St. James, Brother of the Lord

Paragraph 1 2 3 4 5 6 7 8 9 10 (characteristics of the “Message” and personality) From the editor. This early work of the outstanding Russian theologian, scientist and thinker Pavel Florensky was written by him while studying at the Moscow Theological Academy. It is a semester-long essay for the 3rd year on the New Testament, which, however, was submitted to Florensky’s supervisor, Professor Mitrofan Dmitrievich Muretov 1 just before graduating from the Academy, after the completion of the candidate’s essay. The work is handwritten in ink on unlined sheets of paper, sewn in the form of a small notebook, its volume is 42 pages; on the cover of the notebook (see figure on the next page) it is written in pencil: “With notes † M. D. Muretova.” After reading the work, Professor Muretov gave a rating of “5” on the top margin of the 1st page of the notebook and gave it the following verbal description (unfortunately, two words in it could not be made out): It is a pity that there is no description of St. Jacob, how. But what is there is extremely interesting and original. 5. The manuscript is a draft, but contains some deletions, corrections and insertions. The text contains numerous underlinings made by both its author and (in blue pencil) the work’s leader, Muretov (we show the latter with a double underline during publication to distinguish them from Florensky’s notes). In some cases, Muretov crosses out individual words and writes comments in the margins of the manuscript; There are also a small number of corrections made by Florensky in pencil during a later review of the work (all of these notes are noted in the corresponding notes). Although the author included this work in the prospectus of his future collected works, it was not prepared for publication, as evidenced by some typos and stylistic errors. When preparing the manuscript for printing, we corrected obvious typos, and brought the spelling and syntax of the text to modern standards. The manuscript is kept in the archives of P. A. Florensky (Museum of Priest Pavel Florensky, Moscow) and provided for publication by the director of the Museum, Abbot Andronik (Trubachev). [With. 1] “...they say about him that in face, life and manner of speaking he is very similar to the Lord Jesus, as if he were His twin brother from the same womb. They say about him that to see him means to see Jesus Himself in all the features of his body, secundum omnia corporis ejus lineamenta” *. This is the rumor that circulated among the Christian world about James, the Brother of the Lord, already during his lifetime - if you believe the tradition that recognizes the authenticity of the Letter of Ignatius the God-Bearer to John the Theologian. Even the slightest, even dubious shrine associated with the name of the Lord is infinitely dear to us, and even more dear is the image of His Brother, in which, according to legend, the most exact likeness is given [p. 2] The Lord Himself “in life, face and manner of speaking.” To look closely at Jacob’s “lineamenta” means to acquire something for a specific representation of the Chief of Life. And therefore, it is enough to say this to understand the pious greed of Ignatius the God-Bearer, with which he sought to “see and speak” ** with the Brother of the Lord *). “Who, if only he is a friend of our hope and our faith, who,” he exclaims, “will not give the pleasure of seeing and talking with him” ***. The task of this work is to take a closer look at the “lineamenta” of James. But, they will say, is it possible to equate the Lord with His Brother? Should we take man as the starting point for representing the God-man? - Yes, and if Jacob’s lineamenta in relation to the Lord were nothing more than childish strokes in comparison with Raphael’s painting, then they would require the most careful observation of themselves - as genuine, albeit rough, outlines of the human nature of the Savior. So, what is the Lord's Brother like? Take a closer look at St. James - this means first of all taking a closer look at his “Epistle”. And here, like the nearest passes, preliminary questions arise. What is the form of the Message? What is its internal structure? What is the method of thinking of the Author of the Message? What are your stylistic preferences and features? These and other similar questions are pre[p. 3] not of inquisitive vanity, but vitally and essentially included in the main question about the personality of the Brother of the Lord. And I will say more - these questions are perhaps even more important and significant than the question of the ideological content of the “Message”. The content of mental life changes - it comes, goes and comes again, like the waves of a restless sea; is absorbed into the soul, assimilated, transformed into the spiritual body and lived out as the substance of our members; grows, withers and sprouts again. But the form of mental life, the internal rhythm of the soul, the seed word of the soul is the eternal and unchanging, incorruptible and unfading property of the individual. To know a person means, first of all, to know not what she thinks, feels and wills, but how she thinks, feels and wills. Didn’t Saul, after the greatest spiritual upheaval, after the catastrophe of his entire spiritual content, having become Paul, remain himself in his “how?”? And the more profoundly what is stated in the speech, the more directly the soul is poured out, the brighter, the more characteristically its “how?” is expressed. Music, in an incomprehensible way, tearing apart the veil of phenomenality, exposing to us the “soul of things” - music in which and for which things “speak” their deepest secrets - in its pure and meaningless “how?” There is lyricism par excellence, because live and in reality it gives an eternal, pure diagram of mental life, beyond its variable, random and external content. Types of musical creations, or so-called [p. The created “musical forms” are prototypes and patterns for mental movements—the laws of the dynamics of the soul. That is why the less mental life is constrained by ideological content, beliefs introduced into it from the outside, the more freely mental movements are revealed, the more accurately they correspond in their internal structure to one or another musical form: in this case, the laws of the dialectical development of ideas give way to the laws of the musical, thematic development of feelings. Here, in this correspondence, one cannot see only a more or less successful analogy. No. This is an essential connection, conditioned by the very nature of the musical form, as completely surrendering to the flow of pure, pointless and weak-willed lyrics. Rhythm is in the division of the total mass of a given impression into private groups, which in turn are divided into subgroups, etc., until this consistent fragmentation reaches simple impressions that are no longer divisible. The form of a work is one or another type of external and internal rhythmicity of its ****. Understanding “how” work 4 leads to understanding its internal and, perhaps, external rhythm. The Epistle of James, despite its insignificant volume, is extremely rich in this rhythmicity - rich and permeated through and through - not externally sound [p. 5] rhythmicity, violently enveloping the content, and internal, immanently inherent in the work, the rhythmicity of experience organically revealed by it. At the first immediate impression, the outlines of its four parts emerge from the general mass of the Epistle. These four parts, which we will denote as α, β, γ and δ, are separated from each other by red lines in good editions. But, one might ask, what is this division based on? The guiding principle of this four-part division cannot be the ideological side of each of the parts, for the ideas are arranged in a nest-like manner and there are no definite milestones for drawing the boundary between the parts; from the ideological side, the entire Message falls apart into separate, self-contained ideological pieces 5, and there is no data to combine them into certain sections. The principle of division here is musical: the tempo of mental movement in parts, the tonality of the emotions sounding there, the image and manner in which ideas and emotions are replaced by each other - this is what clearly distinguishes one part of the Message from another. But, for all that, these parts grow as members of one organic, articulated whole, and therefore, in formal terms, they are built similar to each other. The beginning of each part is accentuated by an appeal to the readers, whom the Author almost sees in front of him; in this case, parts one, two and four (α, β, δ) are facing [p. 6] to the “brothers” (1 2, 2 1 5 7), and the third (γ) to the merchants and rich people (4 13) 6. And so, when the reader has already noticed that a new 7th part of the Epistle has begun, the Author takes advantage of this moment and immediately, while attention is fresh, enters in medias res 8 - he expresses the theme of the presenting part (except for the 3rd, which is structured somewhat differently), that is, he gives, as it were, an inscription, its title and then, developing and dismembering it, ends with a repetition of the theme, but in a new key, with enriched content and with increased significance. “As he examines a well-known subject, his words seem to heat up as the writer himself becomes heated,” *****, and for the end he saves the most significant of this cycle of experiences. The “proof” of the expressed maxim lies in its analysis and in the final synthesis, returning consciousness to the starting point. This is approximately the structure of each of the parts. The structure of the entire Epistle is similar to this, because in it 1 1 or, better said, the word χαίρειν, is the theme not only of the first part, but also of the entire Epistle, which develops this theme, leading it, having processed it thematically, to an in-depth expression of the same feeling. The end of the Epistle (5 13 – 20) is a roundabout return to the beginning [p. 7] 1 2 – 12, but in a new key. The circle closes after the emotions have been expressed with all their power and significance. But the same is the structure of the departments into which each part is divided. And the finer the division, the simpler and therefore more obvious and tangible this rhythm of sacred speech. Let us now consider each of the parts separately. α (1 1 –1 27 ). The theme of this part is given by the greeting “rejoice”, χαίρειν (1 1), introduced from the greeting into the very body of the Epistle through the figure of duadiplosis 9 - through the repetition of the word. The topic is revealed through an explanation of the meaning and specific life conditions of joy, as a result of which the tone of speech, although spiritual, is even, calm and filled with restrained, important benevolence towards the listeners. The movement is fast, even fluent, consistent with the explanatory tone and can be roughly described as allegro con spirito 10. – This part α is naturally divided into three others, which we denote by a, b, c. Part a (or I) (1 1) - greeting - forms the introduction to α and together to the whole Message. The Epistle itself begins with part b (1 2–18), speaking about temptations as the environment in which joy arises. And this part b splits into two, each cyclically closing in on itself, knees. The first of them (II: 1 2 – 12) [p. 8] develops the theme of joy, which appears through victory over temptations, and clarifies the psychological conditions of this victory - internal steadfastness. The end of the knee (1 12), according to custom, is a return to the beginning (1 2) and speaks of the bliss of the victor. The second (III: 1 13 – 1 18) develops the idea of ​​the immutability of God’s decisions and, following the path, like II, through the overshadowing thought of the development of sin in man, ends (1 18) with the same thing as the beginning (1 13). From here follows the third part, in (1 19 – 27), in which the attitude to the word of truth is clarified. Starting with a businesslike, even tone, the α part gradually deepens. Despite the objectivity of the presentation, in the general maxims one can hear either affection or censure. But in part β, both become fully explicit. β (2 1 –4 12 ). The Holy Author admonishes and exhorts. The tone, at first meek and almost calm, becomes clearly sharp towards the end. As counterconditions for joy, deviations from the “law of freedom” are revealed, under which there can be no joy. In other words, what is being discussed here is inadequacy to the work of faith. Part β, in turn, breaks down into three smaller parts: g (2 1 – 26), d (3 1 – 18) and e (4 1 – 12), respectively speaking against partiality, teaching and internal strife. In this case, r is composed of knee V (2 1 – 13), giving a negative picture of cer[s. 9] convict life, and VI (2 14 - 26), revealing a positive general idea about the need for active faith. Part e is constructed according to the same plan, in member VII (3 1 – 12) speaking about the harm of not restraining the tongue, and in member VIII (3 13 – 18) positively revealing how wisdom is manifested. – I note that in part β, knee VI (2 14 – 26) is clearly constructed cyclically, in the form of a rondo: 2 26 repeats the theme of 2 14. The γ part (4 13 –5 6) begins with an unexpected forte 11. The theme of this part is denunciation, at first sharp and severe, then prophetically angry and filled with the power of Old Testament pathos. Accusations fall like heavy stones on the heads of those convicted. And, moving crescendo 12 with a series of irresistible heavy blows with majestic royal slowness, the angry speech more and more powerful, turning into the roar of a lion, ends with the gravest (5 6) and irrevocable accusation. The angry forte fortissimo 13 suddenly turns in the next, final part δ to the tone of warm speech, to forte-piano 14. This entire part of γ is written in a movement that could be designated as andante grave con molt’ espressione 15. It breaks down into two, of which the first, X (4 13 – 4 17), speaks in a less severe tone, denouncing those who rely on their own strength, and the second, XI (5 1 – 6), expresses reproaches to the rich oppressors. δ (5 7 – 20 ). Here, as said, the tone changes dramatically. This gives the impression as if [p. 10] the speaker would suppress his sacred anger and, having denounced the rich, in a fit of supreme indignation would immediately turn away from them and begin to speak in the other direction, to others whom he calls brothers. Here the theme, as in part α, is the feeling of joy and submissive acceptance of temptations, but now mysterious means are already indicated to heal the wounds of the soul. With an infinitely affectionate, fatherly-tender, although delayed in his tenderness, tone, he consoles, encourages and encourages the humble and oppressed brothers in need of help. The original theme of joy (part α) enters again. But now that the storm of purifying wrath has passed, the spiritual atmosphere is fresh and light. Now it is clear what should be done (part β) and what should not be done (part γ) to gain joy. Now you can breathe easily and freely. The movement is performed at a fairly fast pace - at a pace imbued with spiritual warmth, so that it can be roughly described as allegretto con fuoco. The development of the theme is divided into two passages - XII (5 7 - 12), where the need for long-suffering is revealed, and XIII (5 13 - 20), where the means of grace-filled help are indicated. And in conclusion (5 20), the Author reveals the source of the highest joy - the sinner’s turning away from his false path. Thus the whole Epistle is written in the form [p. 11] sonata or symphony (for a symphony is almost the same sonata, but in a larger size and in greater complexity and therefore intended for orchestra). It would be inappropriate to prove this idea in detail here. I will only say that the musical arrangement is amazing and extends not only to the whole, but also to small parts of the Message. For greater clarity, I will give a diagram according to which the Message is divided. Here it is: Not only the general treatment of the Message, but also a number of particular features have in mind an undoubtedly musical effect. This includes, first of all, the articulation of parts and knees through the figures of duadiplosis (or [p. 12] repetition of the idea just expressed, and sometimes even words. Such a repeated link is: in 1 1 and 1 2 - joy, in 1 2 and 1 3 - testing, in 1 3 and 1 4 - patience, in 1 4 and 1 5 - lack of wisdom, etc. n. (compare, for example, 1 13 and 1 14, 1 14 and 1 15, 1 19 and 1 20, etc.). This also includes the sudden invasion of a new theme (see 4 1, 4 13, 5 1, etc.) or a fragmented presentation of a number of ideas, that is, the figure of asyndeton 16, as a non-union adhesion, sometimes giving an effect equivalent to stoccatto 17. This asyndetism imparts a special power of thought, because the independence of each concept, its isolation, emphasizes it in consciousness. These are, for example, places 2 13, 4 1 – 6. The entire place 5 1 – 6 is also asyndetic. This also includes the strengthened connection of parts through several unions - the polysyndeton figure 18, which is something like a strengthened legato 19. This is, for example, place 4 13. The effect of the opposition of a- and polysyndeton in the γ part is remarkable: polysyndeton is in direct contact with asyndeton, which makes the contrast of coherence and incoherence even more vivid. Сюда же относится и упоминавшиеся уже рондообразные возвращения темы, как например 1 2 – 12 , 2 14 – 26 , отчасти 1 19 – 26 , 4 1 – 12 . Сюда же относится и самый метод изложения: сперва дать основную мысль в виде тезиса – то утвердительно (1 2 , 1 19 , 2 3 , 3 1 ), то в виде риторического вопроса (2 14 , 4 1 ), а затем подвергать [с. 13] its thematic development. Если построение Послания ритмично, то язык его в высокой степени художествен, так что кажется даже удивительным, какое богатство поэтических и риторических красот сгущено на протяжении небольших пяти глав. The speech of the Message is expressive, colorful and varied in its shades. Sometimes she is merciful, sometimes tender and affectionate, sometimes harsh, accusatory and punitive. Автор то претит, то утешает, то рассуждает, и не без тончайшей победоносной иронии, или разит неотразимым ударом рассуждения, то, наконец, тоном провидца изрекает зримое им в духовном мире (1 6 –12 ). For the sake of liveliness of speech and out of modesty, so as not to talk about his personal affairs, he speaks on behalf of the defender of his views (2 18). Jacob's adversary boasted of faith (2:14); There have already been objections to this. And someone, says the Brother of the Lord, can also ask him, this supporter of faith alone: ​​“Show me your faith apart from your works; and I will show you my faith from my works” (2 18), i.e.: “You boast in faith. Well, show it to me? What could you show it in, other than in business? How will you convince me of the existence of this pretended faith? As for me, a supporter of active faith, [p. 14] then I am not devoid of faith, but, despite you, I can prove it from my deeds.” Through this dramatic introduction of the speech of an outsider, the reader's interest is immediately raised. And then Jacob, taking advantage of the attention that has come, finishes off the enemy with murderous sarcasm that blocks his lips. “But what? Even if you really have faith, we will yield to you. Yes, you are doing well; and the demons believe and tremble.” The irrevocability of sarcasm lies in the fact that it states facts and only bare facts: it is good to believe (this is the first fact); demons believe and tremble (here are two more new facts). The author distances himself from discussing the facts; he does not want to weigh them, leaving this judgment about the facts to the opponent himself. The conclusion, and an inevitable conclusion at that, is only hinted at by the magnificent “καί,” which invites us to consider the facts not separately, but together—to compare them. This καί means: “I did not want to offend you, opponent of deeds. But you yourself, by your own confession, bring upon yourself an offensive comparison. Yes, you are good with your faith; but this is not enough, because demons are so good; and they do believe. However, despite their faith, they only have to tremble. By claiming that you only have faith, you compare yourself with demons, you yourself declare that you should be horrified by the awareness of its insufficiency.” Elsewhere (5 6) the effect is achieved fi[s. 15] gura of silence, pause. The preacher piles up accusations against the rich. “You have condemned and killed a righteous man,” as he buries those already killed by his accusations with a block of grave earth. And then in a dull, lowered voice, almost calm in appearance, he adds the most terrible accusation: “He did not resist you.” Here the listeners are waiting for a conclusion from everything that has been said - they are waiting for threats and anathemas. But Jacob does not draw this conclusion, but simply, meekly and kindly addresses the oppressed: “Therefore, brothers, be patient” (5 7). This “therefore,” of course, does not refer to the immediately previous one, but to what was said to the “brothers” at the beginning of the Epistle. Creating a great contrast with the previous one, this “therefore” ends the wrathful rebuke and is more terrible than any curse. It says: “The deeds of the rich are obvious; they speak for themselves. The conclusion suggests itself. But there are no words, no strength to express all the indignation that the rich deserve. From now on I have no dealings with them at all. I forgot about them and everything I just said. I turned away from them, I turn to you, oppressed, beloved brothers, I remember only about you. The rich have already been erased from the Kingdom; they are not even worth talking to us. They are like non-existent to me.” We find a similar antithesis in verses 3 17,18 –4 1. The apostle speaks of the signs of wisdom from above: “The true seed is sown in the world by peacemakers.” And so, this “world” - without any alliance is opposed [p. 16] shows the fights and quarrels that reign among the listeners. And, in strong excitement from such an unexpected contrast, the writer seems to be lost, and this state of mind is emphasized by a perplexed question, reinforced by the double “where from?” 20. “Where is the abuse coming from? Where do the quarrels come from among you” (4 1), - this question, by its contrast, gives an answer to itself: “from lack of wisdom.” The same rhetorical intensifications and revitalizations of thought include parallelisms and antitheses within one sentence. Thus, the Brother of the Lord answers the previous questions: νασθε ἐπιτυχει ͂ ν , μα᾿ χεσθε καὶ πολεμει ͂ τε (4 2), i.e. “if you desire and do not have, then you kill, and if you strive strongly for something and cannot achieve it, then you fight and make war.” There is obvious parallelism here; similar parallelisms are scattered in many other places; like this: 4 8: “Draw close to God, and He will draw close to you.” 4 8: “Cleanse your hands, you sinners, correct your hearts, you double-minded.” 4 9: “Let laughter turn into crying and joy into sadness.” 4 10: “humble yourself and he will exalt” (ταπεινο᾿ θητε καὶ ὑψο᾿ σει). 5 2: “the wealth has rotted and the clothes are moth-eaten,” etc., etc. [p. 17] Or here are some examples of antitheses: 3 9: “With it (the tongue) we bless God and the Father - and with it we curse men, created in the likeness of God.” 3 10,11ff: blessing and curse, sweet water and bitter water, etc. 4 7: “Submit yourselves to God; resist the devil,” etc. Finally, frequent addresses, sometimes accompanied by particles, should also be included among the methods of enlivening speech: ἰ᾿ δε () 21, ἰδου ' 22 (5 4, 3 4, 3 5), ἀ᾿ γε νυ ͂ ν 23 (4 13,5 1). The artistry of the Message is reflected in the extraordinary specificity of the presentation. Constant examples and everyday scenes illustrating the general idea, numerous images and comparisons, historical examples, well-chosen quotes, and finally even individual words full of energy and artistic power - all this taken together makes us involuntarily agree with one of the exegetes, who said that everything in the Epistle is ideal. The author, for example, talks about partiality; but the bare fact unfolds in him into a subtly noticed picture of church life: some visiting Christian enters a prayer meeting, into a synagogue. And so, seeing a husband with a gold ring on his hand and in shiny clothes (which indicates his wealth and, perhaps, some nobility), respectful local Christians look favorably at him and obsequiously point [p. 18] to the person who entered, a comfortable place: “It’s more convenient for you to sit here.” When a poor Christian enters, in dirty clothes, they do not even deign to look at him, but only casually say: “You stand there,” or: “Sit at the footstool of my feet” (2 2 – 3). Or here is another scene, below, obviously captured from life. Here a clear example is shown of the internal falsity of faith without works. The brother and sister are naked, and some believer will tell them: “Go in peace, be warmed,” and will not give them the necessary food and clothing (2 15 – 16). Or, here’s another aptly captured image of traders, self-confidently counting on earthly things, as if time, life, and the achievement of their intended goals are in their power. “Come on,” Jacob addresses them, “listen, you who say: “Today or tomorrow we will go to such and such a city and live there for one year, and we will trade and make a profit,” you who do not know what will happen tomorrow... Instead of saying to you: “If the Lord wills and we live, we will do this and that,” you, in your arrogance, are vainglorious” (4:13,14,15). Elsewhere, the impending fate of the rich is depicted, and many individual details characterize their life: your wealth (i.e., grain reserves) has rotted, Jacob tells them, and your clothes (another type of valuable property) are moth-eaten. Your gold and silver have rusted... [p. 19] behold, the wages that you withheld from the workers cry out from you, and the cries of the reapers have reached the ears of the Lord of hosts. You rejoiced on earth and lived in luxury; fattened their hearts on the 24th day of slaughter; you condemned and killed the righteous” (5 2 – 6). Throughout these examples, a few words capture everything essential. But careful analysis would be needed to find out the subtlety and meaningfulness of these examples. Very often the Author resorts to images and metaphors, borrowing them from all areas of nature and life, but always artistically and with exquisite nobility. To characterize the instability of a doubting person, he remembers the sea and says that he is like “a wave of the sea, tossed and tossed by the wind” (1 6). On another occasion, he was reminded of maritime affairs. He compares the relationship of the tongue to the body with the relationship of the rudder to the ship. “Ships, no matter how large they are and no matter how strong the winds blow, are guided with a small rudder wherever the pilot wants; so the tongue is a small member, but does a lot” (3 4.5). The fragility of the life of a rich man, outwardly beautiful with his wealth, is expressed in the image of a wild flower, withering under the scorching breath of the simoom, which appears with the sunrise. The rich “will pass away like the flower of grass: after all, the sun has risen with Samum and [p. 20] the grass withered, and its color fell, and the beauty of its appearance perished; so the rich man will fade in his deeds” (1 10–11). The destructive power of not holding your tongue is compared to the power of fire engulfing a pile of combustible and flammable material, or even a forest. Just as a small spark of fire starts a whole forest fire, so a small member of the body - the tongue - starts a fire of a person's entire life. “This is what a small fire kindles what a large forest: and the tongue-fire is the world of untruth (i.e., the fire of the tongue is the whole world of untruth)... This is how it acts among our members, since it defiles the whole body, igniting the wheel of life and, for its part, being ignited by Gehenna” (3 5,6). Pointing out to the arrogant merchants the fragility of all their undertakings, Jacob compares their life to smoke quickly dissipated by the wind or an easily melting cloud from the rain. “What is your life like! he exclaims. “After all, you are breath (or smoke, fog), appearing for a short time, then disappearing” (4 14). Wanting to say that God does not tempt anyone and is not tempted himself, i.e. that there is no evil in Him, Jacob resorts to astronomical images and calls God the magnificent name “Father of the luminaries.” The heavenly bodies undergo changes, appear and disappear as a result of their circulation, become darkened, for example, during an eclipse. 21]ny; but God, as standing above the phenomena of heaven, as the Father of the luminaries, is certainly alien to all this: “With the Father of the luminaries... there are no changes or eclipses from circulation” (1 17), He is always equally clear and pure. Does the Author need to express the dangerous properties of the tongue - he calls it “fickle” (ακατα᾿ στατον), changeable, twisting, like a snake, comparing its movements with the movements of a snake, and then continues his comparison, calling the tongue “full of deadly poison” (3 8): in the tongue, like in the gums of a snake, the poison that kills the slandered is hidden. The Author often turns to the plant world and the activities of the farmer. Thus, the activity of a teacher is compared to the peaceful sowing of ploughmen. Just as false, demonic wisdom is sown in hostility and by hostile, angry teachers, so heavenly wisdom is sown in the world by peacemakers; “but the true seed is sown in the world by peacemakers” (3 18). The farmer comes to mind again when Jacob wants to clarify the need for patience - the need to endure before receiving what is expected and desired. “Here the farmer waits for the precious fruit from the earth and for it he endures for a long time until he receives it (the fruit) early and late” (5 7). [With. 22] And again an image appears from the field of agriculture. “The wisdom that comes from above,” says Jacob, “is full of mercy and good fruits” (3:17); she is like a garden full of trees with fruits. In the same way, the spiritual perception of the Gospel word is likened to the earth’s perception of a plant planted in it (1:21). To show how bridling the tongue gives a person power over all the sinful afflictions of the body, St. Jacob uses the image of a bridled horse, so often used when traveling around the East: “behold, we put bits in the horses’ mouths so that they obey us, and we guide the whole body” (3 3). Mention is made of lost travelers and those who doubt the accepted path. “A man with double thoughts is unstable in all his ways” (1 8). “Brethren, if any of you strays from the truth, and someone converts him, let him know that he who converts a sinner from the wrong path will save his soul from death and cover a multitude of sins” (5:19.20). These last words of the last chapter, symmetrical with the words (1 18) of the first chapter - words full of deep love, perhaps reflect the feeling of a person traveling and understanding the joy when someone shows the way to a tired traveler. – Let us also note that the words: “covering of sins” (5 20) hint at a new image – the covering of the book 25. [With. 23] Communal squabbles and quarrels remind the Author of military operations, and anger reminds him of murder. “Where,” he asks, “come from the wars? whence come the battles among you? Is it not from here, from your sweets 26 that war in your members? If you desire and do not have, then you kill, and if you strive strongly for something and cannot achieve it, then you fight and be at war” (4 1,2). Then this image continues in a slightly different light: “So, submit to God, resist the devil, and he will flee from you” (4 7). The correction of sinners is presented in the Epistle under the image of Levitical purifications and approaching the altar: “draw near to God, and he will draw near to you; Cleanse your hands, you sinners; straighten your hearts, you double-minded” (4 8). Elsewhere, liberation from moral shortcomings is likened to stripping off dirty clothes (1 21). The author freely takes material for images from all spheres of life. Thus, he likens the word of God, which allows a person to know his spiritual appearance, to a mirror showing “the image of his external existence” (προ᾿ σωπον τη ͂ ς γενε᾿ σεως). “Whoever listens and does not perform is like a man looking at the natural features of his face (or: the image of his external being) in a mirror: he looked at himself, walked away - and immediately forgot what he is like” (1:23,24). People who always look closely at the law are likened in the Epistle to the cherubim on the mercy seat of the Ark of the Covenant [p. 24] who leaned down to look closely at the commandments contained on the tablets (1:25). He who endures temptation is likened to a competitor in a lists who receives a wreath for victory (1 12). The moral law of love, as the fundamental law that lies at the root of all commandments, is compared with the king by what is called the “royal law”, or “king-law” (2 8). The proximity of the court is expressed by the image of the Judge standing at the door and about to enter for judgment (5 9). Addiction to the pleasures of the world is called “friendship with the world,” which is at the same time enmity against God (4 4). Sometimes the Holy Writer borrows images even from the field of physiology. To express how much the thought of the imminent coming of the Lord should encourage the soul, he says: “Strengthen your hearts, for the coming of the Lord is drawing near” (5 8), that is, the thought of the coming of the Lord also gives support in long-suffering, just as reinforcement with food adds vital energy to the body. Elsewhere, faith is compared to the body, and works to the spirit: “just as a body without a spirit (i.e., without a vital principle, without vital power) is dead, so faith without works is dead” (2 26). Often images are taken even from the sphere of marriage. 25]noy 27 life. Believers are, according to the Message, in a filial relationship to God. “God gave birth to us by the word of truth, to be (us) the firstborn (or: firstfruits) of his creations” (1 18). At other times, these relationships are depicted as the relationship of spouses, and therefore love for the world (instead of God or along with God) on the part of believers is designated by the name of betrayal, adultery (4 4). In the spirit of the same metaphor, God’s love is characterized by a sign of jealousy: “Or do you think that Scripture says in vain: “The spirit that dwells in us loves with jealousy”? But grace gives all the more” (4:5, 6). Likewise, the soul’s fascination with sin is depicted under the magnificent image of carnal fall. The source of temptation to evil is a person’s own sinful desire, although arising from original sin, but developed and strengthened under the influence of man’s free will; she, this lust (ἐπιθυμία) attracts (ἐξε᾿ λκει) and seduces (δελεα᾿ ζει) a person, both verbs taken from the area of ​​artis amandi 28: lust is likened here to a harlot, arousing passion. When the fall has taken place, lust and will are united, then sin begins. It is formed, born into the world and, having reached full development, in turn gives birth to death: “Everyone is tempted [p. 26] being carried away and deceived by your own lust; lust, having conceived, gives birth to sin, and sin, having reached full development, gives birth to death” (1:14, 15). These are the main images found in the Epistle. But they are far from exhausting the artistic techniques that enliven the presentation. So, for example, sometimes St. Jacob resorts to personification. Hinting at Genesis 4:10: “The voice of the blood of your brother (Abel) cries out to Me from the ground,” Jacob says to the rich: “Behold, the wages withheld from the workers who reaped your fields cries out from you; the cries of the reapers have reached the ears of the Lord of hosts” (5:4). Withholding the wages of day laborers, and, in addition, day laborers-reapers who work in the most difficult conditions, under the scorching sun, is tantamount to murder; this payment, in the figurative expression of Jacob, is spattered with the blood of the brothers, and their cries not only rise, but have already reached the ears of the Lord of hosts 29, that is, the God of heavenly powers, heavenly armies, to whom the whole universe is subject and to whom it costs nothing to punish the rich. The language of the Epistle is so rich that it includes, in addition to the biblical vocabulary itself, many classical words or words representing neologisms. And even individual words paint entire pictures. Thus, it is said about demons that they tremble, ϕρι᾿ σσυσιν, and ϕρι᾿ σσειν means [p. 27] such strong fear that even the hairs on the head stand up (Job 4). – It is said about Abraham that he lifted up Isaac over the altar, and with this one word an expressive reminder is made of the rite of symbolic sacrifice through lifting over the altar, or the so-called terumah 30. – Rahab ὑποδεξαμε᾿ νη spies [and] ἐκβαλου ͂ σα them in another way; ὑποδε᾿ χεσθαι means to welcome, and ἐκβα᾿ λλειν - to throw away. Ἐκβαλου ͂ σα means the quick and almost violent removal of spies in order to save them. – It is said about the language that it is μεγαλαυχει ͂ (3 5), which literally means: μεγα᾿ λα αὐχει ͂. Αὐχε᾿ ω - I raise my neck, and μεγαλαυχει ͂ - to boast about great deeds, to boast about great things. – It is said about hearts: στηρίξατε (5 8), reinforce with food. - Etc. The author repeatedly supports his thoughts with evidence. Either he refers to Holy Scripture, or actually uses it, with such skill that the Epistle seems chiseled from solid stone, although there are more quotations in it than in all the Epistles combined. Either he resorts to historical evidence, refers to famous persons, and then in one or two words he outlines their characteristic feature, which made a type out of a person. Thus, he remembers the “true” prophets, [p. 28] Abraham, “our father” and “friend of God” (2 21, 23), Rahab the “harlot” who released the spies “by another road” (2 25), Elijah (5 17), Job the long-suffering (5 10, 11), makes an allusion to Abel. He does not neglect cosmological evidence either. Thus, in order to prove the demonic, supernatural power of language, capable of combining in itself such opposites as blessing and curse, Jacob proves that for everything natural the combination of opposites is unthinkable. He points to mineral springs; “can a place (receptacle, source) where salt water produce sweet water?” (3 11). He further refers to the fruit bearing of fruit trees. “A fig tree, my brothers, cannot bear olives, or a vine of figs; neither can one spring bring forth salt and sweet water” (3:12). Another proof of the demonic nature of the tongue is that it is indomitable, while everything natural is tamed, and James lists all kinds of living creatures, according to the biblical classification: “every nature of beasts (all four-footed animals) and birds (all flying and feathered kingdoms), reptiles and sea creatures (all inhabitants of the sea) is tamed and tamed by human nature. 29]checal; and none of the people can tame the tongue” (3 7.8), which confirms the idea that the true focus of his energy is not natural force, but the fire of Gehenna (3 6). On a superficial reading, the Epistle of James may seem adogmatic and pursuing only moral goals. In view of this moralism, some researchers refused to see the Epistle in it and took it for a homily, for a moralizing word. But such a view is certainly wrong. Jacob's views only seem moralizing and adogmatic in the spirit of the Richlians 31; in fact, they are built entirely on faith. But only the general creed forms a deep-lying subsoil layer on which the instructive element grows - a foundation into which threads of a halakhic 32 nature are woven into patterns. “We,” says Farrar, “always assume the existence of a bottom in the ocean, although it is invisible to us and although no one has spoken about it” 33. But, looking deeper, we can notice this self-evident bottom, these essential elements of the doctrine, which is briefly presented as follows: God is one (2 19); He is merciful and compassionate (5:11), He has no change (1:17) and He is not tempted by evil (1:13). He gives simply and without reproach (1:5), and to those who love Him He will give the crown of life (1:12). He is the only author of the commandments (2 11), [p. 30] one Lawgiver and Judge, able to save and destroy (4 12). Everything depends on Him (4:15), every good gift and every perfect gift comes down from Him (1:17). In addition to God, there is also an evil force that fears God (2 19) and is powerless before those who obey God (4 7). – People are created in the likeness of God (3 9) and born of God, according to His free will, by the word of truth (1 18). This birth consists of faith in the Lord Jesus Christ (2 1), Who will appear (5 7,8) and is already standing at the door as Judge (5 9). The Author calls himself a servant of the Lord Jesus Christ (1 1). The author recognizes the power of prayer (5 14.15), the mystical significance of repentance (5 16) and the act of anointing with oil (5 14.15), which for him has the undoubted character of a sacrament. From this we can conclude that in general he recognizes the sacramental side of religion, especially since he mentions representatives of the church hierarchy (no matter how you define it) ritually performing the consecration of oil (5 14). On the basis of this dogmatic teaching, moral and church-social conclusions are developed. However, it is impossible to give an analysis of Epistle 34, because this would amount to a detailed exegetical overview of it step by step 35. Let us now turn to the Author of the Message. The first thing that strikes the eye is what could be called his culture 36 . This is a person with a finely developed taste, who knows the sense of proportion well and, through observing the measure, achieves the strongest effect on the soul. Listening to him, you won’t think: “This is hyperbole, this is true.” On the contrary, you are constantly aware that he could have said stronger, brighter, but natural tact and cultivated restraint do not allow him to raise his voice or emphasize his words without obvious need. His refined speech is full of importance and meaningful authority - not claims to power, but precisely that power actually realized in the word, which cannot be disobeyed. St. James speaks as with an equal, but the holy power of his word places him above equality - he demands for him and has the right to demand. In the presence of Jacob, internal rebellion, self-will and argument must fall silent. The heat of love will not arouse towards him, but you will be completely imbued with involuntary reverence and respect. The most remarkable thing is that in the speech there is not the slightest putting himself forward on Jacob’s part; on the contrary, having modestly and restrainedly called himself (“James, servant of God and the Lord Jesus Christ” (1 1)), he does not say anything further about himself - he goes entirely into the objective, into questions of faith and church life. And yet not one [p. 32] moment you cannot forget about the speaker. “I” does not exist for him, and his modesty is impeccable; he, not recognizing himself as an apostle - which, however, he was not 38 - does not call himself a bishop, the head of the Mother Church of Jerusalem, which he was, and does not even mention the current nickname “Brother of the Lord,” which in his eyes was, undoubtedly, higher than any other. Jacob's character is full of nobility and spiritual clarity. The moral seriousness and integral, chaste “nature” of the Author shines throughout the Message. Its strength is not in an instantaneous flash or in bright brilliance, but in an even, constant burning. Its light is not the light of gas, but the light of a fragrant candle of yellow wax, glowing evenly and meekly before the Lord. The inflexibility of Jacob’s character is also evident from the fact that his Epistle is the only message without a greeting 39 and without an afterword. He seems to be showing in every possible way that he is doing the work of God and only God and therefore does not consider it convenient to mix human relationships into it, just as it would be awkward for a priest during the Liturgy to talk about something extraneous, even if it is pure in content. “This is a work of God that speaks for itself. If you want, take it, if not, take it as you wish. I will not pull you in one direction or the other with neither pathos nor greetings. You yourself must understand that I am Mr. 33]I’m not stealing in my own name.” This is the meaning of his restraint. A high natural intelligence, extensive reading in the Bible and skillful use of quotations, and finally, extensive life experience and subtle taste complete the characteristics of Jacob. He uses the sayings of the Savior, canonical and non-canonical books of the Old Testament and, apparently, works of a secular nature or, perhaps, religious monuments of other religions. But for all that, his Epistle, which in less skilled hands would have presented a motley conglomerate of heterogeneous passages and pretentious rhetoric, comes out of his hands as if forged from a single piece of metal. He "strikes fire out of everything he borrows." There is no area that he would not use in one way or another in his Message, from cult to everyday trifles. And in every image, in every example he gives, upon analysis it is easy to reveal superficial knowledge and deep thoughtfulness. But this encyclopedia of knowledge, casually included in the Message, looks so modest and unassuming that an inattentive reader will not even notice it. The author of the Epistle, it seems, uses the most heterogeneous material without any intolerance. And, despite this, he is further than anyone else from the possibility of suspicion of being a Gnostic. In every word of it [p. 34] there is a glimmer of God-knowledge and a direct relationship to the heavenly world; but at the same time, not a single word is colored by abstract, rational theosophical speculation. In the same way, the form of presentation is more removed from dialectics than anyone else; speech comes directly from the heart, directly through rational analysis, although this does not exclude subtlety in processing and rigor in construction: the laws according to which speech flows are the laws of cardiac activity - musical laws. Such speech in its essence cannot cause resistance in the heart. It goes straight to the soul. This is not the speech of a theologian or philosopher, but of a shepherd and a bishop. Indeed, the Author of the Epistle is a bishop in the proper and strictest sense of the word. He does not captivate souls with a sudden onslaught, but warms the hearts of those living with him and leads with a firm hand to a goal well known to him. He does not live by premonitions and moods of the moment, but all his activities and life are subordinated to the main tendency. Jacob cannot be imagined otherwise than with a shepherd's staff - unyielding, wise, most graceful. The innate elegantezza 40 characterizes his entire appearance, from his mind and words to even his appearance. Episcopus elegantissimus 41 - this may be one half of the characteristics of the first Patriarch of Jerusalem. And her second half[p. 35]guilt can be expressed through Episcopus justissimus 42. In order to more clearly imagine the type of ideal bishop, which was almost completely realized by James, it is necessary to compare with him the type of ideal Apostle. The Apostle par excellence, the Apostle in its purest form, is Paul. Apostle Paul and Bishop James, like the a and w of church life, frame the face of the “12,” and among the servants of the Word there are no two others as opposed to each other as Paul and James. They are opposite in character, in kind of life, in mentality, and absolutely in everything. Pavel is expansive, choleric with sharp transitions from elation to depression, all in extremes. His nature is painful, unbalanced, combining opposites in everything, restless, feverish, broken, with inexplicable premonitions and urges. Pavel discharges his feelings and thoughts. His writings are angular and bizarre in general, uneven in parts. Of the writers, F. M. Dostoevsky comes closest to him. Pavel is a lyricist, philosopher, dialectician. He is a mystic, contemplative, apostle ka τ ̉ ἐξοχη᾿ ν 43 and a most typical representative of the charismatic side of the Church. On the contrary, Jacob is a self-possessed, important, majestic, prophetic nature; he is healthy, balanced, capable of the whole gamut of feelings in their natural development, in their modulations, in their gradual flow. His writing is round, rounded as a whole and in parts, cyclical, elaborate. [With. 36] Jacob – artist, epic. He is a church leader, representing the second side of church life - bishopric; he is a bishop ka τ ̉ ξοχη᾿ ν , a representative of the hierarchy. He is wise, slow, firm. If Paul is a romantic, then James is a classic 44 . If Paul infects with inspiration, then James educates with wisdom. While his commitment to Judaism forced Paul to persecute Christ, Jacob’s no less commitment did not provoke decisive action in him: he remained silent and watched. Paul had to be broken for conversion, Jacob quietly crossed over himself. While Paul moved from nomism 45 to blasphemy of the law, James, without abandoning the works of the law, transferred the center of gravity to the works of Christ. While Paul went around the whole world for the sake of preaching Christ, James, remaining within the walls of Jerusalem, was the head of the heads of the church - the chairman of the Jerusalem Council and the authority for everyone. In short, while Paul was building up faith, James was building up community. These are the features of the differences between these antipodes of church life, which made Paul and James absolutely necessary for each other, as mutual complements. To make the characterization of Jacob more complete, I will provide several data about his life and personality from other sources. [With. 37] There seems to be no doubt that James was the eldest of the often mentioned four “Brothers of the Lord”: James, Joses, Simon, Judas. At least he is always placed at their head (Matthew 13 55 Mp 6 3). His upbringing can be judged by the name of his father, his Joseph, as a “righteous” husband (Matthew 1:19) 46, which epithet means not only moral height, but, above all, strict observance of the entire Levitical canon. It is clear that the entire family was imbued with this respect for “righteousness.” Every year Joseph went to Jerusalem for the Passover holiday, and he was accompanied by the Virgin Mary (Luke 2:41), which was generally an overdue merit (according to Hillel 47). It is necessary to think that Jacob received a strictly nomistic upbringing. Egesippus 48 even testifies (Evs. Kes. Tserk. Ist. II 23) that “Jacob was a Nazarite from his mother’s womb,” and this message is well consistent with both the nickname “righteous” (Evs. Kes. Tserk. Ist. II 23), which circulated among Jews and Christians in relation to Jacob, and the greatest respect that he enjoyed among his fellow tribesmen 49 . The legends created about Jacob among the strict Jewish sects prove better than anything else his “righteousness” in the matter of the law. It is also necessary to take into account that it was he who advised the apostle. Paul to perform the rite of purification and take upon himself the vow of a Nazirite (Acts 21 18 – 26). The summary of the conciliar debates, which authoritatively reconciled the party of circumcision and the party of freedom, was in no way destroyed. 38]shapes ideas about Jacob as a “righteous” man. The essence of his speech did not come down to the overthrow of the law given to the Jews, but to the fact that there is no need to make it difficult for the pagans turning to God with the yoke of this law (Acts 15:19), but it is enough for them to keep the Noahic commandments (Acts 15:20) 50; however, he also offers them in the form of advice: “By observing this you will do well” (15 29). In other words, Jacob was not violating a legalistic norm here; he viewed pagan Christians as “strangers of the gates” 51 . But he himself apparently strictly observed the Jewish law. It is not for nothing that the destruction of Jerusalem was considered by the Jews as punishment for the death of this righteous man (Evs. Kes. Tserk. Ist. II 23). It was not for nothing that supporters of circumcision spied on Paul in his name. It is not for nothing that his closest successors in the department, up to and including the destruction of Jerusalem, were from the party of circumcision. What was Jacob's relationship with the Lord Jesus? Judging by the words of the Savior that “there is no prophet in his house,” even His brothers did not believe Him (Matthew 13:57, Mark 6:4, Luke 4:24, John 4:44). John says directly: “His brothers did not believe in Him” (John 7:5). Hence, we have to conclude that they were not among the 12. Apparently, Jacob's conversion occurred after the resurrection of the Lord. At least in 1 Cor 15 7, 8 ap. Paul clearly compares the Lord's appearance to himself with His appearance to Jacob and contrasts himself with James to the other apostles. [With. 39] The further Christian activity of Jacob is visible from the fact that the ap. Paul places the “brothers of the Lord” between the “other apostles” and “Cephas” (1 Cor 9:5). Besides Peter, ap. Paul saw only “James the brother of the Lord” (Gal. 1 17–19). This is hardly an accident. One might think that with this Paul wanted to “introduce himself” to the entire Church - both to the 12 apostles, in the person of Peter, and to the local Christians, in the person of James, their bishop. From this it is clear that by that time Jacob’s position in relation to the Church had become quite definite: he was among the “pillars” (Gal. 2:9). But despite this, Jacob did not enter the circle of 12. The apostolic decrees (2 55,6 12,14) clearly distinguish him from among the 12. “We the twelve, having gathered together in Jerusalem, appeared to Jacob, the Brother of the Lord” (Lent 6:12). His position, like Pavlovo’s, is outside the circle of 12: in Lent. 6 14 lists the names of the 12 apostles, and then adds: “James, Brother of the Lord and Bishop. Jerusalem, and Paul, teacher of languages." In the same way, Eusebius of Caesarea (C.I. I 12) ranks James among the 70 and says (7 19) that he, James, “was the first to receive the bishopric over the Church of Jerusalem from the Savior Himself and the apostles,” i.e., in other words, excludes him from the number of apostles. In the Chetiy Menaia (Oct 23), Jacob, the Brother of the Lord, is also numbered among the 70. In the Gospels, the brothers of the Lord are almost always mentioned together with the Mother of Jesus and are contrasted with the disciples, [p. 40] believers who listen to the Word of the Lord and fulfill it (see Mt 12 47 - 49. Mk 3 31 - 35. Lk 8 19 - 21. Jn 2 12. Jn 7 3, 5. Acts 1 13 - 14). Obviously they didn't believe. But there is no reason to think that they, like Paul, were completely hostile. Most likely, they did not have a final view of their Brother and, amidst uncertainty and doubt, they spent all the time until the resurrection of the Lord, when doubts were dispelled. Judging by the Epistle of James, we can think that he heard the Savior’s sermons and composed His words in his heart. Indeed, the Epistle is permeated with the spirit and even the sayings of the Sermon on the Mount. One feels that this is not a book study of the Good News, but an assimilation of it gradually, in life, when words and ideas become part of the soul. Here are some parallels between the Message and the Words of the Savior: [With. 42] This is the Epistle of James, “the best that there is in Jewish Christianity,” this Christian response to the silent prophecy of the ancient prophets. And the death of this last prophet and first bishop was similar to the death of the prophets. His last words were the words of Christ: “I pray to You, O Lord God, Father, forgive them, for they do not know what they are doing” (Evsev. Tserk. Ist. II 23). Both during life, and especially at the moment of death, the similarity with the Lord was felt with irresistible force. In conclusion, I will give a description of Jacob’s appearance, according to the iconographic original of the 18th century. 52: “Month of October, 23. Holy Apostle James, brother of the Lord according to the flesh; in the likeness of gray hair, a brad longer than Vlasie’s, at the end of the bracelet, a saint’s robe, white, whitewashed with azure, with venison underneath 53, in an omophorion, he blesses with his hand, and in another Gospel, he always had a hair shirt on his body, etc.” ******. Prep. for printing and approx. E. S. Polishchuk Mitrofan Dmitrievich Muretov (1850–1917), Russian Orthodox exegete and patrolologist. Graduated from the Moscow Academy of Sciences, since 1878 - private associate professor of the Moscow Academy of Sciences in the department of the Holy Scriptures of the New Testament; in 1885 he received a master's degree for his research on Philo of Alexandria, in 1893 he received a doctorate for his work on the Old Testament Church and was appointed professor at the academy. Contemporaries remember him as a man of enormous learning, extremely modest, completely immersed in scientific work. Florensky (like most students) treated Muretov with deep respect and considered his teacher one of the best professors at the academy. There is no doubt that Florensky’s active use of philological research in theological and philosophical works and the simultaneous awareness of the secondary importance of this type of research makes him similar to Mitrofan Dmitrievich Muretov, “one of the most respected and honored theologians of our Motherland” (Florensky Pavel, priest. Works in 4 vols. T. 3 (1). M., 1999. P. 291). Delights - later edits by the author. The word “dynamics” is later underlined by the author and the word “kinetics” is written above it. Apparently, there is a typo here: the correct thing is to understand the “how” of the work. (gender case). The word “pieces” is later emphasized by the author. Later author's note: “t. that is, also members of the Jerusalem church.” The word “new” is later emphasized by the author. Lit. (lat.) - “in the middle of things”; an expression from Horace’s message “On the Poetic Art,” in which he advises the epic poet to start with the very essence of the matter, without being distracted by the background of events. Duadiplosis is a stylistic figure that allows you to combine sections of a text and consists of repeating a word (or idea) used at the end of one section (phrase, verse) and addressing the main topic of the next; for example, in the Epistle of James: “without any lack” (1:4) and “if any of you lacks wisdom” (1:5). Allegro con spirito (Italian) - lively, with enthusiasm. Forte (Italian) - loud (indicating the strength of sound). Crescendo (Italian) - performance with a gradual increase in sound strength. Forte fortissimo (Italian) - very loud. Forte-piano (Italian) - piano performance. Andante grave con molt’ espressione (Italian) - slowly, importantly, with great expressiveness. Asyndeton - (Greek incoherent) - a stylistic figure in which the words of a sentence follow each other without a conjunction; most often this happens when listing (Newton, Faraday, Einstein were great physicists); the same figure is found in fast, passionate speech (for example, in Caesar’s saying: “Veni, vidi, vici” - came, saw, conquered). Staccatto (Italian) - abruptly. Polysyndeton (Greek polyunion) is a stylistic figure, the construction of a sentence when all (or almost all) homogeneous members are connected to each other by the same conjunction. Legato (Italian) - connected; a performance in which one sound transitions to another without interruption in sound. In the Russian and Slavic Bibles the word “from” is used once; double “from where” - in the original Greek. The places in the Epistle in which this particle occurs are not indicated by the author; indeed, it is absent from the Greek text. Rus. trans.: “here (listen, look).” Rus. trans.: “now listen (come).” There is probably a typo here: correctly - on the day of slaughter (see James 5:5). Emphasizing these words, Muretov wrote in Hebrew in the margin of the manuscript next to them: תֶרּ ̱ פכ - this word (read “kappo’ret”) once denoted a golden plate that was placed on the ark of the covenant during the rite of purification; it is also associated with a verb meaning “to close, reconcile, redeem”; The name of one of the famous Jewish holidays, Yom Kippur (“Day of Atonement”), is associated with the same verb; We are grateful to G. M. Kessel for transcribing this part of the manuscript. - Ed. Crossed out by Muretov; to the synod. lane - “from your lusts” (James 4:1). “family” - later editing by P. Florensky. Ars amandi (lat.) - the art of love. The author later placed an exclamation point in the margin next to this place. Teruma (Hebrew; literally “raised”) is a gift of offering (fruits, etc.), a sacred offering, so named after the rite of elevation performed over it. Ritschlians are followers of Albrecht Ritschl (1822–1889), a German theologian, founder of the school of liberal Protestant theology, who emphasized the “inner experience” of man to the detriment of the conciliar experience of the Church, which is called upon to comprehend all experience, including the experience of faith. Halakha is traditional Jewish law, a set of laws and regulations that regulate the religious, family and social life of a person in Judaism. Farrar F.V. The first days of Christianity. Part I. Ch. XXI. St. Petersburg, 1915 (ed. 3). P. 350. Emphasizing these words, Muretov writes in the margin: “Why?” Under this paragraph, Muretov makes the following entry: “This essential and main paragraph is completely weak or, rather, insignificant.” The following works are specifically devoted to the Epistle of the Apostle James in Russian literature: Kibalchich I., priest. St. James, Brother of the Lord. The experience of reviewing the conciliar epistle of James, the Brother of the Lord. Chernigov, 1882; Teodorovich N. Interpretation of the conciliar epistle of St. Apostle James. Vilna, 1897; Georgy (Yaroshevsky), priest. (later Metropolitan of Warsaw). Cathedral Epistle of St. Apostle James. Experience of isagogical-exegetical research. Kyiv, 1901; from translated literature see: RobertsD. W. Commentary on the Catholic Epistle of James // Roberts D. W., Kelsey R. K. Letters to the Church from James, Peter and Jude / Trans. L. Golubev. Kirov, 2001. P. 5–287 (posted on the Internet: http://www.knls.net/rus/offers/LetterJacob.pdf). “This property may also be innate.” - Approx. M. D. Muretova. “fine” - later editing by P. Florensky. In the sense that Jacob was not one of the 12 (however, he headed the Council of 70 Apostles). More precisely, instead of the usual words for the New Testament epistles “grace to you,” the verb in the indefinite form “rejoice” is used (for the only time in the entire corpus of epistles), meaning in this context an informal greeting. The word elegantezza was crossed out in pencil and replaced with the word “grace,” and the ending of the previous word was changed accordingly: “Innate” (later edit by P. Florensky); Muretov makes a note to these words: “See. p. 31,” referring to his previous note (see note 27). Most graceful bishop (lat.). Most just bishop (lat.). Having crossed out this phrase, Muretov writes in the margin: “Not good.” Nomism (from the Greek νο᾿ μος - law) is legalism, a tendency towards an understanding of religion in which laws and their exact implementation receive primary importance. Emphasizing these words, Muretov put a question mark in the margin, since he himself adhered to the ascending to the blessed. Jerome of the opinion that St. James (like the rest of the Brothers of the Lord) was the cousin of the Savior; the same opinion was shared by such Russian theologians as St. Filaret of Moscow, archbishop. Filaret (Gumilevsky), prof. A.P. Lebedev and others, and among the holy fathers - John Chrysostom and others. Hillel (late 1st century BC - early 1st century AD) - an outstanding teacher of the law during the reign of King Herod, known for his kindness and piety. Egesippus (2nd century) is an early Christian writer who collected a lot of information about the apostles in his “Notes” that have not reached us. “I don’t see Josephus” (marginal note by Muretov); in the book “Jewish Antiquities” (20.9.1) this ancient Jewish historian actually talks about the death of St. Jacob. In Judaism there are seven commandments (developed from the few that were given to Noah) obligatory for the so-called strangers of the gate, that is, for pagans who turn to Judaism, but do not accept circumcision. These include: the prohibition of idolatry, blasphemy, murder, incest, theft, eating blood and strangulation, as well as the prescription of obedience to authorities and civil laws. Some of these commandments were adopted at the Jerusalem Apostolic Council for pagans converting to Christianity (Acts 15:29). By the time of the coming of Christ the Savior, we already meet a fairly large number of pagans who accepted Judaism, who were known as strangers of the gate if they accepted Judaism without circumcision, and strangers of righteousness if they also accepted circumcision. Emphasizing these words, Muretov put a question mark in the margin. Game is a composite paint of vague darkish (“wild”) tones. “Quem enim non delectet videre eam et alloqui, quae verum Deum de se peperit, si nostrae sit fidei et religionis amicus? Similiter et illum venerabilem Jacobum, qui cognominatur Justus; quem referunt Christo Jesu [in nek. rkpp.: Domino Christo] simillimum facie [last. there is no word in Paris. ed. 1495], vita et modo conversationis, ac si ejusdem uteri frater esset gemellus. Quem dicunt si videro, video et ipsum [et ipsum is not available in Paris. ed. 1495, nor in Cologne - 1557, as well as in some. RKPP.] Jesum secundum omnia corporis ejus lineamenta.” B. Jgnatii ad S. Joannem apostolum et evangelistam epistola (PG. T. 5. Col. 943–944b). - Approx. P.F Id., I transmit the text in free translation. - Approx. P.F. Prof. says something similar. D. N. Ovsyanniko-Kulikovsky in his lithographs. lectures on “Introduction to Comparative Linguistics”, 1892 - Note. P.F. "The First Days of Christianity" by F. W. Farrar, trans. A. P. Lopukhina. St. Petersburg. 1888. Part I. P. 360. - Note. P. F. (Frederick William Farrar (1831–1903) - Anglican spiritual writer, doctor of theology, preacher, author of a number of books translated into Russian, including “The Life of Jesus Christ”, “The Life and Works of the Holy Apostle Paul”, “The Life and Works of the Holy Fathers and Doctors of the Church”, etc.). Bulletin General ancient Russian claim at Moscow Publ. Music[ee]. Ed. edited by G. D. Filimonova. 1874–76. M. 1876. “Materials”, p. 61. - Note. P.F. You might be interested in: