works of the law, reverence for the incomprehensibility of God's judgments about the calling of each
Man and entire nations.
The gospel of the apostle Paul was neither systematic theology nor
Chronological account of Christian events. In his gospel found
Reflection is only what was necessary for the specific needs of the then Christians.
His messages are addressed to the flock, aware of the historical existence of Christ,
Therefore, it deals more with the practical assimilation of Christianity. Tasks
The universal preaching of Christianity was dictated by the range of issues it raised,
And the form of their expression.
The 4th grade seminary program sets the task of assimilating both the conditions and
The circumstances of the writing of the epistles of the Apostle Paul, as well as their actual
The so-called exegetical analysis of the epistles, which is essential for
Church-practical ministry of pastors. The program also includes
Acquaintance with the Revelation of the Holy Apostle John the Theologian.
It should be noted that the epistles of the apostle Paul are not easy to interpret. In them
Such a depth of theological thought is enclosed, they are distinguished by such an originality of language,
Forms of presentation that even stopped before interpreting individual passages
Such famous exegetes as St. John Chrysostom, Blessed Jerome,
Blessed Augustine. When studying the epistles of the Apostle Paul, the primary source should
Be, besides the epistles themselves, also the Acts of the Apostles. There is a range
Guidelines giving their detailed exegetical interpretation. The best are
Interpretations of His Grace Bishop Feofan (Govorov). Seminar courses
Are the "Guide to the explanatory reading of the books of the New Testament" by A. Ivanov;
"Apostolic Epistles and the Apocalypse" by Archpriest Mikhail Kheraskov; "Review
Epistles of the Holy Apostle Paul" N. Rozanov; "Life and Works of the Holy Apostle
Pavel" Rudinsky and others.
1. Biographical information about the apostle Paul
1.1. life path the holy apostle Paul before the beginning of his missionary
Activities
The Apostle Paul came from the Asia Minor city of Tarsus of Cilicia (Acts
Holy Apostles 21:39) and bore the Hebrew name Saul, or Saul. Exactly
It is not known when he adopted another name for himself - Paul (from Latin paulus - small) -
Perhaps at birth, as a Roman citizen, but did not use it until the time.
From Acts (13.9) it is known that after the conversion to Christianity, the proconsul Fr.
The exact date of the apostle's birth is unknown. In the Epistle to Philemon (9), the apostle Paul
Calls himself "old man". Since the Epistle was written around the year 63, "senile"
You can name the age of about 60 years, then we can conclude that the apostle was born not
Later 3-5 years. according to R.H. By origin he was from the tribe of Benjamin, and by
Education - Pharisee (Phil. 3, 4-5).
The city of Tarsus was famous for the Greek Academy, the education of its inhabitants. Saul
He was also well acquainted with Greek culture, he had a systematic education,
As a Jew, received in the local synagogue. Further education continued in
Rabbinical school in Jerusalem - he studied at the feet of the famous Gamaliel (Acts
22.3). Here the apostle also mastered the profession of weaving tents, which later gave
He had material freedom and saved him from reproaches in greed.
Saul naturally spoke his native Aramaic, but the official language
In Judea at that time there was Greek, in which Saul studied the Old Testament according to
Translation of 70 interpreters, therefore, he also knew the Greek language. For a special
The Jews attributed Saul's jealousy to the national fatherly traditions of their religion
On him big hopes to the revival of the former glory of his religion, and Gamaliel
I wanted to see him as my successor. Saul was distinguished not only by patriotism, but also by
The special religious intolerance with which he persecuted Christians.
Subsequently, he called himself a "fiend" for this (1 Corinthians 15:8). He
He asked for letters of guarantee from the high priest and looked for Christians even
Outside Palestine, in Syria; he also approved of the murder of Archdeacon Stephen (Acts
But the Lord foresaw in Saul a future zealot of the true faith. He didn't reject it
For cruel persecution, but was revealed to him in a miraculous manifestation (Acts, chapter 9).
On the way to Damascus, Christ Himself appeared to Saul, which radically changed his entire life.
Life and outlook. After being baptized, Saul becomes zealous
A preacher of the doctrine he had persecuted before. This happened around 34 years old.
Saul's preaching in Damascus angered the Jews, and it was dangerous for him to stay
There. Therefore, he retired to Arabia for three years (34-37, Galatians 1:17), where in
Solitude and comprehended the sublime truths of Christianity.
Returning to Damascus, Saul zealously preaches Christianity, which again
Caused persecution by the Jews, and he was forced to flee -
He was lowered in a basket over the city wall (Acts 9:23-25). Saul with
The Apostle Barnabas goes to Jerusalem to see the Apostle Peter
And the apostle James (Galatians 1:18-19). After staying here for about 15 days, he
He returned to his native Tarsus (Acts 9:30; 11:22-26; Galatians 1:21), where
He remained from the year 37 to 44, when the apostle Barnabas again called him to Antioch for
The work of preaching. Here, in Antioch, the disciples of the apostles first began to be called
Christians (Acts 11:26).
1.2. Missionary activity of the Apostle Paul. His first journey (45-46
Years) (Dénia, 13, 4-14, 27)
When the disciples of the apostles in Antioch were together in prayer, the Holy Spirit commanded
Separate Saul and Barnabas for the work of preaching. After fasting and prayer, the apostles
Laid hands on them and sent them out for the gospel. The journey passed
Through Cyprus (the birthplace of Barnabas) from Salamis to Paphos. Here in Paphos Saul struck
Blind Elim - a sorcerer for resisting the sermon. Seeing this miracle, to faith
The proconsul of the island, Sergius Pavel, turned himself. Since that time, the name Saul in the book
Acts is no longer found - he is called Paul. The further path passed through
Perga, Antioch of Pisidia, Iconium and Lystra. In Lystra, the Apostle Paul healed
lame; miraculously, the locals mistook the apostles for gods descended from
Heaven, and wanted to sacrifice animals to them. The apostles had to work hard
Convince them not to. From Derbe, the apostles returned the same way
To Antioch, continuing the work of preaching and building early Christian churches.
1.3. Apostolic Council of 51 (Acts, 15, 1-29)
The apostles opened free entry into the Church of Christ to all who believed in Christ,
Regardless of national or religious affiliation. It caused
Opposition from Jewish Christians who wanted to preserve and in
Christianity circumcision and other prescriptions of the Law of Moses. To resolve a dispute
Barnabas to Jerusalem. As you know, the council decided "not to impede those who apply
To the God of the Gentiles, and write that they abstain from defiled
Idols, from fornication, bruising and blood, and not to do to others what is not
They want for themselves "(Acts 15, 19-20). The Council, thus, freed those entering into
Church from the need to adhere to the Old Testament rites.
1.4. The second missionary journey of the Apostle Paul (52-54) (Acts, 15,
Shortly after the council, the apostle Paul and Barnabas undertook a second journey. By
The reason for the disagreement regarding the involvement of Mark Barnabas and Paul disagreed:
Barnabas, taking Mark, went to Cyprus, and Paul, along with Silas, went through Cilicia.
In Lystra, the apostle Paul took with him Timothy, who later became his beloved
A student and a co-worker (Acts 16:1-5). Through Phrygia and Galatia they reached
Troas, where the apostle Luke joined them (Acts 16.9), why from this
The story is told in the first person plural.
From Troas, called by the Holy Spirit in a vision of a Macedonian man, the apostles
We crossed over to Macedonia and stopped at Philippi. For the healing of one
A maid possessed by the spirit of prophecy, the apostles were imprisoned, and
With a miraculous release, they went to Thessalonica. Leaving Sila and Timothy in Beria,
The Apostle Paul arrived in Athens. Known for his famous speech in the Areopagus (Acts
17:22-31). Apostle Paul lived in Corinth for a year and a half with Aquila and Priscilla.
From Corinth about the year 53 the apostle wrote his first two epistles to
Thessalonians. Leaving Corinth and visiting Ephesus on the way, the apostle Paul through
Jerusalem returned to Antioch.
1.5. The third missionary journey of the holy apostle Paul (54-58 years)
(Acts, 18, 23-23, 35)
From Antioch, the apostle Paul, together with Timothy, sets out on a new journey
Ephesus, having been engaged for three years in the preaching work in the school of a certain
Tyranna. FROM Ephesus were written about the year 57. First Epistle to the Corinthians and
Epistle to the Galatians. As a result of the decline among the Ephesians of interest in manufactured
Idols, a certain craftsman Dimitry Srebrokovach stirred up an uprising of the people against
Apostle Paul, which forced him to retire to Macedonia. Meeting Titus in Philippi,
Bringing news of the life of the Corinthian Church and the cordial welcome of the First to her
Epistles, the apostle Paul writes the Second Epistle to the Corinthians (57 or the beginning of 58
Of the year). Soon the apostle Paul himself arrived in Corinth, where he stayed for 3 months, writing
Epistle to the Romans (early 58 AD). On the way back through Macedonia, having collected
Alms for the poor Jerusalem Church, the Apostle went to Jerusalem.
Here, having been accused of defiling the temple, he was imprisoned and sent
To Caesarea to the proconsul Felix, who tormented him, expecting a bribe, for about two years
(58-60 years). Felix was replaced by Porcius Festus, who was ready to release the apostle
Paul, not finding sufficient guilt in him, but the Apostle, as a Roman citizen,
He demanded a cesarean trial, in which he was satisfied (24.1-25.25).
1.6. The first Roman bonds of the holy Apostle Paul (61-63 years) (Acts, 27, 1-28,
In September 60, the Apostle Paul was sent under guard to Rome. On the sea at
Miletus (Malta) was shipwrecked, so that those on the ship barely
Saved from death. Only in the spring of 61 did the Apostle Paul reach Rome. Here he is
He was warmly received by Christians and, taking advantage of the great indulgence of the authorities,
He freely preached Christianity. At this time, the Philippian Church, and earlier
Distinguished by deeds of mercy, she sent Epaphroditus to the apostle with money
Benefit. In gratitude, Paul writes the Epistle to the Philippians (about 63 years). IN
During this time, he writes three more Christological epistles: to the Ephesians, to the Colossians and
To the Hebrews (about 64 years old) and a private letter to Philemon.
1.7. The fourth missionary journey of the holy apostle Paul (64-66 years)
According to Tradition, after successfully defending his case before the Senate, the apostle Paul
Was released and undertook a new journey to the East, having previously visited
Churches founded by him. On about. Crete, he ordained Titus Bishop of Crete.
gg.). He then ordained Timothy as bishop of Ephesus. visited again
Macedonia, from where he wrote the First Epistle to Timothy (65). In Corinth he
Met the Apostle Peter, with whom he reached Rome in 66 AD. Here the Apostle Peter
He remained for the work of the gospel, and the apostle Paul made a trip to Spain,
As confirmed by St. Clement of Rome. On his return from Spain he was taken
Revisited in Rome in bondage, of which about the year 67 he wrote the Second Epistle to
Timothy in Ephesus. In the year 67, during the persecution of Christians under Nero, the Apostle Paul
Was truncated with a sword.
2. The Epistles of the Holy Apostle Paul, their authenticity, quantity, internal and
External features and the order of their location and study
Since ancient times, 13 epistles have been accepted as authentic (except for the Epistle to
Jews). The Muratorian Fragment (circa 170) mentions all 14. Heretic Marcion
(about 150) excludes the Pastoral Epistles, but in doing so he testifies to
their existence. The apostolic men, in particular, Clement of Rome, and
Tertullian also has excerpts from all 14 epistles of the holy apostle Paul.
The Apostle Paul used the services of scribes. In Romans 16:22
Such was a certain Terty; Philemon (v. 10) and Galatians (6:11) are written
Personally. Sometimes the apostle Paul wrote in his own handwriting (1 Cor.
16.21; Col. 4:18) is either a greeting or a blessing.
The language of the epistles of the Apostle Paul was Greek, but with a clear coloring of Hebraisms.
His grammar is subject to the movement of living thought and heart, with all their shades.
And curves.
The order of the epistles developed gradually in the Church canon. Epistles to the Churches
Always placed first. Only the Epistle to the Hebrews was placed in different places, but
Most often at the end of all, since it was later recognized as canonical
Others. The modern order of the epistles in the New Testament canon is consistent with
The importance of the issues discussed in them and the gradualness of their disclosure. That's why
First, an epistle is placed outlining the question of justification (Epistle to
Romans), then come the Epistles about assimilating it into the lives of believers (1st and 2nd
Corinthians). The rationale for justification against all objections and doubts is set forth
In the Epistle to the Galatians. This is the so-called group of soteriological messages.
Then comes a group of Christological epistles, revealing the doctrine of the Person
The Finisher of Salvation - Jesus Christ: Ephesians, Colossians, Philippians,
Jews. This also applies to the Epistle to Philemon.
The third group of messages - moral and eschatological content (1st and 2nd
Thessalonians), - about the last destinies of the world.
The fourth group is the pastoral epistles (1st and 2nd Timothy and Titus) outlining
Rules for the organization and management of Christian communities to achieve salvation.
From a chronological point of view, all 14 messages can be divided into 4 groups:
1) Epistles from the second journey: 1st and 2nd Thessalonians, (ca. 53);
2) The Epistles of the Third Journey: 1st and 2nd Corinthians, Galatians, Romans (ca.
57-58) - outlining questions about the conditions and means of justification.
Philemon, Hebrews (about 63-64 years) - dogmatic-Christological, about the person
Redeemer Jesus Christ as a Divine Hypostasis.
4) A group of pastoral epistles (1st and 2nd Timothy and Titus) written at the end
The life of the Apostle Paul, after his release from the first Roman bonds (64-67), and
Expressing concern for the canonical structure of the Church. Like a dying covenant
The Great Apostle sounds the Second Epistle to Timothy, written by him during
Second Roman bonds, in anticipation of his imminent death (67).
Basically, each message in content consists of 4 parts:
1) introduction;
2) doctrinal part;
3) the moralizing part;
4) conclusion.
Review questions Introduction
1. What are character traits the gospel of the apostle Paul.
2. Biographical information about the holy apostle Paul before the start of his missionary work
Activities.
3. The events of the first missionary journey of the Apostle Paul.
4. Participation of the Apostle Paul at the Apostolic Council.
5. The second missionary journey of the Apostle Paul and the epistles he wrote in
This time.
6. The main events and places of stay of the Apostle Paul during the third
Missionary travel. Epistles written from Ephesus and Corinth.
7. The reason for the arrest of the Apostle Paul in Jerusalem. The Caesarean bonds of the Apostle. Why
Did the Apostle Paul demand judgment from Caesar?
9. What is known about the fourth missionary journey of the Apostle Paul and death
Apostle Paul?
10. What groups according to the content and time of writing can be divided into all
Epistles of the Apostle Paul?
ROMANS
1. General information about the Roman Church
The Roman Church was one of the first to be founded. Its founders were proselytes,
Those who came from Rome to Jerusalem on official business, as well as Christians from the Jews,
Arriving in the capital of the world. The book of Acts (2:10) says that among
Some of those present on the day of Pentecost were from Rome. Palestine already at 63
B.C. became a province of Rome, as a result of which many Jews were taken out
To Rome, which later also served as fertile ground for the spread
Christianity.
Judging by the fact that the apostle Paul "did not like to build on someone else's foundation" (Romans
15:20) and that he was so eager to go to Rome for the gospel (Romans 1:13), one can
Conclude that the Roman Church was founded with the participation of the disciples of the apostle himself
Paul. In chapter 16, the apostle Paul mentions a number of his associates who
They could have been the first missionaries in Rome. This applies especially to Akila and
Priscilla, whom "all the churches of the Gentiles thank" (Romans 16:3-4), i.e., and
Roman inclusive.
The community in Rome was mixed: it consisted of Jews and Gentiles. pagans,
Of course, there was a majority, which is why the apostle Paul often calls himself "the apostle of
Gentiles" (Romans 11:13). Among the names mentioned in the 16th chapter are such as
Herodium, Mariam - clearly Jewish; the other 14 names are Greek; names: Yunia, Julia,
Urban - Latin.
2. Time and place of writing the Epistle
The Epistle was written at the end of the 3rd journey, i.e. about 58 years old. Place of writing
There was the city of Corinth, which can be judged by the representative of the Message of Thebes, the deaconess
Churches of Kenchrea, a suburb of Corinth (Romans 16:1).
The message is written in Greek, which was very common in the capital
Roman Empire. Until the 3rd century, it was considered a classical language, and proficiency
They were considered a sign of high culture for the Roman nobility.
3. The occasion and purpose of writing the Epistle
The Apostle Paul showed special concern for the prosperity of the Church of Christ in the capital
The world, the state of affairs in which he knew well through his numerous
Employees. These news were generally favorable, and the apostle intended
Come to the Christians of Rome "with the full blessing of the gospel of Christ"
(15.29). However, the disagreements between the Jews and the Gentiles, of which the
The community in Rome were not fundamentally eliminated, which sometimes led to mutual
Distrust or even enmity and divisions. That is why the apostle Paul uses
Only possible way their mutual reconciliation - reveals to them
Fundamentally new means of justification before God and new principles of Christian
Life in the Church. Not the law (among the Jews) and the rite (among the Gentiles), but faith in Christ
Through the sacraments they justify the sinner before God; not a narrow-national brotherhood (at
Jews) and not hypocrisy and self-interest (among the Gentiles), but "love from a pure heart" to
To all people, without exception, lies the foundation of Christian morality and life.
In the church.
The Apostle Paul also intended to reveal his gospel, and thereby himself.
Himself, in view of his forthcoming trip to Rome, and also in view of his plans
Transfer your missionary activity to the West of the European continent (in
Spain, 15,24,28).
The Main Theme and Summary of the Epistle to the Romans
The main theme of the epistle is the justification and salvation of the sinner through faith in Jesus.
Christ, and it is already expressed in the first chapter (16-17), but especially in the third (21-24
And next). The theme is revealed through the opposition of the concepts of Law and Grace,
Sin and salvation, flesh and spirit, cross and resurrection. This is the main thing
The Soteriological Epistle, presenting a coherent theodicy (justification
God-established order) and, as it were, a small catechism of Christianity.
The whole message can be divided into 2 main parts:
Dogmatic (1.18-2.36);
Prayerful (12:1-15:13).
Dogmatic part (1.18-3.20)
1. The sinfulness of all mankind (1:18-3:20)
According to main idea Messages about the need for recognition of a new remedy
Justification - by faith, regardless of the law, the Apostle shows that all
Mankind, both Jews and Gentiles, are equally guilty before God and
Subject to righteous judgement. The pagans, having no law, sinned outside the law, outside
The law will perish, but the Jews, failing to fulfill the law, will be condemned according to the law.
2. The doctrine of justification by faith (3:21-4:25)
The only way a person can justify himself before God is faith in Jesus.
Christ, regardless of past sins or religious or national
Accessories. The possibility of such justification is due to the fact that guilt
Mankind is destroyed before God by the death of the Son of God. By faith we get
Cross labor of Christ. The example of Abraham shows that he was justified by faith in
A future promise, how much more is a person now justified by faith in what has already happened.
The promise in the person of Jesus Christ.
3. Actions or fruits of justification (5:1-8:39)
Chapter 5
To the source of the grace of the Holy Spirit.
Chapter 6
In truth and holiness.
Chapter 7 Law
Holy and spiritual, but due to sin living in the flesh, was not feasible, than else
Blame the person more.
Chapter 8
Life according to the spiritual law, life in the Holy Spirit, who adopts a person
God, makes him a joint heir with Christ. Through the redemption of man as heads
the created world, and all unreasonable nature receives redemption and glorification. Our
The assurance of salvation is based on the love of God, which has chosen every
Man according to the eternal knowledge of God.
4. Unbelief of the Jews, its causes and consequences (chapters 9-11)
True Israel are the descendants of Abraham, not according to the flesh, but according to the spirit, i.e. all believers
Regardless of nationality. The Gentiles received by faith what the Jews did not
They reached the law by deeds. Carnal Israel is rejected, however, so that the election
God's Israel was not violated by His people; therefore, true, spiritual Israel
Will be saved.
The moral part (12:1-15:13)
Chapter 12
And those who are justified by Christ must live by faith. Believers in Christ make up the Church
of God, which is one spiritual body in Christ, and the believers themselves are members of this
Bodies. Therefore believers are called to mutual service, mutual love and
Unanimity.
Chapter 13
All authority is established for the good and agrees with the divine plan.
Chapter 14
Whole law. Love must guide all the actions of a Christian, for we too
All are accepted into the love of God.
Chapter 15
Patiently endure the infirmities of the weak, pleasing not ourselves, but each other, as well as
Christ did not please himself, but others.
1. Introduction (1.1-17)
The Holy Apostle Paul, addressing the readers of the capital, whom he personally did not know,
Exalted by the learning and culture of Rome, calls himself "a slave of Jesus Christ,
Called apostle" (1.1). Rulers and scholars like to put in front of their name
Great titles and scientific titles, but this great God-seer and companion of God
Grace calls himself a "slave of Jesus Christ" - Christ whose world has rejected and over
Whom he mocked, but to whom Saint Paul became a faithful servant and obedient slave.
At the appearance of the Savior to Saul, this enslavement took place, by which Paul magnifies
As a sign of the greatest mercy to him. This call made him "called to
the gospel of God" by the apostle of tongues.
The Apostle Paul immediately defines the universality of Christianity: the Son of God sent
Apostles "to subdue all peoples by faith", including the Romans, "beloved by God,
called saints" (1:7).
The apostle Paul calls Christians “saints” in the same theocratic sense, in
Which in Old Testament the people of Israel were called "beloved", "holy",
"chosen", i.e. separated from the rest, the pagan world. So are Christians
His call to holiness and life with God, through sanctification in baptism
They are called "saints". It is impossible to understand this word in the literal sense - holiness
It is achieved by Christian achievement and always stands thus the task of the life of Christians. So
The Apostle Paul calls the Corinthians "called saints" (1 Corinthians 1:2), although
Some of them were far from being even within the framework of ordinary human
Morality (for example, a blood-feeder among them).
The Apostle Paul teaches in all his epistles "grace and peace" (1:7). Available
In view of peace with God, which is achieved by reconciliation with Him through the forgiveness of sins
Grace through faith in Christ.
So that no one would think that he, the Apostle Paul, had not yet come to Rome
Because being ashamed to proclaim the Gospel of the Crucified, he rejects such thoughts, and
At the same time, he sets out the very theme of the Epistle: "I am not ashamed of the gospel
Christ's, because it is the power of God for the salvation of everyone who believes" (1:16).
For those who did not know Christ it was "shameful" and foolish to speak of the Crucified Christ, as
About God and the Redeemer, but St. Paul emphasizes that this is the gospel of Christ
This is precisely the "power of God for the salvation of everyone who believes." So the gospel is
Not just a story about Christ and His salvation, but the very means of salvation,
Because it draws people's hearts to faith, and faith saves.
The expression "salvation ... first to Judah" (1:16) must not be understood in the sense
"mainly to the Jews", but in the sense that the Savior sent the first to the Jews
Prophets, and then the apostles with a call to salvation. In the Gospel "opens
the truth of God" (1, 17), which every Jew aspired to, including Saul. Her
They tried to achieve in the Old Testament the exact fulfillment of the law of God, why and
It is called "lawful righteousness" (Phil. 3:6), or "own righteousness"
(Romans 10:3), since it had to be achieved solely by one's own efforts.
The gospel announces the coming of "God's righteousness" (1:16), which is no longer
The matter of our diligence in the affairs of the law is the matter of the mercy and goodness of God
With our complicity in the feat of the Cross of Jesus Christ. It has already been sent down by God and
It is given as a gift, as the justifying grace of God, but only to the faithful and through faith.
2. The dogmatic part of the epistle (1:18-11:36)
2.1. The sinfulness of all mankind (1.18-3.20)
Expanding on the thought briefly expressed in verses 16-17 about justification by faith in Christ,
This justifying grace from faith. This cause was universal sinfulness.
pre-Christian world. First, the apostle points to the sinfulness of the pagan world
(1:18-32), and then on the sinfulness of the people of Israel (chapter 2), so that
To most clearly show the insufficiency in the salvation of man as
Natural revelation and natural morality, as well as ritual
Mosaic law.
A) The sinfulness of the Gentiles (1,18,-32)
Before speaking about the guilt of the Gentiles before God, the apostle Paul
Proves that they could and did have a certain idea of Him on the basis of
Natural revelation given to the whole human race. It consists in
The fact that each person can, based on their own cognitive
faculties through observation and rationalistic study of causality,
The expediency of the world, its rationality and beauty conclude about the existence
Supreme Cause, supreme Mind, personal and good in relation to
To a person, i.e. God. From this natural revelation, the Gentiles were to
To know about God as Wisdom, Almighty Power and supreme good. Therefore they are not
They had to fall to such foolishness to start worshiping animals as God
(birds, quadrupeds, reptiles). Why did such a fall happen?
Gentiles? The apostle answers: "... they, having known God, did not glorify Him as God, and
They did not give thanks, but became vain in their speculations, and the senseless
their heart; professing to be wise, they became fools" (1:21-23). The pagans did not
No moral conclusions from the natural knowledge of God, but engaged in empty
Thinking about the nature of the gods, they created many ridiculous myths and cults. They
They were to render due to God to the extent that they knew Him, and they were given
There would be more revelation. But since they put in their hearts instead of God
An idol out of their lusts and passions, then God "betrayed" them to walk "in their own ways."
God "betrayed them", i.e. allowed them, provided them to explore all their limits
Own freedom, without which it is impossible to reveal all the possibilities of a person
As an image of God. Having chosen an unnatural way of life outside of God's law,
The pagans completely perverted the norms of human morality and the law of God. But in this
They received iniquity and due retribution: pagan society before
Corrupted, which soon became unviable.
B) The sinfulness of the Jews (2:1-29)
If the pagans, who had only
natural revelation, then the more guilty are the Jews who had
All the fullness of the Old Testament revelation about God. The apostle Paul shows that although
And the Jews boast of the law and the Scriptures, and they exalt themselves in this before the Gentiles,
They condemn everyone, but they themselves are also subject to mortal condemnation from God, because
They themselves do the same, although they do not recognize their sinfulness and guilt before Him. AND
If they still remain unpunished, they are subject to even more punishment on the day of judgment.
Judgment than the Gentiles. The Jews arrogated to themselves the right that belongs to God alone
To judge other nations, and this is their great sin.
The Apostle Paul therefore speaks of the universality of judgment and punishment: "Those who do not
Having the law, they sinned, outside the law and perish; and those who are under the law
They have sinned, they will be condemned according to the law, because it is not the hearers of the law that are righteous before
God, but the doers of the law will be justified" (12:12-13). The Gentiles will be judged according to
To the law given from birth: the ability to know good and evil, that is, according to the law
conscience, but the Jews will be condemned, as it were, according to a double law: an internal law, from
nature, and according to the written law given by God through Moses.
The natural moral law, or law of conscience, with which man is born
Into the world, the universal judge of the human race (2:14-15). Above this law of the Jews
They had the law of Moses - this is their advantage (2,10,17-20), for it led to
Truth, but only when it is fulfilled. And without the execution of the law, it is only more
He will condemn the Jews (2:9). The true Jew is the one who fulfills the law, and, moreover, fulfills
Not by the letter, but by the spirit, that is, it makes the law out of its internal debt
Need (2:23-29).
C) Comparison of Jews with Gentiles (3:1-20)
Having denounced the pride and exaltation of the Jews before the Gentiles, the Apostle Paul did not
It hides the real advantage of the Jews: they are entrusted with the word of God, and they
Before others received the gospel: (Romans 3:1-2). And the unfaithfulness of the Jews
Does not abolish the faithfulness of God's promises - the Jewish people remain a people
Great and chosen of God, for they have both "adoption, and covenants, and
statute, and ministry, and promises" (Romans 9:4). This people was to
To be a leader in the religious life for all mankind. From this point
Vision and circumcision, as a condition for entering Judaism, also mattered
It gave an advantage. And the fact that they, the Jews, are now rejected does not mean that
God is not faithful in His promises - this happened because of the unfaithfulness of themselves
Jews, - through non-recognition of the appeared Messiah. The advantages of the Jews exalt
Only the glory of God, but do not express their moral dignity.
In verses 3,5-8 the apostle refutes this sophistry attributed to him: if
The untruth of people has revealed the great truth of God, then why does God punish for
Not true? If the infidelity of the Jews caused the coming of the Messiah into the world and an abundance of grace,
Why condemn them? The Apostle expressly states without proof that on such
The cunning sophists have already prepared the righteous judgment of God. Only a cunning mind could
Pervert the words of the apostle, which turns out that God is either unjust or
Cruel. But the moral sense of man rebels against such syllogisms and
twists of the mind, which shows their falsity, although formally logically they can
Be and be true.
In verses 9-19 of the third chapter, the apostle again returns to the question of the benefits
Jews and says that morally they have no
Advantages over the pagans, therefore, they have no right to be proud of them.
The Jews did not keep the law, therefore they have no right to justification before
God. Thus, "the whole world becomes guilty before God" (3.19), - "as
Jews and Greeks alike are all under sin" (3:9).
2.2. The doctrine of justification by faith (3:21-3:31)
In the previous section (1.18-3.20), the dogmatic position on
The universal sinfulness of the human race and the insufficiency of what he had
Means of justification (for the Jews - the law of Moses, for the Gentiles - the law
Natural, the law of conscience). This leads to the recognition of the need for a new
The means of justification, namely, the grace of God through faith in Jesus Christ.
"But now, apart from the law, the righteousness of God has appeared, of which
The law and the prophets, the righteousness of God through faith in Jesus Christ in all and for all
Believers, for there is no difference; because all have sinned and come short of the glory of God,
Being justified freely, according to His grace, through redemption in Christ Jesus" (3:21
These verses express the essence of the whole gospel of the holy apostle Paul about
excuses; it is also the main theme of the Epistle to the Romans.
Thus, every sinner is justified by the “truth of God,” which has appeared
Regardless of the law and its works, although "the law and the prophets" testified to it,
That is, the Old Testament. In what does this "truth of God" consist? That everyone
The sinner is justified by God, that our sins are atoned for in the sacrifice of Jesus Christ and
We are forgiven. This is the objective condition of our justification. From our side,
Those. the subjective condition of justification is faith in Christ: "the righteousness of God
Through faith in Jesus Christ" (3:22).
A new attitude of reconciliation towards God returns to the state he
Lost in the fall.
Just as dirt is cleansed by water from an object immersed in it, so sin is cleansed in
The sacrament of baptism by faith in the washing bath of the Blood of Christ. Believer by faith
Unites with Christ, accepts the cleansing power of Christ's Sacrifice and thus
The most becomes justified, sanctified and holy. By faith we accept the truth
God's", i.e. His righteousness, holiness - we accept "free", by grace,
redemption in Jesus Christ" (3:24). Therefore, the grace of God is
The first and foremost reason for our salvation. Verse 3:26: "...let him appear to the righteous and
Justifying..." shows that through the giving of justification through the sacrifice of the Son of God,
God turned out to be "righteous" at the same time; just (offering for sin)
brought) and "justifiers", i.e. loving (we were justified by His sacrifice, His
"true").
But the question arises: if only faith justifies, then is it not abolished at all?
A law that was also given from God? This question is raised by the apostle Paul himself (3:31)
And he answers: "Not at all; but we establish the law" by faith. How do we affirm? So what faith
Cancels only the appearance of the law, its dead letter, and its internal, spiritual
The side, that is, what he was called to - to correct the sinner, - affirms.
Thus, the germinating grain, on the one hand, abolishes its body, but on the other,
It confirms it, for it releases the power hidden in it, capable of bearing fruit. Law
He tried to make a man righteous, but he could not. Faith did it, and thus
Fulfilled the desire of the law. Faith attracts grace to fulfill the law, and
By grace from faith, by works of faith, a person is saved.
The words of the Apostle Paul, in which he emphasizes the priority of faith over the law in
The matter of justifying the sinner, sometimes gave rise to various misinterpretations
(2 Pet. 3:16). "For we acknowledge that a man is justified by faith, regardless of
Works of the law "(3.28). Sometimes this place is considered contrary to the teachings of the apostle
James about faith: "What does it profit, my brethren, if someone says that he has faith, but
Doesn't have a case? Can this faith save him"? (James 2:14), and further: "faith, if
Has nothing to do, is dead on its own" (2:18).
There is no contradiction here. The apostle Paul speaks of the "works of the law" which
Indeed, without faith they do not give salvation, they do not acquire grace - all this gives
Faith in Christ. According to the Apostle Paul, a person of faith is a person who is in
brand new condition, for he was baptized into Christ and put on Christ, he
"new creature" The life of a believer is a life animated by the Spirit of God, a life already
Not on their own, but on the will of God. For such a believer, the works flow from his faith.
Therefore, justification is not given because of the works that follow faith, but because of
The cause of faith that precedes works. Faith is imputed to man in the great
A moral and life-practical feat that can justify it before God.
The faith of which the apostle James speaks, "faith without works," should be understood as
Belief is like a judgment of the mind. Such a religious but speculative faith is itself
The self cannot save a person. Faith saves when it leads a person to
Renunciation of sin, i.e., to repentance and union with Christ, is not moral
Only, but ontologically! The kind of faith that "works by love" (Galatians 5,
6), is justifying, and faith without works of love is dead. Thus, it is not necessary
Contrast the sayings about the faith of the Apostle Paul and the Apostle James, and understand them
In unity, as different states, levels or qualities of faith.
Abraham's example of faith (chapter 4)
Chapter 4 gives an illustration of righteousness in the example of Abraham, whom the Jews
They were especially proud, considering themselves to be his descendants. Abraham did things more than others
Law, but he was not justified by them (not by circumcision), but by faith in the promise of God,
Which he received before circumcision (4, 3). He lived by faith, and his works flowed from his
Faith, and why were pleasing to God.
Verses 4-8 speak of the justification of the "believer" by faith and the "worker" by works.
The “doer” is the one who, although he believes, does not place the support of salvation in
Pardon from God, but in their righteousness, in their deeds. It's an excuse "by
Duty, that is, to the extent that he fulfilled the deeds of the law, he was justified to that extent. And since
It is impossible to fulfill the whole law, then the hope of salvation cannot be connected with
By deeds, but only with faith. A "believer" is one who, although doing all that is due,
But he considers himself "an indispensable slave." He bases his justification not on these
deeds, but on faith in God, believing that God will not let him perish, but will save
His. The apostle calls such a justified believer "wicked" because,
Although he does everything in his power, he still remains a sinner. But for the sake of
His faith God accepts him as a prodigal son, forgives him for his wickedness. Faith
There is the highest and most precious thing that a person can manifest - a sinner in his
Justification. With repentance, striving for righteousness, his shortcomings and sins
They are covered with the righteousness of God, assimilated by faith. And God gives no longer by the measure of works
Justification, but immeasurably how much a person can accommodate. And as a believer trusted not
For deeds, although he is rich in them, but for the mercy of God, then God gives him by faith, and not
On business. True faith is unthinkable without deeds, for it, as an act of the spirit, determines
Deed, and deeds without faith can be mechanical, vain, self-serving.
Therefore, the apostle Paul says that faith does not destroy or devalue deeds.
Law, but they are approved (3.31).
Since justification was imputed to Abraham before circumcision, by faith, it means that it is not
Depends on circumcision and extends not only to the carnal descendants of Abraham,
But on all believers and in uncircumcision, that is, on the Gentiles who have accepted the faith. That's why
Abraham is the father of all believers, regardless of nationality (4:12-18).
"The law produces wrath" (4:15) in the sense that the sin of ignorance makes the law
Sin is manifest and arbitrary. The law only exposes sin, but cannot help
The carnal man must overcome it, which brings the wrath of God on him even more.
The example of Abraham shows the power of faith in general (4:18-21): he who trusts not in
His strength, but the strength of God, overcomes formal logic and evidence
Of his mind and in spite of everything, he trusts God - God also imputes him to
Righteousness is courage and keeps His promises.
2.3. Actions or fruits of justification (chapters 5-8)
Above, the apostle Paul showed that the justification of a person before God is accomplished
Only faith in Jesus Christ. Now the apostle sets forth the fruits of justification, viz.
What treasures justification brings.
A) Reconciliation of man with God (5, 1-11)
The first fruit of justification is the reconciliation of man with God,
The destruction of the former enmity between them. Justification that destroyed sin destroyed
The barrier that separated man from God, and thus opened for man again
Access to the source of grace. "Therefore, having been justified by faith, we have peace with God
Through our Lord Jesus Christ, through whom we gained access to that
Grace in which we stand (5:1-2). To have "peace with God" means not
To return more to sin, because that would mean again enmity with
The justified have access to the grace "in which they stand" (5:2), i.e. grace
the knowledge of God, the grace of the sacraments.1 But a special object of hope and praise
Justified are the blessings of the age to come: "We rejoice in the hope of the glory of God, and we do not
Only, but we also boast in tribulations" (5:2-3), which also lead to the glory of God in
Future life. The apostle emphasizes that afflictions are laudable even now,
For from them comes patience and experience, which in turn lead to
Hope for future blessings (5:3-4). Our hope is based on the sacrificial love of God
To us: "God proves His love by the fact that Christ died for us when we were
Still sinners" (5.8); died "at a certain time" (historically known), died
"for the ungodly" (i.e., for all of us, see 5:6). Thus, there is now no
An apology to him who does not care about his salvation, for through faith we have been reconciled to
God and Christ has risen for our justification.
B) The rebirth of mankind in Christ (5:12-21)
The apostle Paul considers all mankind before Christ as a single whole, in
Which reflected the properties of his ancestor Adam. The first man sinned
This long line of descendants, and therefore the descendants bear both
Ancestral sin, and the punishment for it is death (5.12). "as one
Through man sin entered the world, and through sin death, so death passed into all
Man, because in it all have sinned" (5:12). All participated in sin
Adama, as a species participates in a genus.
"Sin is not imputed when there is no law" (5:13), - here we are talking about such a sin,
Which, according to the definition of God, was followed by death. Such a sin before the gift
There was no law, but "death reigned from Adam to Moses and over
Not sinning like the crime of Adam" (5.14). "Death reigned" -
Because Adam called into being the law of death. The descendants of Adam were born under
A death sentence, because his sin was the sin of all human nature.
But Christ, the New Adam, begins a new race of humanity. Combination with Him
takes place in the acceptance of His grace in the sacrament of baptism, and especially in the acceptance
His deified humanity in the sacrament of communion. Believers receive in Christ
the source of life and immortality, i.e. divine grace, which
the opposite of sin, "abundant for many" (5:15). If sin has
caused by Adam, there was enough malignity to bring death on all
his descendants, then the grace of Christ all the more should have the power to justify
Christians, for it is sent down by God Himself. In Christ the "surplus" or
"an abundance of grace" (5:17), sufficient not only to blot out sin,
to heal the disease, but much more - to restore the fallen, to sanctify,
to adopt God, to return the former beauty, honor and glory of the image of God. "For how
many sinners became by the disobedience of one man, so by the obedience of
many will be made righteous by one" (5:19).
When the law of Moses came, "then the transgressions multiplied" (5:20), however,
not because of the law, but because of our sinful flesh. Evil Wishes
revived, having been convicted by the law. The law, like a medicine, drove out the hidden
disease in order to destroy it later. The multiplication of sin hastened the manifestation
the abundance of the grace of God, which proved capable of raising humanity to
eternal life (5:20-21).
c) Freedom from slavery to sin (Chapter 6)
The greatest fruit of justification by faith in Christ is the Christian's deadness to sin.
Our death to sin is accomplished in baptism, when, immersed in the water of baptism,
we plunge into the death of Christ, into the cleansing power of His Blood, and rising from
water, resurrect with Him. How, by immersing a dirty cloth in chlorine water, we
we take it out clean, so, plunging into the death of Christ in baptism, we rise,
cleansed from sin by the grace of the Holy Spirit. "Don't you know,
asks the Apostle, - that all of us, who were baptized into Jesus Christ, into his death
baptized? We have died to sin: how can we live in it?" (6:2-3). Believer
a Christian lives in renewed flesh, therefore he is obliged to live a new life in
Christ. Having been baptized into "the death of Christ", he buried his sinful body and
resurrected with Christ in a spiritual body. But the realization of this co-resurrection
occurs throughout the life of a Christian, in the process of spiritual warfare with sin.
Baptism into the death of Christ (6:3) is co-crucifixion and dying with Christ, i.e. not
only moral, legal-formal acceptance of His redemptive feat,
but real compassion with Christ on the Cross. Our "crucifixion" with Christ
takes place on our life's cross, which we bear as we follow Christ.2
baptism, "our old man" is crucified, i.e. our tendency to sin,
crafty mood; the "body of sin" is abolished (6.6),
"death to sin" and "deliverance from sin" (6:7). And to assure us
the possibility of such freedom from sin, the apostle points to Christ, who
"having risen from the dead, he dies no more" (6:9). In baptism we received this
the power of the life of Christ - the power of the grace of the resurrection, with which they must overcome
sin.
In order to be freed from sin, the apostle gives such advice to Christians: we must honor
themselves "dead to sin, but alive to God" (6:11); not to reign
sin and sinful thoughts in us, as before they reigned (6.12); Not
betray their members as instruments of sin (6, 13); On the contrary, a Christian should
submit oneself to God, all members to be "instruments of righteousness" (6,
13), i.e. to do good deeds.
The Christian, freed from the bondage of sin and placed under grace, voluntarily
lends himself to the "obedience of righteousness" (6:16), becomes a "slave
righteousness" (6:18). But the bondage of righteousness is true freedom, because
accepted by love; besides, this "slavery" no longer brings shame and death, but
"holiness and eternal life" (6:22).
d) Freedom from Old Testament Law (Chapter 7)
In Christ man is freed both from the power of sin and from the power of the law.
The Apostle illustrates the idea of freedom from the power of the law of Moses by comparing with
a married woman who is bound by the law of duty to her husband while he lives. If
husband has died, she is relieved of her duties towards him and takes over
responsibilities to a new husband. So is the Christian, justified by faith in
Christ, becomes free both from sin and from the law by which sin
reproved, and led by the command of grace. All this is achieved under the condition
repentance: death to the first husband - the law and betrothal to a new husband - Christ in
baptism (7:2-4).
But lest anyone should think that the apostle Paul, in proclaiming freedom from the law,
destroys God's institution, the economy of salvation, the apostle specifically
stops at the role of the Old Testament law. He talks about the positive
the role of the law that he had, namely: the law knows sin, the degree
guilt before God. "I have known sin in no other way than by means of the law" (7:7).
The law, like a mirror, reflects our sins, reveals God's requirement and is given for
our benefit. But the law, revealing the sin that lives in our flesh, does not give its power
win. Evil comes from sin making the law its soil. sin takes
occasion from the law (7.8), since the law reveals sinful desires. On the law
our freedom is tested, which, being imperfect through the conquest of sin,
trying to deviate from the requirements of the law.
The law was given "for life" (7:10), "the law is holy and the commandment is holy" (7:12), "the law
spiritual" (7:14). But since man is "carnal," he is not only prone to sin, but
"sold to sin" (7.14), then, in the presence of the law, sin intensified even more, "came to life"
(7.9). The law, being essentially a beneficence, actually served to a greater extent.
condemnation. But the fault of this is not the law, but the person, or rather, the sin living in him,
making a person "carnal". Carnality is not only outright sinfulness or
sinful sensuality, but in a broader sense, this includes all
graceless desires of the soul. Man is "sold to sin" (7:14) in the sense that
he, being free, so obediently fulfills the sinful desires of the soul and
body, as if he had been sold into slavery to those desires. Even hating these wishes and
abhorring them, a person, due to his weakness, cannot resist them, obeying them
desire, as if clouded by them and fulfills them (7:15). However, in any sin
a person remains responsible, because he realizes that sin is evil, improper and
prohibited.
The responsibility of man before God, according to the apostle Paul, is explained by the fact that
his spirit always hears the voice of God (2:15). This is the law of his heart, the law of conscience,
through which God speaks to us. The law of conscience is the seed of divine life in
us, which the apostle calls the "inner law," the "law of the mind" (7:23); he
and "delights in the law of God" (7:22). But in the flesh,1 i.e. V
soul-bodily organism, the desire for sin lives, which inclines the unstable
to good will and captivates it. And although in the very action of sin its sweetness disappears and
charm, but every time he approaches a person, he seduces and
enslaves our mind or spirit. Seeing such a miserable state of fallen man, the Apostle
exclaims: "Poor man I am! Who will deliver me from this body of death?" (7.24).
This is the cry not only of the apostle of tongues, but of all mankind, which in the face
its best representatives, great saints and ascetics of the spirit, was aware of
their plight, placing the hope of deliverance only on Jesus Christ
(7,25).
e) Freedom in Christ and new life in the Holy Spirit (chapter 8)
This chapter summarizes the previous discourse on the fruits of justification.
Justified by faith, the Christian was reconciled to God, in baptism received access to
grace of God, died to sin and the Old Testament law and now must live
"not according to the flesh, but according to the Spirit" (8:1-2). The apostle calls the law of life "according to the flesh"
life according to the "law of sin and death" (8:2), because the works of the flesh were only sin,
and sin led to death.
Since in the Old Testament the law was "weakened by the flesh, powerless" to justify,
the goodness of God has chosen a new path of justification - through the coming of the Son of God "in
the likeness of sinful flesh."2 In Himself, Christ exalted this universal, but
His sinless flesh "as a sin offering, and condemned sin in the flesh" (8:3). "And what
Most amazing of all, says St. John Chrysostom, is not afflicted flesh, but
the sin that afflicted her is subjected to condemnation and destruction. "The justification to which
called the law, was thus fulfilled in Christ Jesus, but by grace
is assimilated by all who believe in Christ, "who do not walk according to the flesh, but according to the Spirit" (8:4).
The Apostle Paul draws two kinds of life: according to the flesh and according to the Spirit (8:5-17). Flesh,
due to original sin, is subject to the law of sin and death, but the spirit,
due to justification in Christ, has in him a supernatural life by grace
and thus the germ of eternal life (8:11). Those who live "according to the flesh" are those who
obey the lower, mental and bodily desires that contradict the higher commands
spirit and law of God. Therefore, such a life is "enmity against God" (8.7),
disobedience to His demands. Those who live "according to the Spirit" have the Spirit of God in them,
whom they received in the grace of baptism. From this, all nature is imbued with the Spirit
God's, is reborn, and the person begins to live "according to the Spirit."
"If anyone does not have the Spirit of Christ1, then he is not His" (8:9), he is not Christ's, not
Christian. The Holy Spirit as the seal of Christ marks the Christian. In the sacrament
Chrismation and the Christian is sealed by the grace of the Spirit, making him a child
Christ and a member of the Church. How can we know if we have the Spirit of God?
The apostle answers: "If Christ is in you, then the body is dead to sin, but the spirit is alive to
righteousness" (8.10). If sin loses its power over us and we live "for righteousness"
(8:10), if by the Spirit we "mortify the deeds of the body" (8:13), then we are Christ's and the Spirit
God lives in us (8,9). This spirit will also quicken our mortal bodies (8:11), like
how He raised Jesus Christ from the dead.
Having received the pledge of the Spirit of God in baptism, the Christian must be guided,
be led by this Spirit in order to receive the sonship of God: "For as many as are led by the Spirit
of God, they are the sons of God" (8:14). So also in natural life the son is established in
paternal inheritance rights only upon reaching adulthood and with
provided that an impeccable life and the fulfillment of the will of the father will prove worthy of these
right.2
The reality of such adoption is evidenced by one's own consciousness.
believer who cannot otherwise relate to God as to the Father, why we and
we cry to God: "Abba, Father!" (8.15), i.e. "Our Father". Only in the New Testament
the grace of God gives boldness to turn and draw near to God as to the Father.
Further, the apostle also points to the objective evidence of our adoption to God,
is the testimony of the Spirit Himself, which we hear in our hearts: "This very
The Spirit bears witness with our spirit that we are children of God" (8:16). In Slavic
the text uses the more precise expression "will obey", i.e.
the Spirit of God bears witness with our spirit. So if our spirit testifies,
that God is our Father, the Spirit of God bears witness that "we are the children of God."
The consequence of our sonship to God is also our inheritance to Him: "And if
children, then heirs, heirs of God, and joint heirs with Christ" (8:17).
the prodigal son, repentant and returned to his father, is received again as a son and
gets the right to inherit, so do we. Moreover, the apostle specifies that we do not
incomplete heirs, which may even be illegitimate children or slaves, but
"joint-heirs with Christ", i.e. we receive the fullness of the glory that the Son of God Himself has.
This is possible, for we are grafted into Christ in baptism, like a branch to a vine,
and if we continue with him in life, we will be with him even in death.
But believers, seeing themselves in suffering and humiliation, might doubt that they
heirs of God. The apostle consoled them and says that we are not only suffering, but
we have compassion with Christ and for Christ, and this is the way to co-glorification with Him: "if
only with Him do we suffer, that we may also be glorified with Him" (8:17). Inspiring Christians,
the apostle testifies that all sufferings, whatever they may be, are nothing in
compared with the glory that will be revealed in us in the future, when we are glorified
with Christ (8:18). The present world cannot contain the glory of God, and that it
opened in fullness, the world itself must be renewed, cleansed and transformed.
Suffering is the path to purification for future glorification.
The glory of the adoption of the children of God is so great that all
nature: "For the creation waits with hope for the revelation of the sons of God" (8:19). Deprived
rational consciousness, in deep anguish and wordless languor, she awaits the removal
from it the curse brought on by the fall of man, and the return to
the immortal glory of the God-created world. When will the human race be restored?
nature through the resurrection, then also what was created for it will receive glory and
immortality; The apostle notes that man himself tragically experiences perversion
image of God in ourselves: "Having the firstfruits of the Spirit, we also groan within ourselves, waiting for
adoption, the redemption of our body. For we are saved in hope" (8:23-24). And we
we yearn for the future salvation, because now we do not yet own everything that
belongs to the saved. But if we live in God and die in God, we will receive
perfect salvation with Him.
The firstfruits of the Spirit that is in us “strengthens us in our infirmities… intercedes for
us with inexpressible groans" (8.26). When we pray to God, we must completely
rely only on God; then the Holy Spirit Himself, who is in us, intercedes for
us before God (8:26). We recognize this prayer in ourselves, but it is not from us, but from
Spirit. Our prayers, contained in the Prayer Book, are valuable because they are precisely
there are prayers of the Spirit, spirit-bearing and spirit-moving. The Prayers of the Spirit are named
"ineffable" in the sense that the heart feels the Spirit deeper and more fully than
can express our poor language. Don't be embarrassed, though,
"But he who searches the heart knows what the mind of the Spirit is" (8:27), - God present in
heart and hearing the prayer of the Spirit does not need clarity of words.
The apostle goes on to set forth another basis for our hope of a future glory, which is
the eternal definition of salvation and God's sacrificial love for man (8:28-39).
The eternal council, or the plan of God about the world, foretelling the ways, how everything
humanity, and every person, predetermined the work of salvation. "For whom
he foreknew, and by this he predestined to be like the image of his Son ... And whom He
predestined, those he called; and whom he called, them he also justified; and whom did he justify
and glorified them" (8:29-30).1 The salvation or destruction of the soul is foreknown by God and in
agreement with this foreknowledge have been determined from time immemorial, but carried out with the participation of
our freedom. The essence of predestination is well conveyed by the parable of the Savior about
called to the banquet (Matt. 22:2-14), as well as God's choice of Isaac as His inheritance
(Gen. 23-34).
No believer should doubt that he is called to salvation,
because God Himself proved it by the fact that "He did not spare His Son, but betrayed Him
for all of us, how can He not grant everything with Him?" (8:32). Who will realize and feel
the greatness of God's love for man, it cannot but kindle with a reciprocal love for
God, which no forces of earth and heaven can shake: "neither sorrow, or
hardship, or persecution, or nakedness, or danger, or the sword... cannot separate us
from the love of God (8:35-39).
2.4. Jewish unbelief. The Causes and Meaning of This Unbelief (Chapters 9-11)
In previous chapters, the apostle Paul showed that justification is possible only through
faith in Christ (1:17-3:31), showed also the beneficial fruits of justification from faith
(5-8 chapters). However, unbelieving Jews remained before the face of the apostle,
boasting in the promises of God concerning their election. Questions to be answered: 2
Was not God's promise broken by the fact that there are unbelieving Jews (9
chapter);
What is the reason for the unbelief and rejection of some Jews (chapter 10);
Give evidence of the goodness of God to those who are faithful to Him (chapter 11).
These questions cause the apostle to take another deep look at addiction.
justification from the predestination of God and from the faith of man; for a perfect change
properties of the chosen people, which served as the reason for his rejection; to the world
the meaning of this rejection; and, finally, prophetically portray the future fate
Israel.
a) The Faithfulness of God in Keeping His Promises (Chapter 9)
Before rebuking the Jews for their unbelief, the apostle Paul testifies of his
sincere love for them, their brothers in the flesh, - love, reaching the point that
he is ready to sacrifice his own salvation for the salvation of Israel: "I would
myself to be excommunicated from Christ for my brothers, my kindred according to the flesh" (9:3).
Saint John Chrysostom says that these words are like a riddle.
Indeed, could the apostle Paul say that his brothers were dearer to him than
Christ? Above, in chapter 8:35-39, the apostle swore that no power in the world
creature cannot separate him from Christ, but what is here? But according to the greatness
the desire is great and the sacrifice. The prophet Moses was ready to bear a similar sacrifice when
begged God to blot him out of the book of life if He did not have mercy on the Jews for their
sins (Ex. 32:31-32). Great promises were given to Israel, and "from them Christ
flesh" (9:4-5), therefore the glory of Israel is at the same time the glorification of God;
the apostle is jealous of her, imitating in this the God-seer Moses.
But a significant part of the Jews did not accept Christ, and the promises given to them did not
served them well. Did this violate the very promise of the election of Israel?
No, it didn't break. The promises of God came true to those who received by faith
Christ; they are the true Israel, the true seed of Abraham, and they were given
promise. "For not all Israelites who are from Israel; and not all the children of Abraham,
who are of his seed ... that is, not children of the flesh are the children of God; but children
promises are considered as seed" (9:6-8).
Before the coming into the world of Christ, it was not clear who, in fact, belongs to the seed
Abraham. But with the advent of Christ, this belonging was clearly revealed: those who believed
into him they entered into the inheritance of the promise, and those who disbelieved were cast out of it.
Therefore, the children of the promise are those who are born by the action of God,
by the Spirit of God, and not those whose sonship is the consequence of any right, merit, or
advantages of Israel. The birth of Isaac, the son of promise, was not produced by a womb
Sarrin, but "the word of promise" (9:9). So Christians are born in a font
baptism with the Spirit of God, that is, according to the promise. Example of Jacob's election and rejection
Esau, one of the heirs of the promise, shows independence even more strikingly
promises from the fleshly birth - it is accomplished by God, and even before
birth (9:10-13).
However, one cannot see in the Apostle Paul the doctrine of unconditional predestination,
as the Calvinists do. Determination on election to justification, pardon
of an individual person or an entire nation is committed in accordance with the truth of God and
His goodness and is accomplished according to the foreknowledge of God. "Whom to pardon, I will have mercy; whom
pity, I will pity "(9.15), that is, whoever is worthy of pardon, he has mercy; whoever
worthy of bounty, he will reward him. But since God knows in advance the path of a person's life
or the people, then He makes a decision about them in advance, before the deeds themselves, although in
agree with them. The pardon itself does not depend on the merits of a person, but
only from a merciful God:
"So, pardon does not depend on the one who wants it, not on the one who strives, but on God
merciful ... Whoever he wants, merciful; but whomever he wants, he hardens" (9:16-18).
The apostle illustrates this idea with a number of examples.
Isaac intended to bless Esau, but God determined to choose (by foreknowledge)
Jacob. Of course, God's determination, not man's, came true. God foresaw
the action of Rebekah, who by cunning exceeds the blessing of Isaac. Jacob was
more worthy than Esau, and God awarded the blessing in justice to him, and not to Esau.
Likewise, the election of Israel, although in accordance with its dignity, does not depend on
him, but there is a matter of God's mercy. Everyone is guilty before God and worthy of death,
however, God has mercy on some and not on others. God bless the Jews, not the Gentiles
choosing them as his people, even though they are not worthy of this election.1 It was impudent
to demand from God an account of His actions, why He shows on some peoples
Your wrath and justice, and mercy on others. God's providence exceeds
our understanding, and the apostle Paul hurries to stop unreasonable curiosity: "And you
Who, man, why are you arguing with God?" (9.20). Man in relation to God
likened by the apostle to clay, from which the potter makes various vessels
(9.21). No matter how unrequited clay is in the hands of a potter, there is no absolute
predestination, for it does not depend on the arbitrariness of the potter, but on the quality of the vessel
the fact that one vessel is in honorary, and the other in low use. This
By example, the apostle teaches prudent obedience to the will of God and His
orders. The orders themselves agree both with God's truth and
wisdom, so also with the dignity of men.2 God, with "great forbearance, spared
vessels of wrath" - recalcitrant Jews and, conversely, "revealed the wealth of His glory over
vessels of mercy" (9:23), that is, over the Jews who had turned to Christ and
pagans. All these expressions about predestination can be expressed as follows: God has mercy,
who should be merciful, and hardens the one who hardens himself.
In the same sense, the apostle cites the prophecies of Hosea about the call to salvation.
Gentiles (9:25-26): Gentiles, not being the people of God, not beloved by
promise, became God's people, beloved after being freely
willingly accepted the gospel of Christ, but the Jews, rejecting Him, "paganized",
lost their choice.
Out of numerous Israel, only a "remnant" will be saved, only those who believe in
Christ: "Though the children of Israel were as many as the sand of the sea, only a remnant
be saved" (9:21 according to Isaiah 10:22)
Thus, Israel, seeking salvation from the "law of righteousness," i.e. on the tracks
outward fulfillment of the law, did not find salvation; but the Gentiles, who did not seek, found
him by believing in Christ. Christ became a stumbling block for some (Jews) and
salvation for others (Gentiles). He had to be accepted by faith, about which
Isaiah prophesied: “I lay in Zion a stumbling block and a stone of stumbling block, but
everyone who believes in Him will not be put to shame" (9:33, according to Isaiah 8:14; 28:16).
b) The wine of Israel (chapter 10)
In the 10th chapter, the apostle analyzes in detail what was the fault of Israel, which brought him
falling away from the promise of salvation. He acknowledges that the Jews had jealousy, but not
according to reason (10, 2), that is, they had enough religious zeal, but did not understand
that one must seek justification from God, and not trust in one's own righteousness.
They did not understand that the Messiah predicted by the prophets would be the only way
salvation - through His death on the cross, where righteousness will be satisfied and
law.
"For, not understanding the righteousness of God, and striving to set up one's own
righteousness, they did not submit to the righteousness of God. Because the end of the law -
Christ" (10:3-4).
"The end of the law is Christ," because the law led to the necessity of recognizing Christ.
Those who sought righteousness from the law could receive it if they fulfilled all
law. But no one could do this, because the power to fulfill the law gives
Christ in His grace to those who believe in Him. By accepting Christ by faith, a person becomes
justified in all the breadth and depth of the law. Saint John Chrysostom on this
occasion says: "So, do not be afraid that, having come to faith, you have left the law. You
then you transgress the law when you do not believe in Christ for the sake of the law. When do you believe
into Him, then you also fulfill the law.”1
The apostle paraphrases Deut. 30:12 speaks of the inexcusable rejection of
faith: you do not need to ascend to heaven for the commandment - it has already been brought from there
Christ; there is no need to bring Christ down either - He has already come (10:6-8). There is no need for
descend the abyss to raise Christ from the dead - He is already, like Jonah, in
the third day he rose from there. Having these certificates, one must accept Christ, and with Him
and the entire New Testament. However, for salvation, one consciousness of one's own
justification by faith in Christ. Salvation is the assimilation of a redemptive feat
Christ; His sacrificial love. But love can be satisfied with love, so
Apostle Paul and speaks of the need for the salvation of an active, living faith, in
which love to God is expressed: "For if you confess with your mouth
Jesus the Lord and believe in your heart that God raised him from the dead,
you will be saved, because with the heart they believe unto righteousness, but with the mouth they confess
salvation" (Romans 10:9-10).
Faith and the exercise of faith are inseparable and equally necessary for salvation. Faith
cordial, internal gives an excuse, but if it is real, it cannot help but
to manifest itself in life, not to confess with lips and deeds. Living by faith requires
self-denial, it is associated with deprivation and, if required, with martyrdom, and
salvation in Christ is co-crucifixion with Christ, i.e. always martyrdom.
The confession of faith assimilates the fruits of redemption to the confessor himself and serves the cause
preaching to other people.1
To completely deprive the Jews of the opportunity to justify their unbelief
not hearing the sermon, the Apostle again proves them with the testimony from the Scriptures
irresponsibility. There are preachers of the faith, of whom it is said: "how beautiful are the legs
those who proclaim the gospel of peace, the gospel of good" (Is. 52:7); 2 there is also their sermon:
"their voice went through all the earth, and their words to the ends of the world" (Ps. 18:5); And
they understood the essence of this sermon, since it was able to understand "unreasonable"
pagans (Dt. 32:21), since they found Christ "not looking for" and not "questioning" (Is. 65:1).
c) The Future Conversion of Israel (Chapter 11)
From what was said above in chapter 10, the Jews could conclude that the apostle admits
complete rejection of Israel, or that God "mistaken" in choosing them as His people.
Desiring to comfort his brothers, who are kindred to him in the flesh, the apostle Paul offers a series of
comforting thoughts about the goodness of God's economy. He says that if
not all accepted the promise of faith, then not all are rejected, and God did not err in
choosing Israel as "his people". "He did not reject His people, who He
knew" (11:2). God foresaw that they would be faithful to His word, gave them a promise and
chose them as "the people of God."
For a clear example, the apostle pointed to himself: if he, Paul,
an Israelite, from the tribe of Benjamin, previously known to everyone as the persecutor of the Church,
God did not reject, but called to faith, then God will save from the other descendants of Abraham
worthy of it. Despite the apparent rejection of the majority, God will save the remnant
faithful. As in the time of the prophet Elijah, not everyone "kneeled before Baal"
(11.4), "so also at the present time, according to the election of grace, a remnant has been preserved"
(11.5). "Choosing by grace" is accomplished through the gospel and the gift of grace,
those. taking into account the free will of man and with the assistance of grace. Grace
chooses those who are able to accept it, they are the chosen ones, the "remnant"
rescued.
Israel as a whole, as a people, "what he sought did not receive; the elect received, but
the rest were hardened" (11:7). To these last God, according to the prophet Isaiah, "gave
the spirit of sleep" (11.8), i.e. allowed them to be in sleep. Their fate awaits
the enemies who pursued David (11:9); more precisely, this is the fate of the Jews who crucified
Christ.
However, the fall of Israel was not accidental, but was part of the plan of the Divine
plans for the salvation of the whole world: “Did they really stumble, so as to fall completely?
No way. But from their fall salvation to the Gentiles, to excite in them jealousy"
(11,11).
Through the fall of Israel, the gospel was made available to the Gentiles. The faith of the Gentiles must
was to arouse in Israel the desire to receive the treasure of her revelation herself.
The Jews "stumbled, not in order to fall, but in order to rise up through stumbling and
mend" (Ecumenius) .1
Wishing to arouse zeal for the acceptance of the faith, the apostle Paul points to
providential action of God, who even the impoverishment and stumbling of the Jews
made "wealth to the world" - how much more good will it be if they are converted (11.12).
The apostle looks for great fruits of faith, which he associates with the conversion of Israel:
"For if their rejection is the reconciliation of the world, what will their acceptance be but life from
dead"? (11:15).
If all the Jews want to turn to Christ, then all that remains is to open
Kingdom of Christ and the resurrection of the dead. The apostle is so jealous of the conversion of Israel
also because he is the "beginning", the "root", from which salvation grows
the world. This root is holy, despite the fact that some of the branches have broken off.
Israel is depicted as a noble olive tree, to which God, in return
broken off branches, grafts in the shoots of the wild olive tree, i.e., the believing pagans
(11:17-24). This gives the apostle the right to lift the veil of the future, the mystery of fate
Israel and the providential meaning of its apostasy: "the bitterness took place in
Israel in part, until the full number of the Gentiles enter" (11:25).
"Partly" can be understood in two ways: either "not forever", or "not all". And then and
the other understanding is true. That "not all" were hardened, the apostle Paul said
above, giving an example of the preservation of the remnant of the faithful under Elijah and himself. And about that
that "not forever", the apostle specifies here: "until the time when the full number of
Gentiles" (11:25), that is, until all who have been foreknown by God are converted to the faith.
Then the great prophet Elijah will come and proclaim to them the doctrine of faith (Matthew 17:11). And then
"all Israel" will be saved, as it is written: "The Redeemer will come from Zion and turn away
wickedness from Jacob" (11:26). How to understand the expression "all Israel?" Bishop
Feofan (Govorov) says that here it is necessary to understand him in a spiritual sense, i.e.
this is the majority of believers in general, whether they be from Jews or from Gentiles, so
as soon as believers are in the true sense of Israel (cf. 9:6-9).
The Jews, because they resist the gospel, became "enemies for our sake" (11:28), i.e.
Gentiles, so that they come to faith and be saved. But God does not reject the Jews either.
completely, but waits for their conversion, calls them "beloved of God for the sake of the fathers",
those. for the sake of choosing them as the people of God. So, "God has shut them all up in disobedience,
to have mercy on all" (11.32). The incomprehensibility of the Divine Providence about salvation
the whole world causes the apostle to delight and glorify: "O abyss of wealth and
wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways...
For all things come from Him, by Him and to Him. To him be glory forever. Amen" (11,33,36).
3. Preacher
3.1. General Rules for the Christian Life (Chapter 12)
The Apostle Paul puts love at the basis of the Christian life, and at the beginning
love for God, and then love for man (Deut. 6:4-5). But love is true
when the lover is ready to sacrifice everything, even life, for the sake of his beloved.
Therefore, in relation to God, the life of the believer must become a sacrifice,
undivided service to Him: "So I beseech you, brethren, by the mercy of God,
present your bodies a living sacrifice, holy, acceptable to God, to the understanding
your ministry, and be not conformed to this age, but be transformed by renewal
your mind, so that you may know what is the will of God, good, acceptable and
perfect" (12:1-2).
Our life must be a "living sacrifice" to God, just as in the Old Testament
sacrificed an animal. The body itself,1 our entire mental and bodily organism
must become both this sacrifice and the altar on which it is offered. For
surrendering oneself to God must begin with the body, since sin relies precisely on the body
(self-indulgence, carnality, passions), which must be sacrificed, and not
sacrifice everything to the body, as the pagans do: the Christian is obliged to "crucify
flesh with passions and lusts" (Galatians 5:12), so that through death to sin
enter into eternal life.
The sacrifice to God must be "holy," i.e. our service should be done in
in a proper frame of mind, cutting off from oneself everything that is unclean, not holy.
The sacrifice must be "pleasing to God", i.e. performed in the spirit of faith, love for
God and selfless service to God. Such a sacrifice occurs when a Christian
walks the path of Christ, lives a spiritual life.
The apostle calls "not to be conformed to this age, but to be transformed by renewal
mind" (12:2). "This age" is a world outside of Christ, living sin-lovingly and passionately, according to
the lusts of the flesh, and not according to Christ. "Conform to this age" - this means
strive to be "modern", to live "like everyone else". But the Christian is already here on
earth, lives a transtemporal life, not "like everyone else," but like "holy men of God."
It is necessary to acquire the grace of God for the "renewal of the mind", so that with a pure mind and a pure
to know with the heart "the will of God, which is good, acceptable, and perfect" (12:2).
In verses 3-8 the apostle develops the idea of our mutual service in the Church, as
one body in which we are each other's members. We must think of ourselves in no other way than
about the service members of the unified body of the Church, without going beyond and without humiliating
spiritual gift entrusted to us. At the basis of such consciousness lies
humility: "Do not think more of yourself than you should think: but think modestly, according to
measure of faith which God has given to each" (12:3).
Here, by the measure of faith, the apostle determines the measure of gifts of grace, because faith
there is not only a cause, but also a measure of gifts.
From the love of God comes the love of neighbors. The apostle calls to the truth
brotherly love, unfeigned, that is, not ostentatious, not hypocritical, but meek and
humble (12:9-10). In matters of love, one cannot be lukewarm, lazy: "in
be not weak in zeal, fervent in spirit, serve the Lord" (12:11).
one should "rejoice in the hope" of future blessings; inevitable on this path of sorrow
meet "patiently"; draw spiritual strength in "constant prayer" (12:12).
Especially the apostle commands "brotherly love to the saints," i.e., wanderers
Christians - preachers of the Gospel (12.13).
Christian love is selfless and limitless, so the apostle Paul calls
extend it even to enemies: "Bless your persecutors;
bless and do not curse ... do not return evil for evil to anyone, but
seek good things in the sight of all men" (12:14,17).
Such an attitude of a Christian towards a person who does evil comes from a deep religious
understanding the nature of evil as a human disease, the source of which is in the tempter
evil, the devil. Retribution of evil for evil would inflict a wound not to the culprit of evil -
crafty, but a man. But he is already in trouble, in temptation, in the power of evil. That's why
the true treatment for him is good on our part: it must cause activity
goodness in his own soul, which will stop the evil he does and thereby cause
blow to the tempter.1
"If possible on your part, be at peace with all people" (12.18), i.e.
one must do everything possible to be at peace with everyone. This, of course, does not mean
that you can compromise your principles; must stand up for the truth, protect
offended, but also defending, one must be at enmity not against a person, but against his evil
deeds.
The apostle does not order believers to go to the courts at all to satisfy revenge for
offense: "Do not avenge yourselves, beloved, but give place to the wrath of God" (12:19,
see: 1 Corinthians 6). God Himself will repay for an unrighteous offense, but he will repay
right and at the right time. But a man, because of anger, judges biasedly, not
he will keep the measures of vengeance and for that he himself will be subject to the judgment of God. Better than revenge
to do good to the offender in his need, forgetting his grievances: if he is hungry, feed
his; if he is thirsty, give him something to drink, etc.: "for by doing this, you will heap on his head
burning coals" (11, 20). What are these "burning coals?" - Good deeds and
they put out peace to the offender and defeat evil and enmity, repay hostility. If
but the wrongdoer is not corrected, the good done to him will increase his punishment and
will be the "hot coals" of the wrath of God.
The Apostle Paul calls not to submit to evil, but to overcome it, but not by any means.
weapons, but only with goodness and love: "Do not be overcome by evil, but overcome evil
good" (12:21). Evil feeds on evil, and if we leave the sphere of evil and create
good, we thereby defeat him.
3.2. On paying tribute to the authorities and on the love of neighbors (chapter 13)
In the doctrine of authorities, the Apostle Paul proceeds from the recognition of their divine
authority: "There is no power except from God" (13.1). Under the word "authority" the apostle Paul
understands the divine institution designed to organize society. Yes, God
made Adam the guardian of paradise, then gave the husband dominion over his wife, then the power
parents over children; so among the Jews Moses is the head of the people; people lead
judges, prophets, kings, etc. Hence it follows; that all power is from God and we do not
we have the right not to recognize God's institution. The Christian is a citizen of heaven and he
heavenly seeks even now, on earth, but this does not free him from
citizenship of the country where he lives. Only when the government compels
a Christian to act against the law of God, a conflict is possible, which should
resolved in favor of God (Acts 5:29).
Bishop Theophan says that there are also leaders who are both good and bad according to God
discretion: God sets up the good for good, but allows the bad as a punishment for
human sins.1 Your duty in relation to the authorities is submission; V
The duties of the government towards subordinates include, among other things,
protect them from external enemies, from criminals. gospel principle
attitude towards the authorities: "Give to Caesar what is Caesar's, and what is God's to God" (Matt. 22:21),
the apostle is expressed similarly: "give everyone their due: to whom to give, give;
to whom dues, dues; to whom fear, fear; to whom honor, honor "(13.7). Under fear
the apostle understands the highest degree of reverence, and not fear from a bad conscience. Human
