I. О ПРОРОЧЕСКОМ СЛУЖЕНИИ ИИСУСА ХРИСТА

§ 144. The concept of the prophetic ministry of Jesus Christ and the truth of this ministry The ministry of the Old Testament prophets consisted, in general, in, by inspiration from above, proclaiming to people the will of God (Hag. 1:13), and instructing them, admonishing them, strengthening them in true faith and piety (2 Kings 17:13; Jer. 25:4). Accordingly, the ministry of the Lord Jesus, as the greatest of the prophets, of whom the Old Testament prophets were only heralds and prototypes, was expressed in the fact that He announced to people, in all possible fullness and clarity, the will of God for the salvation of the world (John 1, 18; 9, 16-18), and taught them a new, most perfect law of faith and piety, saving for the entire human race (Luke 4, 18–21). 1) This ministry of Jesus Christ was clearly foretold in the Old Testament. Even to Moses, through whom the ancient law was given to the Israelites, God himself spoke about a new, future lawgiver, the Messiah: I will raise up a prophet for them from among their brethren. as you do: and I will put my word in his mouth, and he will speak to them as I command him: and the man who will not listen to his word, if that prophet speaks in my name, I will take vengeance from him (Deut. 18. 18. 19) 313. Then the psalmist cried out to God on behalf of the Messiah: I will tell your name to my brethren: in the midst of the church I will sing praises to you (Ps. 21:23). Your law is in the midst of my belly. I will not withhold the gospel of the truth of the great church from my mouth: Lord, you understood, you did not hide your righteousness in my heart, you cut your truth and your salvation, you did not hide your mercy and your truth from the multitude (Ps. 39:10.11). Some time later, the prophet Isaiah also testified on behalf of the Messiah: The Spirit of the Lord is upon me, who, for the sake of the anointing, has sent me to heal the brokenhearted, to preach release to the captives, and recovery of sight to the blind, calling the year of the Lord pleasant (Isa. 61:1.2, Luke 4:18). 2) Christ the Savior himself recognized this service as his essential service. For this I was born, He said, and for this I came into the world, that I may bear witness to the truth; and everyone who is of the truth will listen to my voice (John 18:37). Therefore: a) He called Himself the light of the world: I have come into the world, so that everyone who believes in Me will not remain in darkness (John 12:46; 8:12; 9:5); b) the only teacher and mentor: you call me teacher and Lord: and you say well: I am (John 13:13); Do not be called teachers: for there is only one teacher, Christ (Matthew 23:8); below, be called mentors: for there is only one mentor, Christ (- 10); c) preaching in one place, he testified: for the kingdom of God befits us also to preach the gospel to others in the city: for this I was sent (Luke 4:43); and - d) having finished his sermon, he said to the Father: I have glorified you on earth, having accomplished the work that you gave me, that I might do it...; I have revealed your name as a man...; the verbs that you gave to me, I gave to them: and you received them, and truly understood, as if I had departed from you, and you believed. Because you sent me (John 17:4.6.8). 3) The Holy Apostles also called the Lord Jesus teacher and mentor (Luke 9:49; fn. John 13:13); a prophet who was powerful in word and deed before God and all people (Luke 24:19); the true light that enlightens every person coming into the world (John 1:9), and they testified: we know that the Son of God has come, and has given us light and understanding, that we may know the true God: and that we may be in his true Son Jesus Christ (1John 5:20); or: God is seen nowhere: the only begotten Son, who is in the bosom of the Father, is the confessor (John 1:18). 4) The Holy Fathers and teachers of the Church, in addition to the fact that, following the Word of God, unanimously confessed the Lord Jesus as a great prophet and teacher 314, they proved together that the prophetic ministry was essential for His purpose, that otherwise He could not save the people sitting in darkness and the shadow of death, who, therefore, first of all looked to Him for the Enlightenment. This idea was revealed, for example: St. Cyril of Jerusalem: “Is it in vain,” he asks, depicting the state of pagan reverence for God, “in vain did the Son of God descend from heaven in order to heal a great wound? Did the Son really come in vain, coming so that the Father might be known? Do you see what prompted the Only Begotten to come down from the throne, which is at the right hand of the Father? The father was despised; It was necessary for the Son to turn away this error: for it was necessary that He who created all things should bring everything to the Lord of all: it was necessary to heal the wound. For what was worse than that disease than to worship a stone instead of God? 315. St. Athanasius the Great: “Since idolatry and atheism reigned throughout the entire universe, and the knowledge of God was darkened in everyone, who could teach the universe the knowledge of the Father? Man, would you say? But people could neither bypass the entire sunflower, nor accomplish such an undertaking on their own, nor earn the trust of everyone in such a matter, nor on their own resist the seduction and deception of demons. When the souls of everyone were amazed and outraged by the demonic deception and idolatry vanity: then how could one person win over the hearts and minds of those people whom he cannot even see? Whom you do not see: how can you enlighten him in the truth? Wouldn't anyone say that nature can reason with people? But if nature could do this, then there would not be such great evils in the human race. Nature existed, and yet people did not have true knowledge of God. Who was necessary for this if not God the Word, who sees both the soul and mind of man, controls everything in nature and through it reveals the Father? Truly, He who, through His providence and government of the universe, teaches about His Father, Himself had to renew this teaching” 316. St. Cyril of Alexandria: “Truly those who were lost were in need of wisdom and enlightenment - who, out of extreme foolishness, worshiped the creature instead of the Creator, calling trees and stones gods. For this reason the Word became incarnate and inspired them, saying: The Spirit of the Lord is upon me, who has anointed me to preach good news to the poor, sending me to heal the broken-hearted, preaching release to the captives and recovery of sight to the blind (Luke 4:18). For such were the diseases of the nations. But through Him they were healed: because from Him they were enriched in wisdom and received enlightenment” 317. § 145. How the Lord Jesus performed His prophetic ministry, and the essence of His preaching The Lord performed His prophetic service to the human race in two ways. First - directly, when, having reached the age of thirty years of life (Luke 3:23), He assumed the office of a public Teacher, and for about three and a half years until his death he walked around the cities and towns of the land of Judea and preached the gospel of the kingdom everywhere (Matthew 9:35). Then - through his disciples, whom he himself had previously chosen (Luke 6:13), and deliberately prepared for the work of teaching; whom, moreover, after His ascension into heaven, He clothed with power from above (Luke 24:49), and who, according to His commandment (Mark 16:15), carried His teaching throughout the whole earth, proclaimed it to all the people (Rom. 10:18), and committed it orally and in writing to the Church for all times (2 Thessalonians 2:15). This teaching embraces the entire essence of the restored religion, and consisting of two parts: the law of faith and the law of activity 318, is entirely directed towards one great goal - the salvation of man. Christ himself expressed the essence of the law of faith in the following words: God so loved the world, for he also gave his only begotten Son, that whoever believes in him shall not perish, but have eternal life (John 3:16), or: behold, this is eternal life, that they may know you the one true God, whom you sent Jesus Christ (17:3). And accordingly, in particular, he taught: 1) About God, the highest and most perfect Spirit (Matt. 5:45; John 4:24), one in essence (Mark 12:29), but threefold in Persons (Matt. 28:19), original (John 5:26), omnipresent (John 4:21-23), all-good (Matt. 19:17), the Almighty (Matthew 19:26), the Creator and Provider of the universe (Matthew 6:26-29), who fatherly cares for all his creatures, especially for the human race (Luke 12:7). 2) About Himself, as the only begotten Son of God, who came into the world for the reconciliation and reunification of man with God (John 3:16; 17:21), about his saving suffering, death and resurrection (Matthew 12:40; 16:21). 3) Finally, about fallen, damaged man (John 3:7), and about the means by which he can rise and assimilate salvation for himself, can be reborn (John 3:5), become sanctified (John 17:11.17), reunite with God through his Redeemer (John 14:6.20), and thus achieve an ever-blessed life beyond the grave (John 3:16). The essence of the law of activity, in accordance with the law of faith, Christ expressed in two main commandments: 1) In the commandment about self-sacrifice. If anyone wants to come after me, He said, let him deny himself, and take up his cross, and come after me (Mark 8:34). The commandment is obviously aimed at eradicating in us the very beginning of all sin - pride or self-love (Sir. 10, 15), next. to cleansing us from all filthiness of the flesh and spirit (2 Cor. 7:1), to putting aside by us, according to the first life, the old man, corrupting in the lusts of deceitful desires (Eph. 4:22), who will never enter the kingdom of God (John 3:5) 319. And this self-sacrifice, according to the word of the Lord, must be revealed in: a) that we leave our former, vicious way of life and repent of all our sins (Matthew 3:2); b) so that we willingly renounce all objects of the world, even if they are as dear to us as our own eye, or hand, or foot, if we only notice that they tempt us and attract us to sins (Matthew 5:29-31); c) so that we even leave our home, father, mother and family, if we see that otherwise it is impossible for us to lag behind wickedness and achieve salvation (Mark 10:29; Luke 14:26); d) so that we try not to sin not only in deed, but even in thought and word (Matthew 5:28; 12:36). 2) In the commandment about love for God and neighbors (Matthew 22:37-39), a commandment that aims to root in us, instead of the old, sinful one, the seed of a new life, holy and pleasing to God (John 13:84); to bring into us a union of moral perfection (Col. 8:14), and pure, renewed ones, indeed, to reunite us with God (John 17:21). Depicting the properties of love for God, the Lord taught that it - a) must be the most sincere, complete and perfect (Luke 10:27); b) must be expressed in obedience to the will of God, in fulfilling the commandments (John 14, 15. 21); c) always keep in mind the glory of God (Matthew 5:16) and d) stretch to the point that we are ready, for the sake of the name of God, to destroy our very soul (Mark 8:35). In the same way, depicting the properties of love for our neighbors, he taught that we - a) love all people, not only friends, but also our enemies (Matthew 5:44-48); b) did not offend their neighbors not only in deed, but even in word and thought (Matthew 5:22; 7:1.2.12); c) they themselves generously endured all insults and forgave for all insults not only up to seven times, but up to seventy times seven (Matt. 5, 38. 39; 6, 14; 18, 22); d) were always merciful to their neighbors and helped them in their needs (Matthew 5:36.42; Luke. 6:35), and e) were ready, in necessary cases, to lay down their very souls for their friends (John 15:13). And in order to excite people to accept and fulfill both laws, the law of faith and activity, the Lord Jesus pointed out to them: a) on the one hand, those greatest disasters and eternal torments from which the all-good God predestined to deliver the human race through His only begotten Son, and to which all sinners will inevitably be subjected if they do not follow His teaching (Matthew 25:41; Luke 13:28); b) on the other - for those greatest and eternal blessings that the heavenly Father has prepared, also for the sake of the merits of his beloved Son, for all the righteous who follow His teaching (Matthew 19, 28. 29; 25, 34) 320; c) finally - to that boundless and, to the highest degree, touching love of God for us sinners, which appeared in the work of redeeming us from eternal disasters and giving us eternal bliss (John 3, 16. 17; 15, 9. 13-15). § 146. Jesus Christ taught a new, most perfect law, instead of the law of Moses This law of faith and activity, taught by Christ the Savior and entirely aimed at the salvation of man, is a new law, more perfect than the law of Moses or the Old Testament, and replaced it with itself. 1) There is a new law. What we are convinced of: a) from the prophecy of Jeremiah: These days are coming, says the Lord, and I will make a new covenant with the house of Israel and the house of Judah, not according to the covenant that their father commanded, on the day that I eat them by the hand, that I will bring it out of the land of Egypt (Jer. 31, 31. 32), that is, not according to the covenant of Sinai, the Old Testament. That we are talking here about a new law given by God through Christ the Savior is testified by St. the Apostle Paul (Heb. 8:6-13), and according to the teachers of the Church 321. b) From the words of the Lord Jesus himself: I give you a new commandment, that you love one another, as you have loved (John 13:34), - new in the height and abundance of the love that is commanded (as you have loved), although the commandment to love your neighbors was also known in the Old Testament (Lev. 19:18). c) Finally, from the fact that in the teaching of Christ we actually encounter new laws, which were not in the Old Testament. Thus (the most important member of the faith!) Christ taught us that He is the Messiah promised from ancient times (John 5:39; Luke 24:27), the only begotten Son of God, who became incarnate for our salvation (John 3:16), and then: a) obliged everyone to believe in Him: this is the work of God, that you may believe in him whose messenger he is (John. 6, 29); believe in God, and believe in me (- 14, 1); believe in me, have eternal life (6, 47); b) obliged to love Him and fulfill His commandments: be ye in my love (John 15:9); If you love me, you will keep my commandments (14, 15); c) obliged to render Him Divine worship: that all may honor the Son as they honor the Father; Whoever does not honor the Son does not honor the Father who sent him (John 5:23). These are His laws: a) on the fulfillment and necessity for all people of the sacrament of baptism (Mark 16:16; John 3:5), which He established instead of the Old Testament circumcision (Col. 2:11.12); b) about the fulfillment and necessity for everyone of the sacrament of the Eucharist (John 6:53-58), which was established instead of the Old Testament sacrifices and offerings (Matthew 16:28; 1 ​​Cor. 11, 25); c) about the indissolubility of marriage, for any fault, except in special cases, whereas in the Old Testament, due to the hardness of the Jews, this was allowed to them (Matthew 19: 3-9; Mark 10: 2-9); d) on the establishment of the New Testament hierarchy (Luke 6:13; Eph. 4:11), instead of the Old Testament priests who were from the tribe of Levi according to the order of Aaron. But the transferred priesthood, as the Apostle asserts, is changed according to need and law (Heb. 7:12). 2) There is a law that is more perfect than the law of Moses, the Old Testament. Because: a) The Mosaic Law served only as a preparation for the Gospel, it was a nurturer in Christ (Gal. 3:24). There is one shadow of the good things to come, and in the Gospel law the very image of things is offered (Heb. 10:1); those - only promises about the Messiah, prophecies, prototypes; here the very fulfillment of promises, prophecies and types 322 is shown. b) In the Gospel law, the most important truths of the faith are revealed incomparably more fully and clearly: about the sacrament of the Most Holy. Trinity, about the mystery of incarnation, redemption, rebirth, sanctification of us by the grace of the Holy Spirit, and about life after death, about which there were only hints in the Old Testament. c) In the Gospel law, and especially in the Savior’s Discourse on the Mount, much more fully and sublimely than in the old one, moral truths and virtues are depicted, such as: complacent tolerance and forgiveness of insults, love for enemies, self-sacrifice and humility, filial devotion to God as an all-good Father, chastity not only physical, but also spiritual (Matt. ch. 5-7; 11, 29), mutual love of Christians according to the highest example of the love of the Savior himself for them (John 13, 34), etc. “The law forbids,” writes St. Gregory the Theologian, committing sins, and we are turned to guilt and reasons, almost like actions. The law says: You shall not commit adultery (Matthew 5:27). And don’t have lust, don’t kindle passions with curious and attentive views. The law says: Thou shalt not kill (21). And you not only do not take revenge for the blow, but even give yourself up to the will of the striker. The latter is so much more wise than the first!... The law says: do not join house to house, and village to village (Is. 5:8), wretchedly by force (Ezek. 22:29). And you willingly give back what you have acquired through righteousness, expose yourself to the poor, so that you can easily take up the cross and be rich in the invisible” 323. d) Finally, the Gospel law offers much higher, purest incentives for man to do the will of God than the Law of Moses. The latter, at least understood literally, was limited, in this case, to the promise of temporal blessings (Exodus 20:12; Lev. 26:3; Deut. 28:2), while the Gospel law points primarily and even exclusively to eternal, spiritual blessings, to the afterlife (Matthew 5:1-12 19:20; 19:28:29; 25, 34). “Here the promise is already made,” says St. John Chrysostom, not the earth flowing with honey and milk, not venerable old age, not many children, not bread and wine, not herds of sheep and oxen; but heaven and heavenly blessings, adoption and brotherhood with the Only Begotten, participation in the inheritance, in glory and kingship, and other countless rewards” 324. On the other hand, the moral Mosaic law, as inextricably linked with the civil law, threatening for violation of almost every one of the ten commandments with death or other execution, aroused a person to good more by fear, so that the Jews, in the words of the Apostle, were under the yoke of work (Gal. 5: 1), and were led by the spirit of slavery. On the contrary, the gospel law, purely moral and religious, excites a person to goodness, mainly love (John 3:16-17; 15:9.13-15): do not, the Apostle says to the Christians, comparing them with the Jews, fear the spirit of work; but accept the spirit of sonhood, for which we cry: Abba, Father (Rom. 8, 15); the same now bear a servant, but a son: even a son, and heir of God, Jesus Christ (Gal. 4:7). 3) Replaced the Law of Moses. About this replacement of the law of Moses, actually ritual and civil, with a new, most perfect, evangelical law - a) It was predicted in the Old Testament. For example, in the following words of God to the Jews: the doors will be shut in you, and you will not light a fire on the altar of my tuna: my will is not in you, says the Lord Almighty, and I will not accept sacrifice at your hands. From the east of the sun to the west, my name has become famous among the nations, and in every place incense is offered to my name, and the sacrifice is pure (Malach. 1, 10, 11). Here, obviously, is depicted, as noted, St. Fathers and teachers of the Church, the abolition of the Old Testament sacrifices, etc. the law according to which they were offered only in the Jerusalem temple, and the establishment, in their place, of another, pure sacrifice, and a trace. and another law according to which it will be offered in all countries of the world 325. See also Jer 31, 31–35; Dan. 9, 27 et seq. b) Christ the Savior clearly testified in word and deed. Although He Himself submitted to the law of Moses (Luke 2:21.23:89; 22:9-16) 326, and was under the law, that He might redeem those under the law (Gal. 4:5), but at the same time wisely prepared the abolition of this law: a) when He called Himself lord of the Sabbath (Matthew 12:8; John 5:17 ) 327 ; b) when he said to the Samaritan woman: “Woman, have faith in me, for the hour is coming, when you will worship the Father, neither in this mountain nor in Jerusalem..., the hour is coming, and now it is, when true worshipers will worship the Father in spirit and in truth: for the Father is looking for such as those who worship him (John 4:21.23); c) when, finally, at the last supper, establishing the sacrament of the Eucharist, he said: this cup is the new covenant with my blood, which is shed for you (Luke 22:20; demolished Exodus 24:8). c) They also testified to St. The apostles, although they too, following the example of the Savior, acted in abolishing the law of Moses with wise gradualness, until, finally, they solemnly accomplished this at the Council of Jerusalem (Acts 15:28). The most detailed disclosure of the idea of ​​​​replacing the law of Moses with Christ is presented in the epistles of St. Paul to the Romans, Galatians, Ephesians and Hebrews, where the Apostle clearly states: we are not under the law, but under grace (Rom. 6:14); In Christ Jesus, neither circumcision is able, nor uncircumcision, but faith hastens through love (Gal. 5:6). It must be added that the abolition of the ritual and civil law of Moses by Christ the Savior was inevitable. The ritual law, as having only a prototypical meaning, naturally lost its meaning when, with the coming of the Messiah, it was fulfilled: what is the shadow when the very image of things appeared? (Heb. 10.1) 328. And besides, the ritual law was inextricably linked with the Jerusalem temple, just as the civil law was applied to one people of Judah and Palestine; track. neither one nor the other could have applications outside of Jerusalem and Palestine, could not become common and obligatory for all peoples 329. Meanwhile, Christ came to proclaim the Gospel of the kingdom for all people and for all times. One moral law of Moses, as based on the very moral nature of man, and as completely similar, in essence, and even identical with the law of Christ (Deut. 6:5; Mark 12:30), could be united with the latter and retain its meaning in it. “Like mothers,” says the blessed one. Theodoret, - newly born babies are breastfed, then light food, and finally, when they become adolescents or young men, they are given solid food: so the God of all, from time to time, gave people the most perfect teaching. But, with all this, we respect the Old Testament, like mother’s breasts, but we do not take milk from it; for for the perfect, milking is too milky, although they should respect her, because from her they received education. So we too, although we now do not observe circumcision, the Sabbath, sacrifices, and sprinklings; but, with all this, we draw another benefit from the Old Testament: for it perfectly teaches us piety, and faith in God, and love for one’s neighbor, and temperance, and justice, and courage, and, moreover, it provides examples of the ancient saints for imitation” 330. § 147. Jesus Christ taught the law for all people and for all times 1) He taught the law for all people, and not for the Jews alone. This truth was foretold in the Old Testament. Thus, in the prophet Isaiah, God himself says to his Son, the Messiah: behold, I have given you for a covenant of generations, for a light of the tongue, so that you may be saved, even to the last of the earth (49:6); I gave you for a covenant of generations, for the light of tongues, to open the eyes of the blind, to bring out those who are bound, and from the prison house, and those who sit in darkness (42, 6. 7). As soon as Christ was born and after the completion of the days of purification for the Most Holy. Virgin, was brought to the church, righteous Simeon, taking the Divine Child into his arms, called Him light in the revelation of tongues (Luke 2:32). Having assumed the position of public teacher, Christ the Savior testified about Himself: I am the light of the world (John 8:12); I have come as light into the world, so that everyone who believes in me will not remain in darkness (12:46), and at the same time he called his disciples themselves, the newly chosen ones, the salt of the earth (Matthew 5:13), the light of the world (-14). Passing through the cities and towns of Judea, he said: “And there are other sheep that are not from this courtyard: you too must be brought; and they will hear my voice: and there will be one flock, and one shepherd (John 10:16). Finally, having completed his great work on earth, after his resurrection he said to his disciples: to me has been given all authority in heaven and on earth; As you go on, teach all languages ​​(Matthew 28:18.19); Going into the whole world, preach the gospel to every creature (Matthew 16:15). And the Apostles, indeed, went forth, preaching everywhere, hastening to the Lord, and confirming the word with subsequent signs (- 20). 2) He taught the law for all times. For Christ - a) sending his disciples to teach all languages, added: and I am with you always, even to the end of the age (Matthew 28:20), and so on. I meant not only the languages ​​contemporary to Him, but also all future generations of people on earth; b) giving there a promise to his disciples about the Holy Spirit, he expressed himself: I will pray the Father, and he will give you another comforter, that he may be with you forever (John 14:16); c) among the signs of the imminent death of the world he placed that the gospel of the kingdom would then be preached throughout the whole world, as a testimony with every tongue (Matt. 24:14), and - d) he connected the end of his economy and sowing of the good seed on earth with the very end of the world, when He will appear in glory to judge the living and the dead and to reward each according to his deeds (Matt. 13, 24–43). The Holy Apostles also preached that Christ is the same yesterday and today (Heb. 13:8), that His covenant is an everlasting covenant (-20), and that it is fitting for Him to reign until He puts all enemies under His feet (1 Cor. 15:25). The Holy Fathers and teachers of the Church therefore called the law of Christ (as opposed to the law of Moses, which was given only for a time and to one Jewish people) the universal law, the catholic faith 331, as a law intended for all people and for all times, and as a faith that from the very beginning spread over the face of the whole earth 332. We are easily convinced of this purpose of the Gospel law from one thought about the goodness of the Creator, who, without a doubt, wants all mankind to be saved and to come into the mind of truth (1 Tim. 2:4). And the law of Christ is the only saving one, through which it is possible to achieve eternal life. § 148. Jesus Christ taught the only saving law, and traces. necessary to achieve eternal life 1) Christ the Savior himself testified with all evidence - a) when he says: “I am the way, and the truth, and the life: no one will come to the Father but by me” (John 14:6); “Behold, this is the eternal life, that they may know unto you the one true God, and whom thou hast sent, Jesus Christ” (17:3); “believe in the Son, have life; and whoever does not believe in the Son will not see the life, but the wrath of God remains on him” (3, 36; demo. 16-18); “I am the door: by me whoever enters will be saved” (10:9); “I did not speak on my own, but the Father who sent me gave me this commandment, what I should say and what I should say. And we know that his commandment is an everlasting life” (12:49, 60), and b) when, commanding the Apostles: “Going into the whole world, preach the gospel to every creature,” he added: “Whoever has faith and is baptized will be saved; and whoever does not have faith will be condemned” (Mark 16:15.16). 2) They later witnessed St. The apostles, when - a) taught about Christ: no one can lay another foundation than that which lies, which is Jesus Christ (1 Cor. 3:11), and there is no other salvation; or: we know that the Son of God has come, and has given us light and understanding, that we may know the true God, and that we may be in his true Son Jesus Christ: this is the true God and the eternal life (1 John 5:20); b) they called the teaching of Christ the gospel of our salvation (Eph. 1:13), a word that can save our souls (James 1:21), the power of God, which is for salvation to everyone who believes, and to the Jews first and to the Greek (Rom. 1:16), and - c) they commanded Christians: if an angel from heaven brings you good news, let him be anathema. (Gal. 1:8); If anyone transgresses and does not remain in the teaching of Christ, he will not have God: but if he remains in the teaching of Christ, he will have both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your home, and do not say to rejoice in him (2 John 9:10). 3) All the saints confessed unanimously. The fathers and teachers of the Church, calling the law of the Gospel a saving teaching, a saving dogma 333, and asserting that without faith in Jesus Christ, without faith in all the teachings He taught, it is impossible for anyone, anywhere and never to be saved 334. See the article by the prophet. Moses about the prophet, similar. to him, in Chr. Thurs. 1831, XLI, 290. Constitution. Apostol. II, p. 6.20; Method. de Symeon. et Anna n. 5. 6; Clementin. homil. I, n. 20. 21; II, n. 6.9; III, no. 11; XI, no. 25; Theodoret. Epist. CXLVÏ Χρίστος κέκληται, ώς κατά τό άνθρώπειον τω πνεύματι, τω αναγίω προφήτης, καί βασιλεύς. Publicity instructive VI, no. II, pp. 107-108. De incarn. Verbi Dei n. 14, in Chr. Thurs. 1837, IV, 283–284. See also the words of St. Irenaeus, mentioned earlier in the note. 33. Commentar. in Esaiam. lib. V, in Opp. T. II, p. 776, ed. Lutet. 1638. The teaching of Christ is often called in St. Scripture by the law (Isa. 2:3; Mic. 4:2; 1 Cor. 9:21), in particular - the law of faith (Rom. 3:27), the commandment or moral law of Christ (John 13:34; Gal. 6:2; demolished. Mat. 7:12; John 15:12). Likewise, the division of this law into two parts - dogmatic and moral, is known both from St. Scripture (Matthew 28, 19. 20; James 2, 24–26), and from the writings of the fathers (Cyrill. Hieros. Cathech. IV, n. 2; Chrysost. in Genes, homil. II, n. 5; XIII, n. 4). “So, where does Christ begin, and what foundations does he lay for us of a new life?... He begins His wondrous word: Blessed are the poor in spirit, for of them is the kingdom of heaven. What does it mean: poor in spirit? - Humble and contrite in thought... since pride is the top of evil, the root and source of all wickedness: then the Savior prepares a medicine corresponding to the disease, laying down this first law as a strong and safe foundation. For on this foundation everything else can be built with safety... Just as pride is the source of all wickedness, so humility is the beginning of all piety. That’s why Christ begins by uprooting pride from the souls of his listeners” (Chrysostom on Ev. Matthew. Conversations XV, paragraph 1. 2, in volume 1, pp. 267–269, according to Russian translation). “Although Christ describes the rewards differently, he nevertheless introduces everyone into the kingdom. And when He says that those who mourn will be comforted, and the merciful will have mercy, and the pure in heart will see God, and the peacemakers will be called sons of God, by all this He means nothing other than the kingdom of heaven. Whoever received those benefits will, of course, receive the kingdom of heaven. So, do not think that only the poor in spirit will receive this reward, but also those who thirst for righteousness, the meek and all others. For this is why He mentioned beatitude with every commandment, so that you would not expect anything sensual. The one who is rewarded cannot be blessed by something that in real life is destroyed and rather disappears as a shadow” (Chrysostom on Ev. Matt. conversations. XV. p. 5, in vol. 1. p. 278). Ambros. Epist. ХLIV ad Horentian. n. 15; Chrysostom. de poenit, homil. VI, 4; Lactant. Divin. inst. IV, c. 20. These thoughts are revealed by: Irenaeus (adv. haeres. III, 12, n. 12; IV, 34, n. 2), Tertullian (adv. Marcion. IV, 1. 11. 21; V, 2), especially Eusebius (Demonstr. Evang. 1, 5. 6. 7) and others. Words for Easter, on TV. St. Father IV, 170–171. St. also notices. John Chrysostom: “His (Jesus Christ) teaching did not destroy the previous law, but elevated and completed it. So, for example, the commandment: do not kill, is not destroyed by the commandment: do not be angry; on the contrary, the latter serves as a complement and affirmation of the former. This same thing should be said about all the others... So, for example, he not only commands to be merciful, but also to give away your own shit; not only to be meek, but to substitute the other for the one who wants to hit him on the cheek” (on Ev. Matt. conversation XVI, paragraph 3, in vol. 1, pp. 309. 311). The blessed one says the same. Theodoret: “the ancient law condemns adultery (Ex. 20:14); and the Gospel law even calls a criminal desire, born from a voluptuous glance, fornication (Matthew 5:28). The ancient law forbids swearing (Matthew 5:33), and the new law even prohibits swearing (Matthew 5:34). The ancient law commanded the husband to let his wife go if he did not love her (Deut. 24:1); and the new one calls the release of a wife, perhaps in the words of an adulterer, adultery” (Crat. Illustration of God’s dogma. Ch. 16, in Chron. Read. 1844, IV, 332). On Ev. Matt. conversations XVI, paragraph 5, in vol. 1, p. 317. Justin. Dialog. cum Tryphon, c. 41; Chrysost. contr. Judaeos, orat. V, n. 12; Augustin. de civit. Dei XVIII, 35, n. 3. “And I fulfilled everything that was lawful, as I think, in order to give the law both reward, as the educator, and funeral honor, as the one who was being abolished” (Gregory. Theologian. Homily about the covenant and the coming of Christ., in the Tv. of the Holy Fathers. IV, 249). “And in breaking the Sabbath, He did not suddenly introduce such a law, but He presented many and various reasons in advance. If, intending to abolish even one commandment, he uses such caution in his words so as not to frighten those who listen: then all the more, when he added a whole new one to the whole, previous law, he had the need to prepare his listeners and apply to their condition, so as not to disturb them... Intending to complete the law, he proceeds to this with great caution” (Chrysostom on Ev. Matt. conversations. XVI, paragraph 2, in vol. 1, p. 307). “Just as the greatest praise for an educator will be that the young man he has raised no longer needs his supervision to maintain chastity, because he has already become sufficiently strengthened in this virtue: so for the law the greatest praise will be that we no longer need his help. For this is what we owe to the law, that our soul has become quite capable of accepting the highest wisdom” (Chrysostom. Slov. against the Jews II, paragraph 3, in vol. III, p. 488, according to the Russian translation of the St. Petersburg Spiritual Academician 1850). “God turned (the Jews) away from sacrifice, destroying the city itself and making it inaccessible to everyone. For, if this is not what He meant, then why did He conclude all the worship in one place, being omnipresent and filling everything? Why did He, having combined worship with sacrifices, sacrifices with a place, a place with time, time with one city, then destroy this very city? And here’s what’s amazing and strange: the whole universe is open to the Jews, and nowhere in it is it allowed to make sacrifices; Jerusalem alone is inaccessible, and it was only there that they were allowed to make sacrifices. So, isn’t it clear, isn’t it obvious, even to the most foolish, the reason for the destruction of Jerusalem? If the builder, having already laid the foundation, built the walls, built the vault and attached it to one stone placed in the middle, takes away this stone, then he will destroy the entire structure of the building: so God, having made the city, as it were, a connection of (Jewish) worship, and then destroying it, thereby destroyed the rest of the building of that worship” (Chrysostom, words of Archpriest Jude IV, p. 6, p. 536–537 in the same volume; taken down by Prot. III, paragraph 3, p. 503). Brief Izl. God dogma Ch. 17, in Chr. Thurs. 1844, IV, 337–338. Patr. discusses quite thoroughly and separately about this abolition, but not destruction, of the Old Testament law. Photius in one of his letters (Photii Epist. ed. Londini 1651, epl. L. p. 103–105). Πίσις καθολική .., Liber. Rar. Epist. ad episcop. orient. (apud Socrates. IV, 14); Clem. Alex. Strom. VI, 5. 17; Qrigen. contr. Cels. IV, 9; Euseb. Demonstr. Evang, 1, 5. 7. Fides catholica… Tertull. adv. Marcion. IV, 4; Augustin. de vera religion. IX, n. 17; de util. cred. c. VII, n. 13. Disciplina Catholica… Augustin. de util. cred. c. VIII, no. 20. Chrysostom on Ev. Matt. conversations XV, l. 6. 7, pp. 283. 286–287; Eiseb. Demonstr. Evang. 1, 4. 5. 6. 7; Praepar. Evang. 1, 1. Σωτήριον διδασκάλων…. Euseb. in Ρβ. XXXII, 8. – Σωτήριον δόγμα …. Euseb. Demonstr. Evang. 1, 5. Ignat. ad Smyrn. n. VI; Justin. Apolog. II, n. 1; Tertull. de carn. Cliristi cIII; Iren. adv. haer. IV, 25, n. 1; Chrysost. in Rom. homil. VIII, no. 1. 4; Euseb Demonstr. Evang. 1, 5; in Ps. XXXII, 8; XCIX, 8; Theodoret. in Hebr, II, 3; Augustin. de civ. Dei X, 25; de Trinit. IV, 22, n. 27. You might be interested in: