Earth's life of Jesus Christ. Place of nursery, where Christ was laid after birth
18.03.2014
Lori Venden Hoyevel
The reveal promise of God. From shades to light
Lesson 20. Earth's ministry of Christ: His speech and prayers
What do you imagine when hear the word "doctrine"? Cool rooms, desks, boards, cards, tables, globes, projectors, computers and calculators?
Our Lord Jesus was the greatest teacher. His classrooms were slopes of mountains, boats, synagogues, lakes banks, rooms in private houses, temple yards and roads for which he walked.
What did he teach? "Time and approached the kingdom of God: Repent and believe in the gospel "(MK. 1:15). "And Jesus walked throughout Galilee, teaching them in the synagogues and preaching them Gospel of Kingdom"(Matt. 4:23). Speaking of signs of the end of times, Jesus said: "And this will be preached by this gospel of the kingdom throughout the universe, in testimony to all nations; And then the end will come "(Matt. 24:14).
What is the kingdom of God? This is the reign of Jesus Christ over everyone and over all of God's glory. It was predicted in the Old Testament. This kingdom was earned by the perfect obedience of Christ, his redemptive death and resurrection, which is narrated in the New Testament. It lives in the heart and in the life of believers, and it will be brought to perfection when Christ comes to the second time.
Key words and concepts
Speech - Sometimes Jesus taught through long conversations or speeches.
Valid illustrations - Sometimes Jesus used examples from everyday life (such, for example, bread or water) to tell about themselves or clarify other truths.
Visual examples - Sometimes Jesus used some item or person to teach some truth.
The teachings of Jesus
The teaching was a very important part of the ministry of Jesus. In the Gospel of Mark 1:38 he said: "Let's go to the neighboring villages and the city to preach me there, for I came to».
The teaching of Jesus was special. He said: "My doctrine is not mine, but sent me [God of Father]" (John 7:16). "For I spoke not from myself; But the father sent me, he gave me a commandment to say and what to say ... And so what I say, I say, as my father told me "(in. 12: 49-50).
The teachings of Jesus above forever. "The sky and the earth will give, but my words will not let me" (MK 13:31).
(Illustration Side: House on a cliff, house on the sand)
« So anyone who listens to the words of my Siai and executes them, like her to her husband prudently, who built his house on the stone;and it rained, and the rivers spread, and the winds poured, and he rushed to the house, and he did not fall, because it was founded on the stone.And every one who listens to these words of mine and does not fulfill them, the man will become a reckless, who built his house on the sand;and the rain went, and the rivers spread, and the winds were poured, and he left to the house; And he fell, and there was a drop in his great "(MF. 7: 24-27).
"Having rejected me and not the taking words of mine has a judge to himself [God of Father]: the word I said, it will judge it on the last day" (John 12:48).
Jesus taught S. powerwhich surprised his listeners. He taught directly from the Scriptures, based on the power of the Son of God. Most teachers, or rabbis, in those days just repeated what previous teachers said. For example, when they taught, they said something like: "As Rabbi Simeon says" or: "Rabbi Judas says that Saturday." Their doctrine was based on tradition, and not on the scriptures. That is why people were so surprised that Jesus taught with power. In the Gospel of Matthew 7: 28-29 is described as people often responded to his doctrine: "The people were divided into his teachings,for he taught them how power having, and not as scribes and Pharisees. "
Jesus was more than just a teacher. He was also Lord, or Mr., His listeners. Jesus told his disciples: "You call me the teacher and the Lord, and correctly speak, because I am exactly" (John 13:13). Calling Jesus the Lord, the disciples showed their faith in the fact that he is God, and that they should obey his teachings.
(Side Stock Illustration: Bread)
Types of exercise
Valid illustrations
Jesus taught in various ways. Sometimes he used valid illustrations. An example of such a method is the use of Jesus phrase "I AM", which we find in the Gospel of John.
- "I am a life of life; Come to me will not be alkalo, and the believer will never be craving for me. "(John 6:35).
- "I am the light of the world; Who will follow me, he will not walk in darkness, but will have light of life "(John 8:12).
- "I am the door of the sheep ... I am a door: who will enter me, he will be saved, and will enter, and will come out, and find" (John 10: 7, 9).
- "I am a good shepherd: a good shepherd believes his life for sheep ... I am a good shepherd; And I know mine, and mine know me "(John 10:11, 14).
- "I am a resurrection and life; Believing in me, if it dies, will revive.And all sorts of living and believing in me will not die forever "(John 11: 25-26).
- "I am a way and truth and life; No one comes to the father as soon as through me "(John 14: 6).
Once a group of Jews asked Jesus, who he is. "I had previously rather than Abraham, I am," Jesus answered them (John 8:58). In the Old Testament, it is described when God opened Moses in a burning bush, he commanded Moses to tell the people that he had sent him. Using the name "Jewish" towards himself, Jesus, thereby he said that he was from eternity and is in unity with his father. It was very angry with Jews, because they understood that only God was "the youth," and the fact that Jesus called himself so, considered blasphemy. They did not accept the fact that Jesus is God.
In the fifteenth chapter of the Gospel of John, Jesus uses the famous doctrine of the vines and branches to clarify with the Warves of Relationship with His People. "I am a true grape vine," says Jesus (Art. 1). Further, he explains that those who belong to him are branches that bring fruit. Father complies with those branches that dried and do not bring fetus. He clears live branches and so take care of them so that they bring even more fetus.
In the gospels too many figurative descriptions so that we can list them all here, but some of the images used by Jesus to teach spiritual truths - Etoometer, Jerusalem Temple, Water and Food. Perhaps during his family worship you could read one of the Gospels (from Matthew, Mark, Luke or John) and make a list of all verbal illustrations that Jesus used to teach students from violently.
Visual examples
Sometimes in order to teach another lesson, Jesus used some item. In the Gospel of Matthew 22: 15-21 Pharisees tried to catch Jesus (which they often tried to do), asking him a question with a trick: "Will it makes it possible to give a cesar or not?". In response to this, Jesus asked him to file a coin. He asked them: "Whose image is and inscription?". Then he told them: "Give Cesarean Cesar, and God God."
Once the disciples asked Jesus a very selfish question: "Who is more in the kingdom of heaven?" (Matt. 18: 1). Then Jesus called the child as a visual example, and put it among them. He said: "True I tell you if you do not contact and you will not like children, you will not enter the kingdom of heaven;so, who is silent like this is a child, he is more in the kingdom of heaven "(Matt. 18: 3-4).
Personal conversations
Jesus also paid time to talk to some people alone. Once the names of Nicodemia came to Jesus to ask Nicodemia to ask a question. Jesus told him: "I must be born over." Like Nicodemus, we would be shocked by hearing such an answer. Jesus explained that no man could be born over. But just like Moses ascended in the pole of a sculpture of a copper snake in the desert, and everyone who was Walked, could look at him and stay alive and the Son of Human should be ascended to the cross so that every believer in him (born from Spirit) could have eternal life.
Another time Jesus spoke at the well with Samarita. He told her about living water, which she can drink and never straighten. He, of course, spoke about himself. When Jesus opened a woman, he knew about her past and about her numerous husbands, she realized that there was a prophet in front of her. Discussed with Jesus, various understanding and Samaris in the question of worship, the woman expressed her faith in the Messiah, which would come and explain everything. Then Jesus said somewhat exciting words: "This is me who speaks with you" (John 4:26). Samaryanka ran to the city to gather his friends and bring them to Jesus. As a result, many of them believed.
Can you imagine the excitement of a person who met Jesus face to face in some ordinary place where he happens every day? There were such a meeting, who then became his student, including Peter, John, Zak, Maria and Martu. And today, many of us meet him every day, reading the Bible and listening to how he speaks with us. We talk to him in prayer.
Speech
Shortly before with war of suffering and death, Jesus met with his disciples in the Huber. Washing them legs, he instructed them in a long speech, which was named "Talk in the Hornishche". Conversation is a long conversation or speech.
In chapters 13–17 The Gospel of John is written that during the "Gorny's conversation" Jesus predicted that Judas would betray him, and Peter will renounce him. Christ comforted with Vochi students, explaining to them that he is the path and truth and life (14: 6). Our Lord promised that the Holy Spirit would come; And he called himself a grape vines, and believing - branches. Jesus said that the world would hate him and believers in him, but he will send the Holy Spirit to them for help and consolation. Then he raised an excellent prayer about himself, oh with Vochi students and about all believers.
Sent With violent students in the world, Jesus gave them the power to cast out demons and heal all sorts of disease. He gave them detailed instructions regarding the ministry, which had to bear them (MF. 10: 5-42). Jesus spoke in detail about the expulsion of demons (Matt. 12: 25-37 and 39-45). Chapter 23 The Gospels from Matthew tells about seven trouble teachers of law and Pharisees. Chapters 24 and 25 of the Gospel of Matthew, who also include two parables, are an important and sobering speech of Jesus about signs of the death of the century, about the approach of the vessel day.
In the eleventh chapter of the Gospel of Luke Jesus teaches prayer. In the sixth chapter of the Gospel of John Jesus calls himself "Life Bread", which "comes from heaven and gives life to the world" (Art. 33, 34). This statement caused many disputes among the Jews. As a result, in chapters 6, 7 and 8, Jesus talks a lot about with the personality, and his words were angry with many Jews. In the tenth chapter of the Gospel of John Jesus calls himself a "good shepherd". It also caused significant differences among the Jews. Many of them considered Jesus a blasphemy because he argued that he was God.
Sermon
Some speeches of Jesus are considered to be serm. Those of them who were pronounced in the synagogues (places of Jews meetings for prayer and reading the Scriptures) are undoubtedly sermons. In the Gospel of John 18: 19-21 it is said: "The high priest asked Jesus about his disciples and about his teachings.Jesus answered him: I spoke clearly to the world; I always taught in the synagogue and in the temple, where the Jews always agree, and secretly did not say anything.What do you ask me? Ask hearing what I told them; Here, they know what I said. " The main sermon of Jesus is the Nagorno sermon, recorded in the Gospel of Matthew in chapters5-7. "Seeing the people, he climbed the mountain; And, when sat down, the students began to begin to him "(Matt. 5: 1).
Jesus started a preach with the description relationshipTo form citizens of the kingdom of God, for the establishment of which Christ came. These relationships are not actions that need perform Christians, and then simply delete them from their list of duties. They are more likely to describe what Christians, citizens of this kingdom, should be In all respects and throughout his life. These relationships were conceived for Christians with Amim Jesus. Moreover, an example of these relationships is being made by Jesus Christ. His righteousness is charged to us, as we ourselves, as sinners, are not able to live holy. By consecrated from the Holy Spirit, these qualities form our Christian life as long as we do not become reflect The image of our Lord Jesus Christ. These qualities are called bliss. The word "bliss" comes from the Latin word meaning "blissful" or "happy." Perhaps you learned by heart these bliss. Here are the first two: "Blessed Spirit, for them are the kingdom of heaven.Blessed crying, for they are comforting "(Matt. 5: 3-4).
For bliss from the fifth chapter of the Gospel of Matthew, a number of instructions are followed for believers about how to live in order to please GOD: to be salt and light; to fulfill lady commandments; Do not sin in the heart (murder, adultery); do not violate oaths; Do not give evil for evil; Love your enemies; help in need; fast and pray; collect treasures in heaven; Do not take care of tomorrow; do not judge others; enter by narrow gates leading to life; bring good fruit, fulfilling (and not only proclaiming) God's will; Building your spiritual home on a rock - Jesus Christ. This should be our response to the gracious work of Christ for us.
Restore in memory
1. What does it mean that Jesus is not only LordBut also a teacher?
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2. Where did the teaching of Christ come from? ________________________________________
3. List five types of teachings that Jesus used.
a.
b.
g. . ___________________________________________________________________________
d. ___________________________________________________________________
4. Name seven statements of Jesus "I Am".
a.. ___________________________________________________________________________
b. . ___________________________________________________________________________
in. _______________________________________________________________________
g. . ___________________________________________________________________________
d. ___________________________________________________________________
e. _______________________________________________________________________
j. . __________________________________________________________________________
5. Select two statements of Jesus "I am" and explain their meaning.
a.. ___________________________________________________________________________
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b. . ___________________________________________________________________________
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6. Read the Gospel from Matthew 18: 1-4. What quality inherent in children should have every believer? Describe this quality.
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(Illustration Side: Hands Folded in Prayer)
Prayers of Jesus
Prayer to the Father was in the center of the ministry of Jesus. She was also a secret of his strength. The father sent our Savior of the Holy Spirit to give him strength, to give him everything you need to serve and support him in suffering.
Jesus prayed for a long time in various places. "And in the morning, stuck very early, came out and retired to the desert place, and prayed there" (MK1:35). "He went to desert places and prayed" (Lux. 5:16).
Jesus prayed before special events in his ministry. Gospel from Luke 3: 21-22 tells about how Jesus prayed during his baptismwhen "opened the skyand the Holy Spirit laid on him in bodily view, like a pigeon, and was a voice from heaven, the verbal: you are my sweetheart son; In you, my favor! "
In the gospel of Luke 6:12 says: "In those days, he ascended to pray on the mountain and stayed all night in prayer to God." Next morning Jesus chose his twelfth student.
In the Gospel of Luke 9: 28-36 We read about how Jesus took with me to Mount Peter, Jacob and Io Nna to pray. There He transformed. This means that the kind of his face has changed, and his clothes became dazzling white. Pupils, formerly there, originated the future fame of Christ. Also, Moses and Elijah "appeared in glory ... spoke about the outcome of it" (Art. 31).
Prayers Jesus in the Gethsemane Garden (Luke 22: 39-46), ascended shortly before his arrest and crucifixion, and its prayers on the Cross (Matt. 27:46; Lux. 23:34, 43 and 46) - the most touching of all recorded prayers of Jesus. They show the depths of his suffering, grief and love.
Jesus instructed believers regarding prayer: He assured with war in the fact that if they are pray in the name of itthen get the answer to your prayers. "And if you ask my father in my name, I will do it, my father will be glorified.If anything ask my name, I will do it "(in. 14: 13-14).
Jesus instructed believers to be persistent in prayer. He told the story of one person who did not cease to ask for help from a friend. Jesus said: "On the restlessness of him, I will give him how much I ask ... ask, and will give you; Search and find; knock, and turn out of you "(Lux. 11: 8-9).
On his own example, Jesus taught believers to express consent in prayer take the will of God. "And, going away a little, fell on his face, prayed and said: my father! if possible, but the bowl of this booster passes; However, not as I want, but like you "(Matt. 26:39).
If Jesus, the perfect son of God, our Savior, spent so much time in communicating with his father, then how much we should, sinners, talking to God in prayer to and we can have communication with him! In his prayers, we must give God to God, confess their sins, thank him for all his blessings and ask him to fill our needs. We can join the request of students: "Lord! Teach us to pray "(Lux. 11: 1).
Prayer of the Lord
In response to the request of students to teach them to pray, Jesus gave them as a sample of the Prayer of the Lord, which we find in the Gospel of Matthew 6: 9-13. In this prayer there is a personal, humble appeal to God: " Our Father (personal appeal), which is in heaven! ". Then three petitions follow:
1) to the name of God (all, thanks to which he is known) holy (remained holy);
2) to his kingdom came;
3) to his will fulfilled.
And only the believer asks A: Bread by pressing, forgiveness, protection against temptations and deliverance from the evil (Satan). Pay attention to the fact that in prayer we put God and his affairs first place. Note that we ask not only about physical needs, but also about spiritual blessings. Often we tear in God's presence and present to him a long list earth Things, which want, but do not have to have, ignoring spiritual qualities in which we actually desperately need.
High Priest Prayer
In the seventeenth chapter of the Gospel of John, we find the longest recorded prayer of Jesus. It is divided into three parts:
1) Jesus prayer about himself;
2) Prayer O. With violent students;
3) Prayer about all believers, including those who "crawl" in the future (like you or me).
In the first part (Article 1-5), Jesus declares that "came an hour." You remember that many times throughout your ministry Jesus forbade his disciples to speak to others about who he really is. He said: "My hour has not come yet." Now, right in front of his arrest, Jesus prayed: "Father! Came an hour. " What hour is we talking about? An hour came to pay Jesus the highest price for the atonement of his people, an hour, when all the prophecies of the Old Testament will be fulfilled, and an hour, when he, "seed of his wife", "hit the head" Devil, Satan (Gen. 3:15). Jesus asks his father to "glorify" him, that is, to return that glory, "which I had before being of the world" (Art. 5).
In the second part (Art. 6-19), Jesus sets out four requests for Warih eleven students:
1) He assures his father that he, Jesus, transferred to them, knowledge of what he came from his father, and that they believe (Art. 9).
2) He prays her father saved Pupils so that they are united, as one Jesus and Father (Art. 11).
3) Jesus prays his disciples to have perfect The joy of Christ among themselves (Art. 13).
4) Jesus prays his disciples to be consecrated The truth (became sainted through the Holy Spirit) so that they witness to this world.
In the third part, Jesus prays about all believers and even about those who brighten in the future. Is not an amazing idea that Jesus prayed for us before climbing the cross? Thank God!
In this prayer, Jesus was warmly prayed that believers could be one with each other. This eliminates any quarrels, gossip and distribute among believers. Jesus also prays that believers are in unity with the god father, the Son and the Holy Spirit. This means that we, believers, should be one with will God, open in his word. We must act as citizens of the kingdom of God, referred to in the Nagorno sermon. The reason for this is that the world should find out who are Christians and how they live according to their faith. Jesus also prays that his children stay with him in glory. What is the honor for us, believers that the infinite God is the creator and the redemption of the whole Universe - wishes us to be in eternity in his presence!
Restore in memory
7. Write down three facts about the prayer life of Jesus, which you learned from this lesson.
a.. ___________________________________________________________________________
b. . ___________________________________________________________________________
in. _______________________________________________________________________
8. What four points must contain our prayers?
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9. Name three important events in the ministry of Susta, in front of which he prayed.
but . ___________________________________________________________________________
b. . ___________________________________________________________________________
in. _______________________________________________________________________
10. Name three instructions related to prayers that Jesus taped believes.
but . ___________________________________________________________________________
b. . ___________________________________________________________________________
in. _______________________________________________________________________
12. Name the three parts of the original Jesus prayer.
but . ___________________________________________________________________________
b. . ___________________________________________________________________________
in. _______________________________________________________________________
Copy treasure
Mark 13:31
"The sky and the earth will give, but my words will not let me."
John 17: 20-21, 24
"Not only pray for them, but also about believers in me according to the word of them,
and there will be all one as you, the Father, in me, and I am in you, [so] and they will be in us one, - yes, the world crashes that you sent me ... Father! which you gave me, want to where I am, and they were
With me, yes see the glory of my, which you gave me. "
Heidelberg Catechism - in \\ o 116, 118
Westminster Short Catechism - in \\ o 98
Or "judicial." - approx. Translate
John Drayn.
Before we begin to consider more common problems associated with the understanding of the stories about the wonders of Jesus, it is very important to look at the critical look at our sources of information. After all, if it is proved that we do not have reliable evidence that Jesus really made all of the above, and faith in them has no reason, then you can forget about further matters relating to stories about miracles.
But it should be immersed in an ancient history, as we are amazed to find that witnesses unequivocally support the unanimous faith in the fact that Jesus really committed the wonderful acts that are mentioned in the Gospels. Moreover, we draw the testimony not only from the Gospels themselves, but also from non-Christian historical sources.
Jewish story
Joseph Flavius \u200b\u200breports Jesus as follows: "At about this time, Jesus appeared, a wise person, if at all permanently call him a man, for he made wondrous affairs and taught those who wouldingly listened to the truth. He attracted many Jews and many pagans. He was Christ, and when Pilate, at the insistence of our elders, sentenced him to a cross, who loved him initially did not renounce this love, for he appeared again on the third day. The prophets of God predicted these of his acts, and ten thousands of other amazing things. To this day, the genus of Christians, named after His honor, "(Jewish antiquity 18.3.3).
This text has its difficulties. In particular, scientists express different opinions about which part of it is written by Joseph. The problem is that here Jesus is openly called "Christ". But Joseph Flavius \u200b\u200bwas not a Christian, but for the Jew, even the plenty of pagans, this is an unexpected statement. Most likely, this phrase was inserted later in the composition of Joseph by the Christian editor, or Iosif actually wrote that Jesus "was the so-called Christ", and later his text was corrected that the statement sounded more categorically. But despite this, the majority of scientists do not doubt the authenticity of the rest of the text, which states that Jesus performed "wonderful cases."
Even more evidence is contained in another Jewish document. This is the Babylonian Targum (Sanedery 43a), which reports that Jesus was executed, because he was engaged in "witchcraft" and confused people. This is an interesting parallel in relation to the evangelion testimony, which states that religious authorities questioned not the very fact of the miraculous force, with which Jesus performed healing, and their source. It did not mean that the authorities considered miracles with falsification, but they did not perceive them as proof that God acts in the life of Jesus. There were prophets, and there were false prophets - and their number attributed Jesus. In Mark 3, some scribes argued that Jesus was obsessed with "Prince of demons", which is why it is easy for them to cast them (3:22). It was probably a common opinion, at least among religious people. The opponents of Jesus believed that he was managed by Velzevul (this is the name of the devil), but at the same time they did not doubt the reality of the cases he worked (Matthew 12: 22-28; Luke 11: 14-23).
Joseph Flavius \u200b\u200b(37-100 years) - a Jewish writer who wrote the story of his people to present it in the advantageous light to the Romans
Early Christian doctrine
The secondary source of information is a certificate contained in the Kering of the early Church. One of the main thoughts of this early arch of the Christian faith is that the promises of Jewish scriptures came true in the life, death and resurrection of Jesus, and the ministry of Jesus is constantly described as a miraculous. For example, Pentecost Peter preaches about "forces, wonders and signs that God created through it" (Acts 2:22). And again, in the sermons facing the rootilius and his home mentioned how "Jesus went, beneficial and healing everyone, because God was with him" (Acts 10:38).
We do not need to consider here a difficult question about the authenticity of the sermons attributed to Peter, because, regardless of whether they come from him directly or are arranged by the author of the acts onions, they in any case testify that even at the earliest stage, Christians believed In the fact that Jesus did wonders, and they expected that their call for non-Christians would not be due to these wonders rejected.
Taking this certificate in aggregate with testimonies of Jewish sources, we are convinced that most people who knew anything about the ministry of Jesus - regardless of whether these people were Christians or not, they believed that he made extraordinary acts.
Guide to the new covenant. Per. from English / John Drein - M: Triad, 2007. - 620 p. John Drane. Introducing The New Testament by Lion Publishing Pic, Oxford, England.
Jerusalem became the center of Israel since the reign of the prophet and King David, a thousand years before the birth of the Savior. In the years of his earthly ministry, the city was already one of the largest political, trade and religious centers of the entire Middle East. At least once in his life in it was to visit every Jew.
According to the promise of God, the city was supposed to become the place of glory of the promised Messiah.
City and its sights
Pondi Pilate, Jotto
The capital of the ancient Israel, the Savior's times of the Savior referred to Judea - one of the main regions of the promised land. There was a city in the mountainous terrain, about 20 kilometers to the northwest of the Dead Sea. On the east side, it was surrounded by mountains, from the West - Plain, stretching at 60 kilometers, up to the Mediterranean Sea.
In the years of earthly life of the Savior, Jerusalem was managed by the Roman procurator (prefect, helper)) Judea Pontius Pilate. The city was large enough by the standards of his time - there was everything necessary for life and leisure residents of the capital of the Great State.
On the perimeter of Jerusalem, a high and durable stone wall was erected with a number of towers, which served as sentiers and partly inputs. In the north of the wall on both sides, adjacent to the fortress of Anthony, inside which was the residence of the Roman procurator.
In the northwestern walls there was a mountain of Calvary, where the Lord was subsequently crucified. In the West, the walls rested in the big and majestic Palace of the Jewish king Herod, to which another small fortress was adjacent - the citadel.
Of the significant city buildings, the spectacle and forum were allocated - they served for entertainment, theatrical performances, philosophical disputes. All this was adopted by the rulers of Jews in Rome. These buildings were located in the heart of Jerusalem, from the south-west adjoining to the temple.
From the west to the spectacle, another palace was adjacent - Tsar Herod Antipa.
Main Shrine
Undoubtedly, the main shrine, the center of all the hopes of the people of Israel was the Jerusalem Temple. He occupied the whole northeastern part of the city, being addressed only from the east. From the north, the temple was adjacent to the already mentioned fortress Anthony, from the south-west - to the forum.
It was divided into three main parts: courtyard, sanctuary and holy saints.
In the courtyard of the temple was going to prayer and worship a simple people. There was also a satellite for sacrificing animals, as well as a washbasin.
Only priests could enter the sanctuary. It also contained special items for worship: a table with 12 breads, a golden seed set (lamp), a codyl altar, on which the priests were wondering Fimiam (incense, incense).
Layout-reconstruction of the Jerusalem Temple of Times Herod of the Great
The main part of the temple was the Holy Saints - a special premises in which the ark of the covenant had once been kept, who had argued with the commandments given by Moses on Mount Sinai, a bowl with Heavenly Mannau, the Rod of Aaron, and later - the Sacred Books. The ark was made of wood and covered on all sides of gold. On his golden lid, the figures of two angels were depicted. Totrasing to the ark of the covenant was strictly prohibited - it was worn on two long sixtes. Only the high priest could go to the holy of saints - once a year, to bring special prayers for the entire people of God. However, most likely, by the time of the Savior, the Ark was already lost.
It should also be noted that the temple was directly related to the Entrance Event of the Lord in Jerusalem. According to the legend of the Church, the Savior on the foal drove into Jerusalem through the Golden Gate (Gate of Mercy). Through them, the person fell not to the city itself, but it was to the territory of the temple. Thus, the Lord first of all solemnly entered the main shrine of all Israel, in the house of his heavenly, and ultimately - and in his house.
Fall of Jerusalem
One of the accusations against the Savior was his prophecy about the destruction of the Jerusalem Temple. The high priests claimed that Christ urged to destroy the shrine, but in fact the essence of his words was in another. Jesus did not call for violence, but only warned that the Great City is waiting for a catastrophe if its inhabitants will not accept the promised Messiah.
Alas, it happened - in the 70th year of our era, a little less than half a century after the evangelical events, crucifixes and resurrection, in front of the first generation of Christians. In Judea, an uprising an uprising against the Roman rule, which was cruelly suppressed by the troops of the emperor Tita Flavia. During the assault of Jerusalem, the ancient city was turned into ruins, and the temple burned down. These events turned the tragedy for the entire people of Israel, whose state for the century ceased to exist, the capital came into decline, and the Jews themselves were scattered around the world.
On the screensaver Fragment photo
Jesus Christ (Greek - ίησοΰς χριστός), in Christianity the Son of God, God, who appeared in the flesh, who took the sin of a person and thus made his salvation possible. In the New Testament, Jesus Christ is assisted with symbolic names, called in modern biblical studies by Christological titles: Christ or Messiah (Greek χριστός, μεσσίί), son (υόςός), Son of God (υόςός θεεΰ), Son of man (υόςός ανθώώώώυ), Lamb (αμμώός; άρνίον), Lord (ύύριος), the Lisens of God (παίς θεοΰ), the son of Davidov (υόςός Δαίίδ), the Savior (ΣΩήή) and others.
Sources. Certificate of earthly life and the teaching of Jesus Christ are the books of the New Testament, above all, the Gospel.
"Savior Successful." The icon of the Rostov school from the church of the introduction into the temple in Rostov is great. End 13 - early 14th century. Tretyakov Gallery (Moscow).
Prophecies about the coming of the Savior of the world contains already sacred writing of the Old Testament. In the book of the Prophet Daniel (7: 13-14) it is said that the son will be given to the Human "power, fame and kingdom", the dominion of him forever "and his kingdom will not collapse." On the Fatings of God, who "will" will be erected by the court ", the words of God:" ... and put you in the covenant for the people, into light for the pagans ... "(Isa. 42: 1, 6). The sufferings and glory of the Son of God prophesies in the book of the Prophet Isaiah (49: 1-6; 50: 4-6; 52: 13-53: 12); "... The righteous, my servant, will justify many and sins will suffer their sins", he "... betrayed his soul to death, and the villains were adhered ..." (Is. 53: 11-12).
Certificates of Jesus Christ are preserved in a number of non-Christian sources. In the "Jewish antiquities" (XX, 9, 1), Joseph Flavius \u200b\u200bcasually mentions Jesus, "referred to as Christ." The story of Christian's persecution by Emperor Neroon, Tacitus testifies that we are talking about the adherents of Christ, executed by Pontius by the Pilate in the times of Emperor Tiberius ("Annals", XV, 44). Svetoniy tells about the expulsion of the Jews from Rome by Emperor Claudius ("The Life-Living of Twelve Caessees", "Claudius", 25, 4) due to unrest related to Christ, as well as about the persecution of Christians in the days of Emperor Nero (there, "Neron" , sixteen). About Christians in their letters to Emperor Traianu mentions Plina Jr. Within the framework of the Jewish religious tradition, there is a talmudic certificate of the circumstances of Jesus's execution (Santedery, 43a). Some testimonies about the life of Jesus Christ, ascending to the rabbinistic tradition, are also reflected in the Quran: Jesus (Isa) is mentioned here, his mother Maria (Maryam), disciples, there is a story related to immaculate conception (19: 16-35), Episode With a saturation of 5 thousand people (5: 112-115), the death and ascension of Jesus (4: 155-157) are described.
Christian dogma of Jesus Christ is based on faith in the fact of incarnation: the Son of God perceived human nature; Jesus Christ is a perfect god and a perfect person, the Godhead. Two nature (or nature) in Christ are inseparable and unsalted. The Son of God perceived the human nature entirely, clearing it from sin. About the fact that Jesus Christ has no sin, he says himself, with the opponents: "Which of you will attach me in a wrong?" (John 8:46). The disciples show about his sinlessness, following him (Act. 3:14; 1 Pet. 1:19, 2:22, 3:18; 1 in. 3: 5, 7, etc.). The Son of God was supposed to be like a person for his salvation (Heb. 2: 14-18). The reality and completeness of the human nature of the embodied words transmitted in the prologue of the Gospel from John (John 1: 1-18) The concept of "flesh" is further emphasized by clear instructions on manifestations of mankind in Christ (John 11:33, 12:27). The earthly ministry of Jesus Christ is a stage in the sequence: the eternal being of the son, his participation in the creation of the world, earthly life as "the cleansing of our sins", the Ascension and stay "Odemonary (throne) of greatness" (Heb. 1: 3). The unity of the Son of God in eating existence and in the earthly ministry reveals socomological importance (see Soteriology) the sacrament of the embodiment.
Earthly life and ministry. Jesus Christ was born with an ordinary infant, grew and developed as all people. 30 years he was in the unknown on Earth. The Gospel contains only one passage (Lux. 2: 41-50), which describes a 12-year-old pilgrimage together with adults in Jerusalem for the Easter holiday and his conversation with Moiseyev's teachers. The daily life of Jesus Christ proceeded in the sown obedience (Lux. 2:51). The craft of his reception Father Joseph became his craft. According to the Gospel of Matthew (13:55), Countrymen of Christ call him a sack of a carpenter, and in the Gospel of Mark (6: 3) a carpenter called Jesus Christ himself.
The public ministry of Jesus Christ begins with the fact that, without needing in any cleansing, he, together with sinners, takes the baptism from John the Baptist. The baptism of John captured repentance, it was accompanied by confessing sins (MK. 1: 4) and preparing the people of Israel to the coming of the Messiah. Jesus Christ himself was a promised Messiah. At the bewilderment of John (Matt. 3:14), Christ corresponds to an indication of the need to "fulfill all the truth": taking the baptism of repentance, he expressed his unity with people whose sins took over. In the baptism of Christ, the phenomenon of the Triune God was accomplished: the baptism of the son, the voice of the Father, the descent of the Spirit (MF. 3: 16-17; MK. 1: 9-11; Luke 3: 21-22). The earthly ministry of Christ is, in fact, the Epiphany. Jesus Christ healed the patients, showed power, worked wonders - but he did not belong to the purpose of his ministry, but in the creation of the kingdom of God.
His teaching Jesus Christ preached in all areas of Palestine, populated by Jews, Galilee, the country of Gadarinskaya (Luke 8: 26-37) or GERGESIN (MF. 8: 28-34), as well as in the pagan areas - on the Phoenician coast of the Mediterranean Sea (MF. 15: 21-29; MK. 7: 24-31) and in Caesarea Philippova (Matt. 16:13; MK. 8:27).
Jesus Christ not only interprets the Scriptures, he teaches as having power (MK. 1:22) and this leads some in embarrassment. Even students cannot respond to his question: "And you read me for?". Peter answers to him: "You are Christ, the son of God's Living" (Matt. 16: 15-16). This confession of Peter changes the situation. Jesus Christ confirms his words, saying: "... not flesh and blood opened it this, but my father, which is in heaven ..." (Matt. 16:17). Listen to Christ - it means to listen to God (Wed: MK. 9: 7). Only Jesus Christ has a special attitude towards God Father - only he can say: "My Father." The transformation of Jesus Christ was his phenomenon in glory visible in the brilliance of light, in white riza, in the autumn clouds (MK. 9: 2-8; MF. 17: 1-8; LC. 9: 28-36).
Jesus Christ came to fulfill the law and predictions of the Old Testament prophets, but the ideal of perfect love, which he was, including the "Small Sim" (that is, to people who met on his path - to patients, disadvantaged), incompatible with the subtleties Pharisee Casuistry. Jesus Christ constantly helps people: Blind overlooking (MF. 9: 27-31; MK. 8: 22- 26), deaf to find rumors (MF. 11: 5; MK. 7: 32-37), underlying to start walking ( . 5: 1-15), swelling to be cleaned (Lux. 5: 12-14, 17: 11-19), etc., even resurrecting dead (MF. 9: 18-19, 23- 26; MK. 5 : 35-43; Lux. 7: 11-15, 8: 49-56; in. 11: 1-44). It heals and on Saturday (MK. 3: 1-5; Lux. 13: 10-17, 14: 1-6), however, without canceling the Old Testament Law on the day (7th day of the week of the Jewish calendar), in which Work stopped, religious prescriptions were strictly performed. The law on Saturday contradicted to other commandments (for example, the need to fulfill the service in the temple). Jesus Christ shows the hypocrisy of Pharisees, referring to them with the question: "Should I do it on Saturday, or to do it? Soul save, or destroy? " (MK. 3: 4). Jews indulge in Jesus Christ for a violation of Saturday and are looking for to kill him for the assimilation of the Bogoshnovnaya, that is, vigorous, dignity ("Whoever does not honor the Son, he does not honor the Father, who sent him" - John 5:23). That Jesus - Messiah, already knew his disciples. But the path of the Messiah is the path of suffering - they have not yet known. Jesus Christ himself understood that his close death was waiting for him (MK. 9:12; Lux. 13: 31-35) and that his death in the plan of God is a sacrificial service "for the redemption of many" (MK. 10:45).
The crucifixion on the cross was the usual Roman execution. Condemned to death a cross on their shoulders. The image of the crossing is an image of violent death, conjugate with suffering. The path of suffering leads to glory. Messiah is the king, but his wellion, his entry into glory is due to suffering.
Resurrection of Christ is a phenomenon of other being. More extent than the Christmas of Christ and the Transfiguration of the Lord, it is noted by the phenomenon of light-sound glory. The descent of the angel, the type of which "was like zipper", and "Clothing ... Bela, like snow," is accompanied by an earthquake and causes horror of guards in the coffin and came to the coffin of women (MF. 28: 2-5). The body of the Resurrection Christ, like a spiritual body (Wed: 1 Cor. 15: 44-49), there is a glorified body (Wed: FLP. 3:21), it already belongs to other Being. The mystery of the resurrection exceeds human understanding and cannot be expressed in a word. Resurrection of Christ is the beginning of the resurrection of people. "If there is no resurrection of the dead, then Christ is not risen; And if Christ is not resurrected ... in vain and faith Your "(1 Cor. 15: 13-14) - The entire 15th chapter of the Message to the Corinthians of the Apostle Paul is devoted to the disclosure of the dogmatic essence of the Resurrection and its meaning in the salvation of man.
The teachings of Jesus Christ. Jesus Christ came to the ministry with evangelism, the gospel (Greek - εύαγγέλιον), the kingdom of God. To the expectation of the kingdom of God, the pious judaism was prepared by the promises of the Old Testament. God, the king of Israel, should have been able to realize his kingdom through the assailed anointed. The Kingdom of Messianic, whose statement inevitably assumed the phenomenon of Christ, was understood by the Jews in different ways: and as a restored Messiah of the Kingdom of David, that is, the political kingdom, and as the religious kingdom of heaven, there were other options.
In the teachings of Jesus Christ about the kingdom, it is referred to his performance in the completeness of eschatological accomplishment. In the kingdom, the meek inherit the transformed land, the accurate and eager truths will be saturated, the merciful, the peacekeepers will be asked by the sons of God (MF. 5: 3-10). In the parables of Jesus Christ about the mustard grains and about Zakvask, the images of the kingdom of God are given: a mustard bush, grown out of small grain, shelters birds (MK. 13: 31-32; LC 13: 18-19); All the dough (Matt. 13:33; Luke 13: 21-22) is sickling from a small break (MF. 13: 21-22), and it is highly different from that flour into which the swax was invested. Parable about Zakvask is the essence of the kingdom as other being. Christ creates great wonders, overcoming the laws of nature. This is given anticipation of the kingdom as a phenomenon of other being, as the phenomena of the kingdom of glory.
The gospel kingdom, Jesus Christ spoke of the moral conditions for his achievement. Proverbs about the treasure hidden in the field, and about the pearl (Matt. 13: 44-46) - instructions on the incomparable value of the kingdom exceeding the value of the earth and justifying, for the sake of achievement, all sorts, even the most difficult, victims. This is the same as the parable of the seeder (MF. 13: 3-23; MK. 4: 1-20; LC. 8: 4-18). The topic of this parable is the unequal fate of the seed sower. Some, for various reasons, remain fruitless; Others bring fruit, and this fruit is also unequal. "The seed is the Word of God" (Luke 8:11), which can bring a fruit, but may remain fruitless in the soul of man. The Word of God, in the context of the Gospel, there is a word about the kingdom (Wed: Mf. 13:11; Lux. 8: 1, 10). The moral conditions for the compassion of the kingdom are the content of the Nagorn Protection (MF. 5-7). Nagorny sermon systematizes the moral teaching of Jesus Christ. In the prescriptions of Moiseev Law, Jesus Christ reveals the deep moral meaning hidden in them, exposing them to expansion (MF. 5: 21-22, 27-30), then restrictive (MF. 5: 31-32) interpretation. In other cases, without canceling the law, he makes it impossible, putting forward a moral requirement, excluding the very possibility of applying the law (MF. 5: 33-36). Canceling Retribution law (Matt. 5: 38-42) and requiring love to enemies (Matt. 5: 43-48), Jesus Christ drawn not to the books of the state, but to the highest revelations of the Old Testament in the books of prophetic and teachers. Jesus Christ does not cancel the moral teachings of the Old Testament, but the perfect requirements that he opposes the law correspond to their execution at the end of times. Continuing to act in history, the law is thus canceled superior to its eschatological performance.
The Nagorny sermon, referred to as "on-site equal" ("... he became in the exact location ..." - Lux. 6: 17-49), is social in nature: after the promise of bliss of beggars, sharpening, crying, persecuted in it As a warning is headed by "Mount": "Mount to you, rich" (Luke 6:24), "Mount you, scribes and pharisees" (Luke 11:44). The proclamation of "grief" is announced by the eschatological sentence of the court of God, but their true goal is not condemnation, but the call for repentance. In evangelists, this appeal is expressed in different ways. In the gospel of Luke emphasizes the criticism of the highest layer of society; For 4 "Bliss" follow 4 proclamations of "Grief" (Luke 6: 24-26): the "all people" speak the rich, pleasant, laughing and topics. In the gospel of Matthew, the call to repentance is directed mainly to the educated layer of society: the moral sermon begins to the proclamation of "bliss" by the poor spirit (5: 3-12) and ends with the granting of "grief" to scribes and Pharisees (23:23). However, the appeal to repentance affects the basis of a person's life and concerns all people.
The condemnation of wealth as such contains the parable of the wrong guide (LC. 16: 1-9). It says about the "unjust wealth" (Greek μαμωνάς τής αδικίας - Lux. 16: 9, 11). Every wealth is unparalleled, because it is temporarily, long, and it should be used for mercy to save the soul. In the parable, the important religious and ethical and social benefits are emphasized, with which wealth should be used, and it is not indifferent to how it was purchased. Saint John Zlatoust in the comment on the Gospel of John distinguishes the charity from the righteous and unrighteous source, arguing that if one drop of inappropriate will fall into a great many property, then it is all deficiencies.
J. Vermer. "Christ of Martha and Mary." 1654-55. National Gallery of Scotland (Edinburgh).
The ideal of moral perfection, to which the disciples of Christ are called, - Heavenly Father. This ideal is the ideal of love (Wed: Matt. 5:48). The same thought expresses the twofold commandment of love: love for God and love to neighbor (MF. 22: 35-40; MK. 12: 28-31; Wed: Luch. 10: 25-28), and the second commandment is similar ( MF. 22:39; MK. 12:31). The internal relationship of both commandments is revealed in the dogmatic teaching of the Gospel of John. God so loved the world, which gave the son of his only society, "so that he believed in him, did not die, but had the eternal life" (John 3:16). Having emphasizing his love and love of God to people and calling for their followers to love God, Jesus Christ insists on the need to love other people. On the eve of the execution, he turns to students with the words: "The commandment I give you a new one, but love each other ..." - and promises that people recognize in them his students if they "have love between them" (John 13:34 -35). Christian doing is an expression of love. At the end, due to the growth of lawlessness, "love will cool in many" (Matt. 24:12), but preserved it will be saved (Wed: Mf. 24:13).
Salvation is giving life and resurrection from the dead. This is evidenced by the conversation of Christ with Jews (in. 5: 19-30) after the healing of the patient in Jerusalem in the bathhouse at the sheep's gate (John 5: 1-14). The healing of the patient has the meaning of the symbolic act of returning to the completeness of life through faith and the forgiveness of sins ("Here, you recovered; not sin more ..."). Christ says more than once about the salvation of faith: faith saved the lessed Samaryanin (Luke. 17:19); Vera received the forgiveness of the Jericho blind (Luke. 18:42); Salvation is due to faith (Luke. 7:50). In the concept of the world, the salvation of which the Father wishes (Wed: 1 John 4:14), a certain fullness is captured: not the salvation of individual people withdrawn from the world, but the salvation of the world as a whole (Wed: 1 Tim 2: 4, 4 :10).
The condition of salvation is doing. The Lord, who appeared in glory, refuses to recognize the "deeers of untrue" (Luke 13:27). On the contrary, the Kingdom of God will include "Pravda Devils". "Close gates" (Luke 13:24; Compare the "narrow path" in Matt. 7:14) - this is the need for an effort, a volitional desire, in which faith is manifested. A call to all renunciation (Matt. 16: 24-25) is adjusted in the parables (Luke. 15: 1-7, 8-10, 11-32): about the missing sheep, about lost drachma and the prodigal son. God will recover lost and accepting. From one hundred "sheep" disappeared and found him more expensive than those ninety-nine, who remained with him. Father's love for a prodigal son, when he returns home, flashes brighter with love for his older brother, who did not stop serving his father and never crime his orders.
The union of students around the teacher has ever more and more issued as a church. The beginning of the organization refers to the Galilee period: allocation of twelve students (MK. 3: 13-14; see the apostles) and attracting them to ministry. It was at the secret evening, the last Easter meal in front of the godfish, Jesus Christ refracting bread and gives wine with the words: "... PRESS, FELEC; This is my body my ... this is the blood of my new covenant ... "(MK. 14: 22-23), Waving:" ... we create in my memory "(Luke 22:19). The Christian Church took it like an Eucharistic sacrament (see the Eucharist) and as the communion of the holy gifts (the body and blood of Christ). The term "church" (Greek - εκκλησία) is found twice in the Gospel of Matthew. For the first time - in the answer of Christ for the confession of Peter (16:18) - he refers to the Church of the Universal: "You are Peter, and I will create a church on this stone, and the gates of hell will not overcome it"; For the second time (18:17), they denote by the group, the community of believers, which in modern conditions would correspond to the local church.
The beginning of the organization of the church was committed during the path of Christ for suffering and death. This path was to the statement of the kingdom, and the church is a kingdom in his earthly aspect. The words of Christ "The kingdom of God are inside you" (Luke 17:21) - words about the church. And in Jerusalem conversations, he spoke about the sacrificial feat of a shepherd-son for her flock of his sheep, who thinks to him as a single herd of a single shepherd (in. 10: 1-18). The teachings of students who stood in the crowd were to show the people's importance of students like shepherds of the herd of the church. Multiplying the number of its followers at the beginning of the way, Jesus Christ two interlocutors of three speaks directly about the kingdom of God as the goals of their ministry (LC. 9: 60-62). Complete self-denial to which, in his own example, he calls on the first interlocutor, in context, inevitably implies the desire for the kingdom (Lux. 9:58). Investing seventy in the presence of the Second Coming of Christ, there is also an intention of the kingdom (Lux 10: 9-11). In the teaching, which the Lord accompanies their messenger, instructions on the kingdom accounts for the main content of their preaching.
Christian Yersieces. Conference relative to the nature of Jesus Christ led to the retreat from Orthodox confession, to the appearance of heresies. The delusions relate to the deity of Jesus Christ, his humanity and the compounds of these two natures in Christ. The deity was completely rejected in Christ in the Apostolic Age of Gnostics Kerindf and Evion, in the 2nd century - Carpokrat, Feodot, Artenemon, in the 3rd century - Pavel Samosatsky, condemned by two Anti-Choons (264 and 270). All of them considered Jesus Christ, just a man broken from Joseph and Mary, "heresy received condemnation in the very symbol of faith (" embodied from the Spirit of the Holy and Mary of Virgin "), adopted by the 2nd Ecumenical Cathedral. They are adjacent to those who, although did not consider Jesus Christ only by a person, recognizing that the Son of God was embodied in him, but they believed that this was not born from God the son of God, but created and therefore not having a Divine nature - such a heresy Arianism, condemned by the 1st Ecumenical Cathedral (325), and various Arian people. Finally, Patriasian and Antitrinitarians allowed God, but not the Son of God, and God, or the entire Holy Trinity, was embodied in Jesus, and God or the entire Holy Trinity, "this heresy was repeatedly condemned in 2-3 centuries.
Regarding humanity of Jesus Christ, alone believed that he had no flesh, but only a ghostly body, "this heresy of reporting was already represented in the epistles of the Holy Apostle John the Bogoslov (1 John 4: 2-3; 2 in. 1-7). Others are representatives of various sects (Gnosticism, Manichaean) - they believed that Jesus Christ had heavenly, the spiritual body, with whom he just passed through the womb of the Virgin Mary, without receiving the flesh from her. The Holy Apostle John theologian, the holy apostle John the Bogoslov, the Sacred House of Ignatius, Terertullian, and others, were oppressed by Jesus Christ in the perception of the human soul or although Jesus Christ took the human soul, but only sensual, without perceiving the mind or spirit - This heresy Apollinaria and his followers (see Apolllyanism) was convicted of Alexandria (362), Roman (376, 377, 382) and 2nd universal (381) cathedrals.
Jestes of Nesterianism, Evtichianse, Monophizite and Monobhelitis proceed from delusions relating to the compound of two natures (or native) in Christ - Divine and Human. Nestorian shared Nature in Christ: A simple man of Christ was born from Mary, with whom God was connected only in an exterior, morally, therefore Christ is a gogonymer, and not the Godheads and the Holy Virgo - only Christorrod, and not the Virgin. The opposite extreme - Evtichiance completely merged nature in Christ: Humanity was absorbed by the deity with a piped joint; The followers of Evtichian received the name of monophysites (Greek όόνος - one and φύσις - nature); As the branch of the monophimitis appeared the heresy of monobhelitis (the Greek έέλημα - will), believing in Christ, although two nature, but one will, one action. Monophiziteness was convicted of the 4th Ecumenical (Chalkidon) Cathedral (451), Monobhelitism - the 6th Ecumenical Cathedral (680-681). According to the heresy of adoptsianship, essentially generated two nature for two faces in Christ, Jesus Christ - the Son God is not his own, but adopted (Latin adoptivus) by grace.
Biblical criticism of Jesus Christ. In the literature about Jesus Christ in the West, starting with the era of enlightenment, two main directions were formed - mythological and historical. Representatives of the mythological direction consider Jesus Christ mythically created on the basis of the charts of Osiris, Dionysus, Adonis, and others, or interpret its image from the point of view of solar-astral representations. Evangelical stories about the life and wonderful acts of Jesus Christ are considered as borrowing myths from ancient religions, from Old Testament literature. In Jesus Christ, as in similar mythological images, representatives of the solar-astral concept saw a sunny deity: it is born on December 25 (the turn of the sun on the spring after the winter solstice), it wanders on the ground, accompanied by 12 apostles (a one-year way of the Sun through 12 zodiacal constellations ), dies and resurrect for the 3rd day (3-day new moon, when the moon is not visible, and then again "resurrect"), etc. This concept was most characteristic for the initial stage of the development of mythological theory (French enlighteners Sh.F. Dupyui, K. F. Volna) and in the 20th century there were only a few supporters (among them - the Polish scientist A. Nemoevsky, French - P. Kush) . The largest representatives of the mythological direction at the end of the 19-20th century - German philosopher A. Trezov, English historian of early Christianity J.M. Robertson and others. The image of Jesus Christ is compared with the images of "Savior", divine "healers" of ancient religious and mythological systems; Attention is drawn to the combination of faith in the "Savior" who occur in many religions with the idea of \u200b\u200bthe dying and resurrect God; The connection between the episodes of the earth's life of Jesus Christ with sustainable mythological plots (the story about the birth of Jesus Christ and the wonderful salvation of the baby finds analogy in the Egyptian myth of Mount and Set, in Assyrian - about Tsar Sargon, in Judaistic - about Moses, in Indian - about Krishna and etc.); With Jesus Christ, images of Agni, Krishna, Mitra and others are compared; There is a link to Christian symbolism with the symbols of the Doharistian (fish as a symbol of many deities of fire, a cross as a symbol of the resurrection and a new life, etc.). Sometimes in the myth of Jesus Christ see the version of the legend of the Buddha. Tennic beliefs seen in the myth on the immaculate conception of Jesus Christ by Virgin Maria; In the sacrament of the communion of the body and blood of Christ - eating the Jews of the Easter Lamb. On the views of many representatives of the mythological direction were influenced by the idea of \u200b\u200bJ. Frezer about magical rites as a source of religion; The content of the gospels was understood as a cult myth telling about the real or symbolic killing of the human sacrifice suffering and resurrecting God.
Representatives of the historical direction believe that the basis of the image of Jesus Christ is a historical personality; The development of the image of Jesus Christ, they believed, went in the direction opposite to how the mythological school represents, - that is, the mythologization of the historical personality, the deification of Jesus, who really existed a preacher from Nazareth, the image of which as the number of adherents has grown more and more came to mythological features. For the first attempts to recreate the biography of "Jesus-Man", the lack of historicism (in the 18th century - the German Theologian G. S. Reimar, Swiss theologian J. Gess, etc.); The same features are characteristic of the "Life of Jesus" by E. Renan, written in the form of a novel as in the 19th century. Renan exposed in detail the gospel plot, rejecting everything apparent impossible, and offered several hypothetical options to explain the events. The first lectures "On the life of Jesus" were read by F. Shleiermacher, who gave a rational description of the identity of Jesus (awareness of Jesus, that God attended him).
Starting with the so-called Tubingen school of scientific biblical, considering the question of the historical nature of Jesus Christ is associated with the spread of the method of rationalistic criticism of the New Testament texts. The first significant study of this kind was the "Life of Jesus" (Tom 1-2, 1835-1836) D. F. Straus, who tried to separate the "historical Jesus" from his mythical history (for the first time used in relation to Christianity the word "myth") and show the process Mythologization of live validity. He criticized the lectures of F. Shleiermakhra, saying that he admits supernatural in Christology, and in criticism and exegetic acts as rationalist. Strauss saw his task in the fact that, throwing mythical layers, "restore the image of historical Jesus in his human traits." In the same direction, A. von Garnak was worked and A. Luisi with him.
Since the 1920s, within the framework of the historical school, there is a rise in the so-called formal criticism, that is, a literary analysis of genre forms in New Testament texts (M. Dibelius, R. Bultman). The compound of this method with philosophical prerequisites of existentialism spawned the concept of a bulntman based on the sharp compartment of the "historical Jesus" (Boultman, we don't know about it) from Christ, with which the belief has a case; For the latter, only the situation of the existential choice, which is the Christian "Kerigma" man (Greek κήρυγμα - the uptime), in the New Testament it is clothed in mythological language, but now it should be perceived separately from this language (the problem of "demi-physicalization"). The historical school is predominantly Protestant theologists, who, throwing the stories about "wonders" (or giving them a rationalistic explanation), retained that they do not contradict; The bibleists of this direction have made a great contribution to the critical study of the Gospels and other texts of the Holy Scriptures. Some Jewish (for example, I. Clausener, who gave the image of Jesus Christ from the standpoint of Jewish nationalism) and Catholic (F. Moriac, etc.) researchers are belonging to the historical direction. The latter got great freedom in criticism and interpretation of texts after the Vatican II Cathedral, which was influenced by the success of scientific biblical to interpret those or other places of Holy Scripture as allegorical.
Lit.: Dodd Ch. The founder of Christianity. M., 1993; Iermias I. Theology of the New Testament. M., 1999. Part 1: Province of Jesus; McBride A. Images of Jesus: Ten Grande of the Personality of Christ. M., 2003; Averky (Taushev A. P.), Archbishop of Quietlyangelie. Apostle: Guide to the study of the Holy Scriptures of the New Testament. M., 2006; Sorokin A., Archpriest Christ and Church in the New Testament. M., 2006; Cassian (disorders S. S.), EP. Christ and the first Christian generation. 4th ed. M., 2006.
Iconography. Images of Jesus Christ, who since the end of the 1st century appear in the paintings of the Roman catacombs and on sarcophagas, can be divided into 3 types: historical (in the guise of an adult husband; Saint Domicilla's Catacomma in Rome, about 340), constructive (in the form of a young man; carving on sarcophagas 3th century, Lateran Museum, Vatican) and symbolic (in the form of a good shepherd, Orpheus, God Helios, Anchors, Fish, Lamb; Roman catacombs of the Saints Callist, Lucina, Priscills, etc.). From the 4th century, after the cessation of the persecution of Christians, most of the symbolic images of Jesus Christ came out of use. The decisions of the Trill Cathedral (691-692) were prescribed to portray Jesus Christ in human appearance. The historical type became dominant, with the correct features of the face, long dark hair and a rounded beard (Mosaics of Santa Pudencian churches in Rome, 5th century, Sant Apollinar-Nuovo in Ravenna, 6th century; icon from the monastery of Saint Catherine on Sinai, 6th century) . This type of image is also dominant in scenes and cycles of the earthly life of Jesus Christ, starting with the paintings of Roman catacombs and Baptistery in the fool-Europar (3 century). Ordinary clothes of Jesus Christ - Purple Chiton with a Golden Stripe-Claud and Blue Himathy Cloak; His chapter surrounds the nimbe with the inscribed cross. At the crossroads from the 11th century, the letters "ό ών" (judge) are placed.
The main version of the historical type is "Christ Pantokrator" ("Almighty"), which in his left hand holds a scroll or gospel (closed or opened), right - usually blesses (Baptistery mosaic in Naples, 5th century; Miniature of Justine II, 565-578 ). Pantokrators were portrayed by the throne of the throne (Mosaic of the Church of San Vital in Ravenna, 546-547; Menology of Vasily I Macedonianine, 867-886), standing (fresco of the Church of Saints Distributions in Castoria, Greece, 11-12th century), waist or The sophisticated mosaic cathedral in Kiev, the 1st half of the 11th century; Church of the Assumption of Our Lady in Daphni in Athens, about 1100). The image of Christ of the Almighty is found on separate icons, in the composition of Deesus, in the Central Dome of the Temple, in the Konhe altar apse, etc. (See illustration to the article Byzantium). The historical type includes the "Trinity of the New Testament", where Jesus Christ sends the Odessa Father. The same type belongs to the images of Jesus Christ in infant age, on the hands of the Mother of God or in the "Christian Christmas". The images of the Christ-Baby without the Virgin Mary, which can be attributed to both the historical and to the transformative type, are rarely found and only in Western art, mainly in plastic (Church of the Dominican Monastery in Medingen, 1344; Altar of the Holy Gifts in the Church of San Lorenzo Florence, sculptor Desiderio da Setgnano, 1461-62).
The historical type also belongs to the image "savageless". According to legend, known from the 5th century, the image was wonderfully imprinted on the board, to whom Jesus Christ devour his face and handed the messenger of the patient with a leprosy Tsar Aguar. Platubrus, or Mandilion, placed over the gates of the city of Edess and after a while laid the tiles to save from destruction. In the tiled-ceramic, he was also printed a non-homing person, which marked the beginning of the iconography "Savior on Chropiai." Perhaps the face of Jesus Christ was long and narrow, with a wedge-shaped beard and pointed ends of strands of hair, as on the "True Image" icon ("Vera Icona", or "Veronica") from the Vatican (up to 1208). The echo of this physiognomic type is likely to be the Russian faith "saved a wet brother", where the beard of Christ converges in one subtle tip. The images "saved in Development" and "Savior on Chropia" were placed at the base of the dome drum of the temples of the Byzantine Circle (tradition, possibly rising to the original decoration of the Konstantinople Church of St. Sophia). In Western (from the 12th century) and the post-sanitary iconography, there is an option where the head of the Savior is crowned with a thorns crown. This option was called "Veronica Players", because, according to legend, Iisus's face was imprinted in Development, given by the pious wife of Veronica Christ, when he was led by the execution.
A number of images taken almost exclusively in the Orthodox Church include a generic (symbolic) type: "Savior Emmanuel", "Christ's Old Day", "saved", "saved the great bishop", "Jesus Christ King King", "Non-Indeed Oko "," Angel of the Great Council "," Savior Good Silence "," Sofia Wisdom of God "and some others. The name of Christ Emmanuel is based on the words of the Prophet Isaiah:" So the Lord himself will give you a sign: Sea, Virgin in the womb ... And he will be named after him: Emmanuel "(Is. 7:14). Initially, the word "Emmanuel" was treated as a form of young Christ (ampoule from Monza, 6th century; Fragment of the Coptic Icon, the 6-7th century, the Museum of Benaki, Athens) and the image of Christ the Almighty. From the 12th century, it fastened behind the images of the Christ-Camera (Mosaic of Santa Maria-Nova Cathedrals in Montreal in Sicily, 1180-94, and St. Mark in Venice, about 1200, 1220-30). The image of Christ-Emmanuil is interpreted as an image of the eternal Logos - the Son of God to the incarnation. Iconography is found in the form of independent images (including Space Emmanuil on the throne; fresco of the Church of the Annunciation in Arkazhov in Novgorod, 1189), with the archangels or prophets (the fresco of the Church of the Saints of Distributions in the Castoria, 11-12th century; Icon "Savior Emmanuel with Archangels "From the Assumption Cathedral of the Moscow Kremlin, the 12th century, GTG), as well as in the compositions of the Cathedral of Archangelov," Our Lady of Nikopey "," Our Lady of the sign (embodiment) "," Holy Trinity "(in the Fatherland version), where Christ Emmanuel is shown blessing, usually in a round brand-medal.
A special variety of images of Jesus Christ as an excuse of Emmanuel is an iconography "Non-Indeed Oko": Jesus Christ will face the bed, he is coming to the Virgin and Angel. It is originally found as an illustration of the 44th Psalm (Utrecht Psalm, between 816-834, a library of Utrecht University, the Netherlands), from the 14th century as an independent composition (frescoes in the temple of the Protata on Athos, beginning of the 14th century; in the Church of Archangels in Lesnova, Serbia , between 1341 and 1349). Its meaning reveal the words of the 120th Psalm on the European Trusteeship of God over the human race: "... no sleep and not sleeping by Israel" (Ps. 120: 4). In the Latezantine painting, the composition included commenting motives - a lion (which, according to the ideas of medieval "physiologists", sleeps with open eyes), Prophets, Volkhvov (fresco in the monastery of Manassea, Serbia, 1st quarter of the 15th century). In the Russian icons of this plot, the background is the vegetation of the paradise garden (icon from the museums of the Moscow Kremlin, the 16th century).
"Christ's Old Day" - Jesus Christ in the guise of a gray-haired senior. A similar image arose thanks to the submission of the son of Son Father. Christ the elder, unlike the Lord Savaof, has the baptized Nitbie and the usual test "IC XC" (miniature from the book of I wasova, Patmos, the 9th century; fresco with Deesus in the Church of St. Nicholas Kasitis in Castoria, 2nd half of the 12th century, and Dr.).
On the icons "Saluing in the Forces", Jesus Christ sits on the throne surrounded by the heavenly forces and symbols of evangelists, against the background of the 8-end star formed by one on the other rhombuses of red and blue. He blesses, holding a revealed gospel. Iconography is based on the description of the visions of Ezekiel (Iz. 1: 4-28, 10: 1-22), Isaiah (Isa. 6: 1-4, 11: 4) and John the Bogosla (Rev. 4: 2-3, 6- nine). Different options for this iconography ("Christ in Glory", or "Majestas Domini" - "Divine Majesty") are found mainly in miniatures (Trier Psalm, 2nd half of the 9th century; Vienna Gospel, 1109, etc.), but the first A model of the described type is the central icon of the deesus rank of the Annunciation Cathedral of the Moscow Kremlin [the last quarter of the 14th century, Feofan Greek (?)]. From this time, "Savior in the Forces" occupies a center, a place in the full-phi-mentioned deesus ranks of the Moscow region (in Novgorod Deesus, the type "Christ Altage" is preserved). The appearance and distribution of the image "SAVED" was caused by a visual embodiment in it both the main ideas of the deesus rank-pleasures of the Lord and the onset of a terrible court.
Andrei Rublev with assistants. "Salmon in the forces." 1408 year. The central icon of Deesus from the iconostasis of the Assumption Cathedral in Vladimir. Tretyakov Gallery (Moscow).
Jesus Christ as a priest, with short hair and shining at the head of the Humenitz, was depicted according to the words of Tsar David (Ps. 109: 4): "... You are a priest forever on the rank of Melchizedek" (Mosaic of the Sophia Cathedral in Kiev, near the middle of the 11th century; Dome fresco of the Church of St. Panteleimon in Narrow, Macedonia, 1164). At the turn of the 12th and 2nd centuries, the version of "Jesus Christ Great Bishop" appears, where Jesus Christ is shown in bishops (Arthow Panagia from the monastery of Ksropots on Athos), soon the displaced the image of the priest Christ. From the 14th century, the composition of the "presence of the queen", with Jesus Christ, ascending on the throne in the bishop closure; He is coming the Mother of God in royal clothes and John the Forerunner (Icon from the Assumption Cathedral of the Moscow Kremlin). Similar images can be considered as an option of Deesus. In the Latezantine and Postzantine Iconopy, there are separate images of Jesus Christ in bishops (an early example - the fresco of the church of the Archangels in Lesnova, Serbia, between 1341 and 1349). Such iconography is based on the words of the Apostle Paul about Jesus Christ - the High Priest and the Great Bishop, who passed heaven (Heb. 4:14). Usually, the icon "Great Bishop" occupied a place in the center of the Deesus rank or to the right of the royal gates, as well as in the altar, over the mining site.
Iconography "Jesus Christ King King" goes back to the text of the Apocalypse (Rev. 19: 11-17), describing Jesus Christ as the king of the kings and the Lord dominating. Jesus Christ is depicted on the throne, in the imperial closure (less often in red clothes) and in a multi-tiered crown, with a rod (scepter), sometimes with a sword emanating from the mouth (iconostasis icon of the Arkhangelsk Cathedral of the Moscow Kremlin, 1679-80). Such icons appear in post -anzantine iconography and often have certain features of the iconography of the Great Bitch (for example, the attributes of the royal authorities are combined with the bishop closure). This was obviously due to the desire to imagine the fullness of the authorities and the glory of Jesus Christ - the king and the high priest. In the iconopus of the new time, Christ sometimes is endowed not only by a scepter, but also by the power (icon from the iconostasis of the Petropavlovsky Cathedral in St. Petersburg, A. M. Pospelov with comrades, circa 1727).
Jesus Christ in Angelic appearance, in Slavsandorla and with the staff for the first time presented at a miniature of the "Gregory Naziazine" (880-883, National Library, Paris). In the 13th century, his images appear in Arkhangelsk clothes (fresco of the Church of the Holy Clement in Ohrid, about 1294-1295). One of the options for this iconography is called "Angel of the Great Council", according to Isai's prophecy (Isa. 9: 6), usually occurs in the scenes "Creation of the World" and "Terrchy Court" ("Earth Earth"), marching the Son Father. Another option - "Saving a good silence", with arms crossed on the first, at the beginning without wings (fresco of the altar barrier of the Assumption Cathedral of the Moscow Kremlin, 1481 or 1513-15), later in the imperial dalmatic, with wings and star nambes (icon from the iconostasis of the Church Ilya Prophet in Yaroslavl, 17th century). This iconography, obviously, also goes back to the prophecy of Isaiah about Christ as an eternal sacrifice: "... as a lamb prevaining his shamelessly, so he did not clarify his mouth" (Isa. 53: 7). In the image of the flaggy angel in the royal clothes, Jesus Christ appears in the composition "Sofia wisdom of God" (Novgorod region) on the text of the Old Testament Proverbs: "The wisdom built a house to himself, outstretched seven pillars ... She said:" Go, eat my bread and drink Wine, me dissolved ... "" (Proverb. 9: 1-5). In the interpretation of the Apostle Paul, in parable, allegorically speaks of Christ, which is God's power and God's wisdom (1 Cor. 1: 18-30); Rev. Cosma Mayyum interpreted the construction of the house of wisdom as the creation of the flesh of Jesus Christ in the womb of the Virgin. Angerel-Sofia is coming the winged Virgin and John the Forerunner, on the head of Angel there is an image of Jesus Christ in his New Testament "historical" appearance. Jesus Christ is sometimes presented in the mapping of Emmanuel's rescue in the medallion, who holds the Virgin. The main content of the iconography is the embodiment of the wisdom of God, the descent of it to the Earth in the human appearance. In the Russian interpretations of the plot, from the 15th century, the main idea is the praise of Nity, personified by the angel ("To make the lament of the face of Deviche Firenno"); The wings of Our Lady and the Forerunners are a symbol of their angelic lives.
"Saving a good silence." Icon of Pomeranian letters from the Vygovaya Old Believer Desert. 19th century. Historical Museum (Moscow).
The image of Jesus Christ in the form of a "baby on Diskosa" is an Eucharistic Lamb (from the 13th century), or in the appearance of a husband on the aer-air (fresco of the Church of St. George in Kursinov, Macedonia, 1191) in the Compositions "Saints Service" placed in the altar. The figure of Jesus Christ in this case replaces the Eucharist Bread, clearly revealing his body value of Christ.
In addition to those listed, there was a number of low-prostrated iconographic options: "Christ-winner, Pouring aspid and Vasilisk" (relief on a plate of ivory, 9th century, Oxford library), "Christ-Warrior" ("Four-State" icon from the Blagoveshchensky Cathedral of the Moscow Kremlin , 1560s), "Crucified Christ in Lona Fueper" (Miniature from Chronicle Editing Theodore, Cologne, 1155-65), "Christ-Vinogradar" and others.
The image of Jesus Christ is located in the center of many plots of New Testament iconography. Evangelical plots, the main iconographic types of which have been formed already in early Christian art, are grouped into several cycles: childhood and adolescence (Christmas of Christ, "worship of the Magi", the Presentation of the Lord, "Egypt's Egypt", "Christ is talking with scribes", as well as the Holy Family ), earthly ministry (the baptism of the Lord, the temptation of Christ, the vocation of the apostles, the transformation of the Lord, "the expulsion of trading from the temple"), miracles ("marriage in Cana Galilee", "Christ and Samaryanka", "Healing the Blind", "Resurrection of Lazar" and Dr.). An independent cycle makes the passion of Christ, from the entrance of the Lord in Jerusalem to the "position in the coffin" (with the scenes, the Last Supper, "Miliation of the Bow", "Take Christ in Guide", "Bishops", "Razeing Christ", "Missing Cross", Crucifixion, "Removing from the Cross", etc.). "The descent of hell" and the resurrection of Christ complete the Earth's life of Jesus Christ. Events of the Gospel Story Between the Resurrection and Ascension of the Lord are captured in the plots "Do not touch me", "Supper in Emmaus", "Unbelief of Foma" and others. Combining each other and with Old Testament plots on certain principles, these plots were the iconographic programs of monumental temple paintings, sculptural temple decoration, illuminated manuscripts, etc. Each of the iconographic types can be presented outside the cycle, in a separate icon, an altar image or, as in painting a new time, in the picture.
Lit.: Kondakov N. P. Iconography of the Lord God and the Savior of our Jesus Christ. St. Petersburg, 1905. M., 2001; Sauer J. Die Ältesten Christus Bilder. V., 1920; Rothes W. Christus, Des Heilands, Leben, Leiden, Sterben Und Verherrlichung in Der Bildenden Kunst. Köln, 1924; Mader F., Hoffman R. Christus in der Kunst. Münch., 1947; Rothemund V. Das Ostkirchliche Christus-Bild. Münch., 1965; Pripaccin I. A. Iconography of the Lord Jesus Christ. M., 2001.
I. L. Buseva-Davydova (Iconography).
His ministry on the earthly path, the Lord our Jesus Christ began after baptism and a forty-day post. After baptizing in the desert, Jesus, undergoes not only hunger and cold, but also the temptations from the tempter Gov and the authorities that he overcame.
"Then leaves his devil, and CE, the angels began and served him" (MF. 4: 11). From that moment on, Jesus begins his public ministry.
Imagine at least a minute the life of Jesus Christ. His life reminds us of a wandering teacher who, together with his students, is moving from the city to the city, from Slenia to the village. In one place he is waiting, and take as an expensive guest in another city, he is an unfair guest and expelled him. He does not refuse to help anyone, everyone gives his faith. But the time of public ministry, it remains less and less and it is approaching completion. The final entrance to Jerusalem was the final entrance to Jerusalem, and not as a teacher, but as a king.
On the eve of the entrance of Jesus to the city of Jerusalem, a very important gospel event occurred, which changed the attitude of many people to Jesus and his teachings. When Jesus preached, Messengers came to him from Sister Lazarus, Mary and Martha and said that their brother Lazar was sick. This news for Jesus was not news, he knew that it should happen and it was the beginning of his godfather.
Repeatedly, visiting Jerusalem, Jesus came to Lazari and his sisters to relax from the noise and crowd of the people who followed him everywhere. Jesus with special love belonged to this family. And when I learned that Lazar was sick, he said to his apostles: "This disease is not to death, but to the glory of God, and the Son of God will be glorified through it" (John 11: 4). Jesus knew that Lazar would die and would be resurrected, therefore he was not in a hurry to go to the house of Lazar. But in order to calm their students, he said that Lazarar fell asleep, "and I go to wake him up," what they answered, once fell asleep, then he would soon recover. Jesus said that Lazar was died, and the disciples thought that he fell asleep. Then the Lord says to His disciples directly: "Lazar died," and staying two more days on the place where he preached, hurried to the village of Viph, where Lazar and his sisters lived. When Jesus went to resurrect the Lazarus, he knew that he would be famous for this resurrection as the son of God. The fame of the resurrection of Lazarus, which has broken four days in the coffin, scattered across the country and even beyond.
The holiday of the Jewish Easter was approaching. Jesus for the resurrection of Lazarus continues his way to Jerusalem. He knows that he will have to undergo a court, crucifixion, death on the cross and resurrection. Together with Jesus in the city of Jerusalem there is a resurrected Lazar. It was another confirmation of the fact that it is not a rumor about the resurrection of Lazarus, and the Lord truly created this miracle.
For the holiday of Easter in Jerusalem a lot of people gathered. When I learned that Jesus approaches Jerusalem, he hurried to meet him. And seeing next to Jesus Risen Lazar, many doubters believed in Jesus and glorified him with the words "Osanna! Blessed is the coming in the name of the Lord, the king of Israel "! (In 12; 13). High Priests and Pharisees, seeing this meeting and having heard the words of the glorification, even more reckoned and looked for the reason to kill him. But this did not prevent the Lord to make a Jewish Easter, at the end of which the human malice reached its limit.
Jesus was sold by his student Juda for 30 silver high priests and Pharisees and convicted to crucify on the cross. And if, at the meeting of Jesus in Jerusalem, the people glorified him and called the king, then at the court, the same people shouted: "Cutting it," wanting to the Savior of death. At that moment, no one even remembered the wonder of the resurrection of Lazarus and many other wonders and healings that the Lord created.
Congratulations to all with the upcoming bright Christ Resurrection, the holiday of Easter.
This year Easter Christ is celebrated on May 1. And the event of the resurrection of Lazarus, Church of Christ remembers the day before the holiday of the entrance of the Lord in Jerusalem, April 24 a week before Easter.
Let the day of the bright Christ of the Resurrection be joyful not only richly covered with a festive table, so that this holiday you felt the soul and the soul was lighter and the heart was filled with love.
28.04.2016