Chapter first
Scripture Texts: Heb. 1:1-2; Acts 2:42; In. 14:10; 5:24; Mf. 28:19-20; In. 16:12-15; Rev. 2:1, ; 1 Cor. 4:17b; 1 Cor. 7:17B; 2 Pet. 3:15-16; Rev. 1:1-2; Mf. 1:18-25; Rev. 21:1-3, 9-11; OK. 1:30-31, 34-35; Mf. 1:18, ; Heb. 2:14a; Acts 10:38; 1:21; 1 Pet. 2:24; 3:18; 1 Cor. 15:3; 2 Cor. 5:21; Rome. 6:6; Gal. 5:24; In. 3:14; Heb. 2:14b; , In. 12:31-33a; Heb. 9:12; In. 19:34; Mf. 16:21b; Acts 2:24; 3:15; 5:30; Rome. 4:25b; Acts 13:33; Rome. 1:4; 1 Pet. 1:3; Rome. 8:29; In. 12:24b; 1 Cor. 15:45b; In. 7:39; Rev. 22:17; In. 20:17; A lion. 23:10-11; Acts 1:9-11; Heb. 2:7; Acts 2:36; 5:31; Ef. 1:22
In this series of posts we will look first at the teaching of the apostles and then at the New Testament leadership.
Many Christians have never heard any account of the teachings of the apostles, and perhaps they have never even heard of the term. Nevertheless, there is such a term in the Bible. In Acts. 2:42 says, “And they continued continually in the teaching and fellowship of the apostles, in the breaking of bread and in prayer.” From this verse it appears that all three thousand people who were saved on the day of Pentecost continued in the teaching and fellowship of the apostles.
In this verse we see two things that apply to the apostles: teaching and fellowship. As far as I know, after the apostles only one group of Christians paid due attention to this verse. The brethren had placed strong emphasis on the teachings of the apostles since 1820. John Nelson Darby and other teachers of the Brethren emphasized that we should continue in the teaching of the apostles and in the fellowship of the apostles.
We must abide in these two things: in the teaching of the apostles and in the fellowship of the apostles. If we want to abide in the fellowship of the apostles, then first we must abide in the teaching of the apostles. First comes teaching, then comes communication. Not many Christians can say what the teaching of the apostles and the communication of the apostles are. Because these two things are completely neglected, the whole of Christianity is confused and divided. The hallmarks of Christianity today are confusion and division.
If the United States did not have a constitution, there would be no proper government. The Constitution subordinates all laws. No bill can be approved if it goes beyond the scope of the constitution, because the constitution is the basis, or scope, of any law passed by legislators. The Constitution of the United States is superior even to the President of the United States. If the president does anything contrary to the constitution, then his continued tenure in office becomes unjustified.
During the past year, some have said that the church is a church of saints just as a democratic country is a country of people. However, no democratic country is a country of lawless people. On the contrary, a proper country is a country of people who observe the constitution and live under the constitution. Even the first person in America, the president, must be under the constitution. Every person in America should be completely under the Constitution.
Our constitution is the teaching of the apostles. I came to America and began my ministry in December 1962. I have served and worked here for over twenty-seven years. In the first year I said that everything we do must be in accordance with the teachings of the apostles. The teaching of the apostles is our constitution. It is sad that almost all of Christianity does not know the teachings of the apostles and has not even heard of it. We received great help in this matter from the Brethren, who imparted to us some basic, proper teachings consistent with the teaching of the apostles.
In the term “teaching of the apostles,” the word “apostles” is plural and the word “teaching” is singular. This is the teaching of the apostles. This is the teaching not only of Peter, John and Paul, but also of others.
The teaching of the apostles does not touch upon such questions as, for example, in what water should people be baptized: fresh or salt; what to use at the Lord's Table: wine or grape juice; Do sisters need to cover their heads or not? All these minor things are not considered the teaching of the apostles. Christians have fought for these things for centuries. Such disputes are just vanity. This indicates that Christians have no light about the teaching of the apostles.
Speaking of the Apostles
The teaching of the apostles is all that God said in the New Testament. The entire New Testament is the teaching of the apostles. Issues such as foot washing and baptism by immersion are indeed present in this book, but they are not something fundamental, deep, central and fundamental.
There is something wonderful in the universe—God's speaking. The first wonderful thing in the universe is God Himself. What a tragedy it would be if there were no God in the universe! However, if there was a God, but He did not speak, we would be in a pitiful state. Without God, the universe is a tragedy, and without God's speaking we would be in a pitiful state. But, hallelujah, we have God, and we have God's speaking.
God spoke, and today God still speaks. There are many aspects to God's speaking. For example, in Heb. 1:1-2 says, “God, who in many parts and in many ways spoke of old to the fathers in the prophets, at the end of these days spoke to us in the Son, whom He appointed Heir of all things, through whom He also created the universe.” Today God speaks to us in the Son. He speaks not in many parts, not in many ways, and not through prophets, but in the Son. He speaks in one person, the Son. J. N. Darby pointed out that in the Greek text there is no article in the expression “in the Son.” Darby came to a remarkable conclusion. He said that since there is no article, it seems to mean that God speaks in the person of the Son. There is only one God (Isa. 45:5; 1 Cor. 8:4), and the name of our God is Father, Son and Spirit (Matt. 28:19). This is similar to the practice common in some cultures of giving one person three names: a first name, a middle name, and a last name. There is a deep meaning here. M.R. Vincent pointed out in his writings that a name always denotes a person. Thus, God speaking “in the Son” means that God speaks in the person of the Son. The New Testament is very precise. From this passage we can see that God's speaking in the New Testament occurs through the incarnation.
"DIDAKHE"
Thus, in “D.”, probably, 2 cases of performing the liturgy are described - after Baptism and on Sundays; It is precisely these cases of the celebration of the Eucharist that are known from other early Christians. monuments (cf., for example: Iust. Martyr. I Apol. 65-67). Given in chapters 9-10 “D.” Eucharistic prayers are evaluated differently in scientific literature. Due to the brevity of their content, some scholars doubted in principle whether in this case it was even possible to talk about the celebration of the sacrament of the Eucharist, or whether we could only talk about the table blessings of a fraternal meal. Nevertheless, at present. At the time, the scientific consensus is more likely to favor the recognition of these prayers as Eucharistic.
P. Drews also put forward a theory according to the cut of the prayer “D.” based on thanksgiving at the Jewish evening meal on the eve of Saturdays and holidays (Drews P. Eucharistie // PRE. 1898. Bd. 5. S. 563). The idea of the origin of these prayers from Jewish table blessings was developed by I. A. Karabinov (Karabinov. 1908. pp. 8-10, 60 passim), archim. Cyprian (Kern) and N.D. Uspensky. The theory of G. Dix, which characterized the rank of “D.”, was very popular for a long time. as agape (Dix. 1970; cf. Connolly. Agape. 1937), now rejected (see also v. Supper). H. Litzman, based on the theory of the 2 initial types of the Eucharist, saw “D.” in prayers. example of Judeo-Christ. A Eucharist different from the Eucharist in Paul's communities (Lietzmann. 1926). After the works of L. Bouyer (Bouyer. 1966) and L. Ligier (Ligier. 1973) (apparently, they were not aware of Karabinov’s monograph, but they developed in detail ideas similar to those contained in it) many. scientists began to count the prayer of the 10th chapter. "D." Christ reworking of Jewish table blessings (“birkat ha-mazon”; these blessings consist of 3 main elements: thanksgiving to God who feeds His people, thanksgiving for the gifts of the land and food and petitions for Jerusalem - cf.: Mishnah Berakhot 6. 8; Babylonian Talmud Berakhot 48b; similar prayers are also known in intertestamental literature - see, for example: Jub 22. 6-9). Further development of these ideas is contained in the works of E. Mazza (Mazza. 1992). Currently time interpretation of prayers 9-10 chapters “D.” like a christ. The birkat ha-mazon version is the most common in Western literature, but this interpretation has a weak point. As shown by modern research in the field of history of the synagogue liturgical tradition, at the time of writing “D.” a stable text of Jewish table blessings had not yet been formed (in particular, this is why P. Bradshaw suggests generally refraining from making assumptions about stable types of early Christian Eucharistic prayers, see: Bradshaw. 2002. P. 139-143). An interesting interpretation of the prayers of chapters 9-10 “D.” and the Eucharistic prayers based on them, Book VII. “Apostolic decrees” were proposed by C. Giraudo, who does not derive them from the prayers of synagogue worship, but independently traces both the prayers “D.” and “Birkat Hamazon” to an earlier tradition rooted in Old Testament practice (Giraudo. 1989 R. 249-253). Probably, the liturgical rite was not limited to these short prayers, since in Didache. 10.7 prophets (apparently speaking in the spirit) are given the opportunity to give thanks (εὐχαριστεῖν), “as much as they want” (cf. the participation of prophets in blessing the meal in Didache. 11.9).
Eucharistic rite "D." consists of the following elements. Chapter 9: thanksgiving over the cup, thanksgiving over the bread and petition for the unity of the Church (about this important topic for early Christianity, see, for example: Sandt, van de. 2003); Chapter 10: prayers “after saturation” - 2 thanksgivings and a petition for the unity of the Church. If you count the prayers “D.” sacramental, then the question arises about the time of consecration of the Eucharistic Gifts. Perhaps it took place before the reading of the 10th prayer, since “saturation” in the Old Testament tradition was a symbol of reaching the Promised Land, which in Christ. tradition could be interpreted as the achievement of the Kingdom of God (verse Deut. 8.10, which speaks of being fed, served as the basis for the appearance of table thanksgiving); also in Didache. 9.5, i.e. immediately after the prayers over the cup and over the broken bread, there is talk of a “shrine,” by which most likely the Holy Gifts are meant (in Didache. 4.9 it speaks of communion “in the immortal” ( ἐν τῷ ἀθανάτῳ κοινωνοί), which may indirectly indicate the sacramental nature of the Eucharist in the community of the author “D.”). However, this sequence of thanksgiving, when first the prayer is read over the cup and then over the Bread, differs from the sequence of blessings in the accounts of the Last Supper and in the liturgical traditions of subsequent eras, coinciding only with the sequence of 1 Cor 10:16, as well as Luke 22. 17-20 (where it is described how the Lord first blessed the 1st, non-Eucharistic Cup, then the Eucharistic Bread, followed by a supper that ended with the blessing of the 2nd, Eucharistic Cup; however, from a textual point of view, this description raises questions). Based on the fact that the 10th ch. "D." ends with the call: “If anyone is holy, let him begin...” (which researchers compare with the liturgical exclamation - Rordorf. 1999; Taft. Precommunion. P. 231-234), one can cautiously assume that the prayer of the 10th chapter. "D." was read over the 2nd cup, and the 1st cup was not Eucharistic.
In the 14th chapter. in connection with the Eucharist, it speaks of making a sacrifice. Since there is also a quotation from Mal 1. 11, later. is found in a number of anaphoras, it can probably be argued that in the theological tradition “D.” The Eucharist was understood as a Sacrifice and was associated with the Savior’s death on the Cross.
The issue of the frequency of celebrating the Eucharist according to “D.” is discussed separately. In the 14th chapter. "D." it is commanded to break bread and give thanks (εὐχαριστήσατε) on the Day of the Lord. If Sunday is meant here, then we are talking about the weekly Eucharist (Rordorf. 1997). A number of authors insist on the annual nature of the rite - on Easter (Dugmore. 1962) or on Judgment Day (Tidwell. 1999). However, the exhortation in Didache. 16. 2 “to gather often” to achieve perfection and because of the approaching Second Coming makes these hypotheses extremely doubtful. In the 9-10th chapters of “D.”, like liturgical-canonical monuments, we are probably not talking about ordinary worship, but about the service associated with Baptism (Kraft. 1965), which nevertheless does not exclude more frequent celebration Eucharist.
The Speaking of God in the Son as Man in the Four Gospels
The Incarnation is told in the four Gospels. Jesus, who spoke in the four Gospels, was the Son of God, and the Son of God is God Himself. Therefore, it can be said that the speaking of the Lord Jesus was the speaking of God in the Son as man in the four Gospels (John 14:10; 5:24; Matt. 28:19-20). In In. 14:10 says, “Do you not believe that I am in the Father and the Father in Me? The words that I speak to you, I do not speak from Myself—the Father who abides in Me does His works.” The Father and the Son are one (John 10:30). When the Son spoke, the Father spoke. The Father spoke in the person of the Son.
The speaking of God in the Son as Spirit through the apostles from Acts to Revelation
God's speaking did not stop in the four Gospels. God also spoke in the Son as Spirit through the apostles from Acts to Revelation (John 16:12-15; Rev. 2:1; 1 Cor. 4:17; 7:17b; 2 Pet. 3:15-16 Rev. 1:1-2). When God spoke in the Son, the Son once said to His disciples: “I have much more to tell you, but you cannot do it now. But when He, the Spirit of reality, comes, He will lead you into all reality; for He will not speak from Himself, but will speak what He hears; and will tell you what is to come. He will glorify Me, because He will receive from Mine and will proclaim it to you. Everything that the Father has is Mine; therefore I said that He receives of Mine and will declare it to you” (John 16:12-15). The Lord Jesus seemed to be saying: “When the Spirit of reality comes, He will bring you into all reality. But even He Himself will not speak from Himself. He will receive from Me, and then he will reveal to you everything that he receives from Me.” This means that after the four Gospels there will be further speaking of God.
God spoke further in Acts, in the fourteen Epistles of the Apostle Paul, in the Epistle of James, in the two Epistles of Peter, in the three Epistles of John, in the Epistle of Jude, and in Revelation. All this is the speaking of God in the Son. First, God speaks in the person of the Son. Second, God speaks in the person of the Spirit. God first spoke in the Son as man in the four Gospels. But in Acts, Epistles, and Revelation, God continued to speak in the Son as Spirit through the apostles. In the four Gospels, God did not speak “through” anyone. But in Acts, in the Epistles, and in Revelation, God spoke in the Son as Spirit through the apostles. The apostles through whom God spoke in the Son as the Spirit were few. These were Peter, John, Paul, James and Jude. Almost the entire New Testament was written by these five men.
The four Gospels were spoken by the Lord Jesus. Then, in Matt. 28:20, He commanded His disciples to teach those whom they were baptizing into the Triune God all that He had commanded them. The 5th, 6th and 7th chapters of the Gospel of Matthew record the so-called Sermon on the Mount. Matthew 13 contains seven parables about the mysteries of the kingdom. The 24th and 25th chapters of the Gospel of Matthew record the prophecies given by the Lord on the Mount of Olives. These three passages from the Gospel of Matthew are amazing. No philosopher or great teacher can speak words of such depth and wisdom as those recorded in these passages. The apostles undoubtedly taught these six chapters to the believers who came to the Lord after them. Chapters 14 to 17 in the Gospel of John are very profound, far beyond our understanding, but they were spoken by a man named Jesus. Jesus commanded His believers to teach what these passages teach to those who would come after them. The apostles had to repeat the entire contents of the four Gospels over and over again.
The Gospels are followed by Acts, where Peter and Paul spoke. Next, we have fourteen Epistles written by Paul, one Epistle written by James, two Epistles written by Peter, three Epistles written by John, and one Epistle written by Jude. Finally, we have the Revelation, which the Lord Jesus spoke as the Spirit and which was given through John. By reading Revelation carefully, one realizes that it was the word spoken by the Lord as the Spirit through John, because John wrote the book. It is wonderful! In Revelation 2 and 3 we see seven messages. At the beginning of each message the Lord Jesus “speaks.” But at the end of each epistle there is a command to hear “what the Spirit says to the churches.” This means that the Lord's speaking was the speaking of the Spirit, because He is the Spirit (2 Cor. 3:17). This speaking was recorded through John. All letters written to individual churches were also intended for all churches (1 Cor. 4:17b; 7:17b; Col. 4:16). This is God's speaking.
The Lord used Paul's speaking to complete the word of God, especially as it related to the mystery of the Triune God (Col. 1:24-25). Paul completed that part of God's speaking that concerns the mystery of the Triune God, and John completed all of God's speaking. Therefore, at the end of Revelation there is a final word that says that no one has the right to add anything to this book or take anything away from this book (Rev. 22:18-19). In Revelation, God's speaking is completely completed, completely finished. Nobody can add anything to it. Joseph Smith, the founder of the Mormons, claimed that he received something in addition to the Bible. Such a statement is diabolical. No one has the right to claim that there is any speaking of God in addition to what is in the Bible. God's speaking is complete. Therefore, when God speaks today, He is simply repeating what He has already said.
The teaching of the apostles is all the speaking of God in the New Testament, firstly, in the Son as man, and secondly, in the Son as Spirit through the apostles. In the New Testament, God cannot deviate from the principle of the incarnation. He must speak through a person. In the four Gospels, this man was Jesus. In the next twenty-three books, these people were the apostles. Today we are these people. God speaks according to the principle of the incarnation.
Didache (Teaching of the Twelve Apostles)
Chapter I
There are two paths: one is life and one is death; the difference between both paths is great.
And this is the way of life: first, love God who created you, secondly, love your neighbor as yourself, and do nothing to anyone else that you would not want to happen to you. The teaching of these commandments is this: bless those who curse you and pray for your enemies, fast for those who persecute you; for what is grace if you love those who love you? Don't the pagans do the same? But you love those who hate you, and you will not have an enemy.
Abstain from carnal and bodily lusts. If someone strikes you on the right cheek, turn the other to him, and you will be perfect. If anyone takes away your outer garment, give him your underwear too. If anyone takes anything of yours from you, do not demand it back, for you cannot. Give to everyone who asks you and do not ask back, for the Father wants it to be distributed to everyone from everyone’s gifts. Blessed is he who gives according to the commandment, for he is innocent. Woe to him who takes! For if he takes when he needs it, then he is innocent; and the one who has no need will give an account of why and what he took and, having been imprisoned, will be asked about what he did and will not leave there until he has paid the last penny. However, it is also said about this: let your alms sweat in your hands before you know to whom you are giving.
Chapter II
Second commandment of teaching.
Do not kill, do not commit adultery, do not corrupt children, do not indulge in fornication, do not steal, do not engage in sorcery; do not make poison, do not kill the child in the womb, and do not kill him at birth. Do not covet what belongs to your neighbor, do not break an oath, do not bear false witness, do not slander, do not remember evil. Do not be double-minded or bilingual, for bilingualism is a snare of death. Let your word not be empty, but let it be consistent with deeds. Do not be greedy, or predatory, or hypocritical, or treacherous, or arrogant. Do not plot against your neighbor. Do not hate anyone, but rebuke some, pray for others, and love others from above your soul.
Chapter III
My child! Flee from all evil and everything similar to it. Do not give in to anger, for anger leads to murder. Do not be quick-tempered, nor quarrelsome, nor passionate, for all this gives rise to murder. My child! do not be lustful, for lust leads to fornication. Refrain from obscene speech and do not be insolent, for all this gives rise to adultery. My child! do not tell fortunes by birds, for this leads to idolatry. Also, do not be a spellcaster or an astrologer, do not perform purifications and do not even want to look at it, for all this gives rise to serving idols. My child! do not be deceitful, for lying leads to theft; neither avaricious nor vain, for all this gives rise to theft. My child! refrain from murmuring, for it leads to blasphemy; Also, do not be self-willed and do not have evil thoughts, for all this gives rise to blasphemy. But be meek, for the meek will inherit the earth. Be patient and merciful, and kind, and calm, and kind, and fear at all times those words that you heard. Don't be arrogant and don't be insolent. Do not let your heart cleave to the arrogant, but be with the righteous and humble. Accept the difficult circumstances that happen to you as good, knowing that without God nothing happens.
Chapter IV
My child! Remember night and day the one who proclaims the word of God to you and honor him as the Lord, for where dominion is proclaimed, there is the Lord. Seek every day to communicate with the saints in order to find peace in their words. Do not cause division, but reconcile those who argue. Judge fairly. When exposing wrongdoings, do not look at the face. Do not doubt whether there will be (God's judgment) or not. Don't be one who stretches out your hands to receive and folds them when you need to give. If you have anything from your own hands, give a ransom for your sins. Do not hesitate to give and when giving do not complain, for you will know who the good Rewarder of merit is.
Do not turn away from the needy, but share everything with your brother, and do not say that it is your property, for if you have fellowship in immortal things, how much more in mortal things? Do not take your hand away from your son or daughter, but from youth teach them the fear of God. Do not command anything with anger to your male or female servant who trusts in the same God, lest they cease to fear the God who is above you both; for he does not call outwardly, but comes to those whom the Spirit has prepared. But you, slaves, submit to your masters, as to the image of God, with fear and modesty. Hate all hypocrisy and everything that is not pleasing to the Lord. Do not forsake the commandments of the Lord, but take care of what you have received, neither adding nor taking anything away. Confess your sins in church and do not approach your prayer with a bad conscience.
About God's New Testament economy from the incarnation of God to completion in the New Jerusalem
The teaching of the apostles is all that God says about God's New Testament economy from the incarnation of God to its completion in the New Jerusalem (Matt. 1:18-25; Rev. 21:1-3, 9-11). This is not about baptism, nor about covering the head, nor about washing the feet, nor about the Lord's table; it is speaking about God's New Testament economy. Many Christians have never heard the term “God’s New Testament economy.” The Greek word that corresponds to the word "economy" can also be translated "dispensation," "government," or "plan." God has a plan, and therefore He has a dispensation. To carry out His plan according to His dispensation, He needs management.
Every day I live according to plan. I rise early in the morning to be with the Lord. Then I have breakfast. After breakfast I walk for about ten minutes. Then I start my daily work. Either I read letters and answer them, or I have some messages read out loud to me, or I write some plans, or I study some poetry. I might have an appointment at 11:30. After that I have lunch. After my afternoon nap, I may have another meeting. Then I have dinner. After dinner I may have an evening meeting. This shows that I have a plan.
Incarnation of the Triune God
God's New Testament plan is that God became flesh (Luke 1:30-31, 34-35). How wonderful! For thousands of years God remained a divine God, but He had a New Testament plan. The first step in His plan was to incarnate, to merge with man, to enter into man. This was the means by which God entered into man to merge with man.
God was born in a virgin (Matthew 1:18) and spent nine months in Mary's womb. Thus He partook of human blood and flesh (Heb. 2:14a). After His birth He passed through human life (Acts 10:38; 1:21). Human living is part of the incarnation. God became man to live on earth. He did not become a man to spend a few hours on earth and then return to heaven. No, He spent thirty-three and a half years on earth. For about thirty years He lived in a carpenter's house. Then He began to travel as an itinerant preacher. This was His life. He suffered a lot, and He experienced what summer and winter are like. He experienced all the hardships common to all people.
Apostolic men
Apostolic Men (Greek Αποστολικοί Πατέρες - apostolic fathers) - church writers who were contemporaries, students and collaborators of the apostles, authors of a number of early Christian texts of the second half of the 1st and 2nd centuries.
The name "Apostolic Men" is intended to demonstrate their direct connection with the apostles, whom many of the apostolic men knew personally.
The Apostolic Men include : Hieromartyr Ignatius the God-Bearer, Apostle Barnabas of the 70, Hieromartyr Clement of Rome, Hieromartyr Polycarp of Smyrna, Saint Papias of Hierapolis, as well as the author of the “Epistle of Barnabas”, the author of “The Shepherd of Hermas”, and some other church writers.
The writings of the apostolic men show the attitude of the early Christian church to Judaism and paganism, contain information about the services and sacraments of the ancient church, as well as about the life of the Christian community of that time. The works of the apostolic men were compiled in Greek, and then translated into Latin, Syriac, Coptic, Ethiopian, Armenian and others.
Their writings include:
"Teaching of the Twelve Apostles"
"The Epistle of the Church of God that is in Rome to the Church of God that is in Corinth, or the First Epistle of Clement to the Corinthians"
"The Message of Barnabas"
"Epistle of Ignatius the God-Bearer"
"Epistle of Polycarp of Smyrna"
"Shepherd Hermas"
"Explanation of the Lord's Sayings" by Papias of Hierapolis
Apostolic men
The direct disciples of the apostles, who personally communicated with them and often were their closest collaborators, are known in the History of the Church under the name of Apostolic Men. Their creations bear the character of the apostolic writings, and this constitutes their distinctive feature. These include:
Apostle Barnabas. His name was Josiah. The apostles called him Barnabas, which means “son of consolation.” He was a Jew of dispersion from the island of Cyprus, belonged to the Levite class. According to legend, he was one of the 70 disciples of the Savior. In the Christian Church it is active from the very beginning. He sold his land and laid the money for it at the feet of the apostles. He presented Saul to the apostles as a miraculous convert. He and Paul founded the Church of the Gentiles in Antioch and were his zealous collaborators in preaching among the Jews of the dispersion and the Gentiles. When the apostles dispersed to preach, Barnabas chose Cyprus as the place of his activity, where he died the death of a martyr, after the destruction of Jerusalem in 70. One message is attributed to him, which from the most ancient times has been known under his name. He proves that the Old Testament must give way to the New and warns those who believe in Christ against being carried away by Judaism. He wrote about the ways of life.
Hieromartyr Dionysius the Areopagite. Born in Athens from noble parents, he traveled to acquire education, and subsequently served as a member of the Areopagus. Converted him. Paul with his sermon in the Areopagus (54). and appointed him the first bishop of Athens. He zealously cared about the spread of the faith, for which he went to different countries. He died a martyr, but it is unknown exactly where and when. His works are known: On the heavenly hierarchy, On the church hierarchy, On the names of God, On mysterious theology and ten letters to various persons. These works are characterized by sublime and thoughtful theology.
Hieromartyr Clement , third Bishop of Rome (92-101). He was converted to Christianity by St. Peter. Was an employee of the ap. Paul in the spread of the Church, as Paul himself testifies to this. He sealed his faith with his martyrdom under Trajan. His letter to the Corinthians remains a monument to his activity. The Corinthian church knew, from its very beginning, division, and they were instructed by St. Paul. Subsequently, some there came to doubt the truth of the resurrection of the dead. Well-minded people turned to St. Clement, especially since the unbelievers broke away from their hierarchy. St. Clement, imbued with the spirit of apostolic love and meekness, called on the self-willed Corinthians to humble themselves, repent and submit to their hierarchy. He exposed their errors regarding the resurrection of the dead. Message of St. Clement was highly respected in the ancient Church, so much so that it was read during divine services on a par with the books of the apostles. Some other works are attributed to St. Clement, but there is no firm certainty that they were written by him.
Hieromartyr Ignatius the God-Bearer , Bishop of Antioch, disciple of the ap. John the Theologian, in 107, by order of Trajan, thrown in Rome to be torn to pieces by lions. There are seven of his epistles, written during his delivery to Rome for execution: epistles to the Ephesians, Magnesians, Trallians, Romans (from Smyrna), to Polycarp, bishop. Smyrna, Smyrna and Philadelphians (from Troas). He urged them to maintain the right faith and obey the God-established hierarchy, especially the bishops. According to St. Polycarp, letters of St. Ignatius contains examples of faith, patience and all edification about the Lord.
Hieromartyr Polycarp , Bishop of Smyrna, beloved disciple of St. John the Theologian, whom he appointed Bishop of Smyrna. He lived to a ripe old age and was martyred in 167 during the persecutions under Marcus Aurelius. He wrote many letters to Christians of neighboring Churches to strengthen them in the pure and right faith. Only the letter to the Philippians survives. He fought against heretical opinions, mainly Docetism, and said that anyone who does not confess the coming of Jesus Christ in the flesh is the Antichrist.
Even in ancient times, Saint Hermas Paul sent greetings (Romans). Originally Greek, he lived in Rome in the second half of the 1st century. His book “The Shepherd” was known in ancient times and was highly respected in the Church. It is divided into three smaller books: the first contains four visions of Hermas, the second contains 12 commandments given to him by the shepherd: mercy, repentance, etc., the third contains 10 parables or comparisons aimed at explaining various truths of Christian doctrine. Hermas was given instructions by an Angel in the form of a shepherd.
Saint Papias , Bishop of Hierapolis in Phrygia, disciple of St. John and friend of St. Polycarp of Smyrna. According to legend, he died a martyr under Marcus Aurelius. Five works are attributed to him under the title “Explanation of the Lord’s Sayings,” of which only a few excerpts have survived. He did not limit himself to studying St. Scripture, but also collected oral stories about the deeds and teachings of the Savior and the apostles, based on unwritten tradition. Due to not always sufficient testing of the material, it contains irregularities.
Nikolai Dmitrievich Talberg
The Comprehensive Death of Jesus Christ
The second step in God's plan is the miraculous all-inclusive death of Jesus Christ. This all-inclusive death put an end to sin (2 Cor. 5:21) and sins (1 Pet. 2:24; 3:18; 1 Cor. 15:3). She also did away with the old man (Rom. 6:6) and the flesh (Gal. 5:24). In addition, the all-inclusive death of Christ ended Satan, the serpent (John 3:14; Heb. 2:14b) and the world (John 12:31-33a), which is dependent on Satan (1 John 5:19) . This death resolved all problems between man and God and accomplished God's eternal atonement, symbolized by the blood that flowed from the crucified Jesus (Heb. 9:12; John 19:34).
The all-inclusive death of Jesus Christ also released divine life, eternal life, symbolized by the water that flowed from the crucified Christ (John 19:34). Because we are in Christ, the all-inclusive death of Christ is our death and our history. How wonderful is His death!
Resurrection of Jesus Christ
After His all-inclusive death, the Lord Jesus rose again (Matthew 16:21b; Acts 2:24; 3:15; 5:30). The resurrection of Jesus Christ demonstrates that God is satisfied with His death for us and that we are justified by God in and with Him (Rom. 4:25b). Our justification in Him is an objective justification, and our justification with Him is a subjective justification. Christ now lives with us, and we live with Christ. Thus, we live a life that gives us the opportunity to be justified subjectively.
In His resurrection, the man Jesus was born as the Son of God (Acts 13:33; Rom. 1:4). The resurrection of Jesus Christ was the birth of Christ. The man Jesus was born as the Son of God. The resurrection of Christ also imparted divine life into believers of Jesus Christ and gave birth to them as many sons of God (1 Pet. 1:3; Rom. 8:29; John 12:24b).
Additionally, the resurrection of Jesus Christ made Him the life-giving Spirit (1 Cor. 15:45b). Finally, this resurrection completed the Triune God and made the Spirit of God the final consummation of the Triune God, and He is now simply called the Spirit (Matt. 28:19; John 7:39; Rev. 22:17). Before His incarnation, the Triune God as a divine person did not have a human nature. Therefore, we can say that He was perfect, but not complete. He lacked human nature. Through incarnation He acquired human nature; however, He was still missing something, since He never entered into death. Even after He died on the cross, the Triune God was still lacking something because He had not yet entered into the resurrection. In the resurrection the completion of the Triune God was achieved. Before the Triune God achieved this consummation in the resurrection, the title of the Triune God, “Father, Son, and Spirit,” is not mentioned. After His resurrection, the Lord Jesus met the disciples on a mountain in Galilee (Matthew 28:16) and commanded them to go and make disciples of all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit (Matthew 28:19).
Now the Triune God is complete; It is now complete. The resurrection of Christ was the consummation of the Triune God. The Spirit of God is now released, and the Spirit of God is the final consummation of the Triune God—simply the Spirit. The title "Spirit" is simple, but the meaning of this title is not simple. The Spirit is the processed Triune God. In In. 7:39 says: “...and this He said concerning the Spirit, which those who believed in Him were to receive; for the Spirit was not yet, because Jesus was not yet glorified.” Jesus was glorified in His resurrection. After He was glorified, the Spirit appeared. The last chapter of the last book of the New Testament uses the title "Spirit" (Rev. 22:17). This title does not mention God, Christ, Son or Father. The Spirit is the completed, prepared Triune God. He is the Groom. Our Bridegroom is a wonderful person - the Triune God, prepared and finally completed as Spirit. In this Spirit there is the Father, the Son, human nature, all-inclusive death and resurrection. Everything is in the Spirit. The Spirit is the Bridegroom, and the regenerated, sanctified, transformed, conformed, and glorified tripartite man is the bride. At the end of the Bible we see a wonderful couple, which is a wonderful story about the Groom and the Bride. However, God's plan did not stop at the resurrection of Christ.
Didache. The Teachings of the Lord, transmitted to the nations through the 12 Apostles
Chapter 1
1. There are two paths: one is life and one is death, but there is a great difference between both paths. 2. The way of life is this: firstly, you must love God, who created you, and secondly, your neighbor as yourself, and everything that you do not want to happen to you, and you do not do to others. 3. The teaching of these words is this: bless those who curse you and pray for your enemies, fast for those who persecute you, for what gratitude is there for you if you love those who love you? Don't the pagans do the same? But you love those who hate you and will not have an enemy. 4. Avoid carnal and worldly lusts. If someone hits you on the right cheek, turn the other to him and you will be perfect. If someone understands you one mile, go with him two. If anyone takes away your outer clothing, give back your tunic as well. If someone takes what is yours, do not demand it back, for you cannot do it. 5. Give to everyone who asks you and do not ask back, for the Father wants everything given to be from His gifts. Blessed is he who gives according to the commandment, for he is innocent. Woe to the one who receives, for if someone, having a need, accepts, he will be innocent, but if (whoever receives) without having a need, he will give an account of why he accepted and for what: having been subjected to imprisonment, he will be tested regarding [69] what did, and will not leave there until he gives the last coin. 6. But about this it is also said: let your alms sweat in your hands until you know who to give to.
Chapter 2
1. The second commandment of teaching. 2. Do not kill, do not commit adultery, do not be a child molester, do not be a fornicator, do not steal, do not practice sorcery, do not poison, do not kill a child in embryo and do not kill the one born, do not covet your neighbor’s property. 3. Do not swear, do not bear false witness, do not slander, do not bear grudges. 4. Do not be double-minded and bilingual, for bilingualism is a snare of death. 5. Let not your word be false and empty, but full of action. 6. Do not be selfish, nor a predator, nor a hypocrite, nor malicious, nor arrogant, do not entertain evil intentions against your neighbor. 7. Do not hate any person, but reprove some, pray for others, and love others more than your soul.
Chapter 3
1. My child! Flee all evil and everything similar to it. 2. Do not be angry, for anger leads to murder, nor jealous, nor quarrelsome, nor hot-tempered, for from all this murder is born. 3. My child! Do not be a lustful person, for lust leads to fornication, nor a lustful person, nor a shameless person, for from all this adultery is born. 4. My child! Do not be a bird fortuneteller, since (bird fortune telling) leads to idolatry, nor a spellcaster, nor an astrologer, nor a sorcerer, do not want to look at this, for from all this idolatry is born. 5. My child! Be neither deceitful, since lying leads to theft, nor a lover of money, nor vain, for from all this thieves are born. 6. My child! Be neither a murmurer, since murmur leads to blasphemy, nor self-willed, nor crafty, for from all this blasphemy is born. 7. But be meek, for the meek will inherit the earth. 8. Be long-suffering, and merciful, and kind, and humble, and kind, and always trembling at the words you hear. 9. Do not be arrogant and do not allow insolence in your soul. Do not let your soul cleave to the proud, but be with the righteous and humble. 10. Accept difficult circumstances that happen to you as a blessing, knowing that without God nothing happens.
Chapter 4
1. My child! Remember the one who proclaims the word of God to you day and night, and honor him as the Lord, for where dominion is proclaimed, there the Lord is. 2. Even seek every day to have personal fellowship with the saints, so that you may rest on their words (teachings). 3. Do not make divisions, but reconcile those who argue; judge righteously, do not be partial when exposing crimes. 4. Don’t think double-mindedly, one way or another. 5. Do not stretch out your hands to receive (alms) and do not squeeze them to give alms. 6. If you have (what to give) from the (labor) of your hands, then give a ransom for your sins. 7. Do not hesitate to give and, when giving, do not complain, for you must know who the good Giver is. 8. Do not turn away from the needy, but share everything with your brother and do not say that it is (all) your property, for if you are partakers in the imperishable, how much more in the perishable? 9. Do not take your hand away from your son or from your daughter, but from their youth teach them the fear of God. 10. In your anger, do not give orders to your servant or your maidservant who trust in the same God, so that they never cease to fear the God who is above both of you, for He came to call (to salvation), not judging by their appearance, but those whom prepared by the Spirit. 11. But you, slaves, submit to your masters, as to the image of God, according to [70] the message and with fear. 12. Hate all hypocrisy and everything that displeases the Lord. 13. Do not forsake the commandments of the Lord, but keep what you have received, neither adding nor subtracting. 14. Confess your crimes in church and do not approach your prayer with an evil conscience. This path is the path of life.
Chapter 5
1. This is the way of death. First of all, he is evil and full of curses. (On this path) murder, adultery, lust, fornication, theft, idolatry, sorcery, poisoning, predation, false witness, hypocrisy, double-mindedness, deceit, arrogance, malice, arbitrariness, greed, foul language, envy, insolence, arrogance, vanity. 2. (On this path) persecutors of good, haters of truth, lovers of lies, who do not recognize reward for righteousness, who are not attached to goodness or righteous judgment, who are attentive not to good, but to evil, from whom meekness and patience are far from, who love vanity those who pursue retribution, who do not have mercy on the poor, who do not labor for the weary, who do not recognize their Creator, murderers of children, destroyers of God’s creation, who turn away from the needy, who burden the oppressed, intercessors of the rich, lawless judges of the poor, sinners in everything. Move away, children, from all such people.
Chapter 6
1. Be careful that no one seduces you from this path of teaching, since such a person teaches you outside of God. 2. For if you can bear the whole yoke of the Lord, you will be perfect, but if you cannot, then do what you can. 3. Regarding food, carry what you can, but firmly abstain from sacrifices to idols, for this is serving dead gods.
Chapter 7
1. As for baptism, baptize like this: having taught all of the above in advance, baptize in the name of the Father and the Son and the Holy Spirit in living water. 2. If there is no living water, baptize it in other water, and if you cannot do it in cold water, baptize it in warm water. 3. If there is neither one nor the other, then pour water on your head three times in the name of the Father and the Son and the Holy Spirit. 4. And before baptism, let the one baptizing and the one being baptized, and, if they can, some others, fast; the one being baptized is commanded to fast one or two days in advance.
Chapter 8
1. Let your fasts not be with hypocrites, for they fast on the second and fifth days of the week. You fast on the fourth and sixth. 2. And do not pray like hypocrites, but as the Lord commanded in His Gospel, so pray: Our Father who art in heaven! Hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; Give us this day our daily bread, and forgive us our debt, as we forgive our debtors, and lead us not into temptation, but deliver us from evil, for Thine is the power and the glory forever. 3. Pray like this three times a day.
Chapter 9
1. As for the Eucharist, celebrate it this way. 2. First about the cup: We thank You, Our Father, for the holy grapes of David Your servant, which You revealed to us through Jesus Your servant. Glory to you forever! 3. Concerning the bread that we break: We thank Thee, Our Father, for the life and knowledge which Thou hast revealed to us through Jesus Thy Servant. Glory to you forever. 4. As this broken bread was scattered [71] among the hills and gathered together became one, so may Thy Church from the ends of the earth be gathered into Thy kingdom, for Thine is the glory and the power through Jesus Christ forever. 5. And let no one eat or drink from your Eucharist, except those baptized in the name of the Lord, for the Lord also said about this: do not give holy things to dogs.
Chapter 10
1. When you have finished (eating), give thanks in this way: We thank You, Holy Father, for Your holy name, which You have instilled in our hearts, and for the knowledge, and faith, and immortality, which You have revealed to us through Jesus Your Servant. Glory to you forever! 3. You, Lord Almighty, created everything for the sake of Your name, and gave food and drink to people for pleasure, so that they would thank You, and gave us spiritual food and drink, and eternal life through Your Son. 4. Most of all we thank You because You are omnipotent. Glory to you forever! 5. Remember, O Lord, Your Church, that You may deliver her from all evil and perfect her in Your love, and gather her from the four winds, sanctified into Your kingdom, which You have prepared for her, because Yours is the power and glory forever. 6. Let grace come and let this world pass away. Hosanna to the God of David! If anyone is holy, let him begin; if anyone is not, let him repent. Maran is afa. Amen. 7. Leave it to the prophets to celebrate the Eucharist according to their will.
Chapter 11
1. Whoever comes will teach you all this, before this has been said, accept him. 2. If the teacher himself, having turned aside, teaches another teaching to overthrow (your servant), then do not listen to him. But (if he teaches) in increasing righteousness and the knowledge of the Lord, receive him as Lord. 3. Concerning the apostles and prophets, according to the commandment of the Gospel, do this. 4. Let every apostle who comes to you be accepted as the Lord. 5. But he should not stay more than one day, and if there is a need, then another, but if he stays three (days), then he is a false prophet. 6. When leaving, let the apostle accept nothing except bread (as much as is needed) to his place of lodging for the night, but if he demands silver, he is a false prophet. 7. And do not test or judge every prophet who speaks in the Spirit, for every sin will be forgiven, but this sin will not be forgiven. 8. But not everyone who speaks in the Spirit is a prophet, but only one who keeps the ways of the Lord. Therefore, the false prophet and the (true) prophet can be known from their ways (of life). 9. And no prophet, who in the Spirit ordains a table, eats of it, unless he is a false prophet. 10. A false prophet is every prophet who teaches the truth, if he does not do what he teaches. 11. But every prophet recognized as true, who enters into the secular sacrament of the Church, but does not teach to do what he himself does, should not be judged by you, for he has judgment with God, for the ancient prophets also did so. 12. If anyone says in the Spirit, “Give me silver or anything else,” you must not listen to him. But if he appoints alms for others, the poor, then let no one condemn him.
Chapter 12
1. Let everyone who comes in the name of the Lord be accepted, and then, having already tried him, you will know (what to do), for you will have an understanding [72] of right and wrong. 2. If the person coming is a wanderer, help him as much as you can, but he should not stay with you for more than two or three days, and then only if there is a need. 3. If he wishes to settle with you, then, if he is a craftsman, let him work and eat. 4. And if he does not know the craft, then you, at your own discretion, take care (of him, but) so that the Christian does not live among you idle. 5. If he does not want to do this, then he is a seller of Christ. Beware of those!
Chapter 13
1. And every true prophet who wants to settle with you is worthy of his food. 2. In the same way, a true teacher is worthy, as a worker, of his food. 3. Therefore, every firstfruit from the winepress and threshing floor, as well as oxen and sheep, having taken (it), you must give this firstfruit to the prophets, for they are your bishops. 4. If you do not have a prophet, then give (the firstfruits) to the poor. 5. If you prepare food, then, taking the firstfruits, give (it) according to the commandment. 6. In the same way, when you have opened a vessel of wine or oil, take the firstfruits and give (it) to the prophets. 7. And from the silver, and from the clothing, and from every property, having taken the firstfruits, as much as you please, give (it) according to the commandment.
Chapter 14
1. On the Lord's Day, having gathered together, break bread and give thanks, having first confessed your sins, so that your sacrifice may be pure. Let anyone who has a quarrel with his friend not come with you until they are reconciled, lest your sacrifice be desecrated. 3. For the Lord said about her: in every place and at every time (you must) offer Me a pure sacrifice, because I am a great King, says the Lord, and My name is wonderful among the nations.
Chapter 15
1. Ordain for yourselves bishops and deacons worthy of the Lord, men meek and not lovers of money, both true and proven, for they also fulfill for you the ministry of prophets and teachers. 2. Therefore do not despise them, for they are your venerables on a par with the prophets and apostles. 3. Distinguish one another, but not in anger, but in peace, as you have in the Gospel, and with everyone who acts offensively towards another, let no one speak and no one among you listen (to him) until he repents. 4. Do your prayer and alms, and all (generally good) deeds as you do in the Gospel of our Lord.
Chapter 16
Be vigilant about your life; Let not your lamps be extinguished, neither let your loins be girded, but be ready, for you do not know the hour in which your Lord will come. 2. You must meet together often, examining what your souls need, for the whole time of your faith will not profit you unless you are made perfect at the last hour. 3. For in the last days false prophets and destroyers will multiply, and sheep will turn into wolves, and love will turn into hatred. 4. For when lawlessness increases, people will hate each other and persecute, and then the seducer of the world will appear, as if the Son of God, and will perform signs and wonders, and the earth will be given into his hands, and will create iniquities such as have never been done since the beginning of time. . 5. Then the human creation will go into the fire of testing and many will be tempted and perish, but those who remain steadfast in their faith will be saved from its curse. 6. And then the sign of truth will appear: first, the sign of an opening in heaven, then the sign of the sound of a trumpet, and thirdly, the resurrection of the dead. 7. But not all (together), but as it is said: the Lord will come and all the saints with Him. 8. Then the world will see the Lord coming on the clouds of heaven.
The text is given from the publication: “Journal of the Moscow Patriarchate”, 1975, No. 11. The monument dates back to both the 90s and 120-170.
The secret part
The final part of God's plan is the ascension of Christ. The New Testament reveals that the ascension of Christ had two parts: secret and revealed. Most people who read the Scriptures do not realize that there was a secret part to the ascension of Christ. This secret part took place early in the morning on the day of resurrection. That morning the risen Christ saw no one but Mary. When Mary realized who He was, she tried to touch Him, but He did not allow her because He had not yet ascended to the Father (John 20:17). He later returned to His disciples and invited them to touch Him (John 20:27). Before His return to the disciples, He did not allow anyone to touch Him, because the freshness of His resurrection had to be presented to the Father in order to satisfy the Father so that God would taste His freshness in the resurrection. This was typified by the firstfruits of the harvest (Lev. 23:10-11).
