Disguisher student about seniority. Farewell conversation of the Lord with students

4.7.1. A farewell conversation of the farewell conversation of the Lord Jesus Christ (John 13: 31-16: 33) The Last Supper is completed with students. At the end of the 13th chapter, the topics of the following conversation are summarized: the mutual global listing of the Son and Father, the reference of Christ - separation with students, a new

EASTER. For a farewell conversation in front of the most Easter holiday, the students asked the Lord: - Where to cook for you Easter? He answered: - Go to the city, there you will meet a man with a jug of water and tell him: "The teacher asks where the room in which he will eat Easter with

XXVII Definition of the Sedrinion on the capture of Christ with cunning; The betrayal of Judas. Skulling legs, a secret bulk and a farewell conversation with students. The prayer of Jesus Christ in Garden Hoodsimansky and the capture of his warriors when the righteous was slept, the wicked evil council was conceived. On the night of

IN such Protection, B. this kind The justification is only less needed, of course, the experience of interpretation of the farewell conversation of the Savior with students. If you recognize the need for interpretation of St. Scriptures in general, if you do not deprive the authorities of the Savior himself: explore Scripture (): It is necessary, whether to prove the importance of interpretation of the conversation, which, - according to the expression of the saint, is precisely with regard to interpretation of St. Scriptures justifying the name of the Russian Zlatoust, - "is the precious part of the gospel tesses" ...? If there were already works devoted to her interpretation, there would be no excessive appearance of new ones, and in reality there is no such work in Russian theological literature, - if, of course, it is not considered, on the one hand, common interpretations for the entire New Testament Or - on the Gospel, on the other - interpretations, which are of characteristic only, and not scientific.

But the less need of the proposed work in defense and justification on the part of the subject of its own, in view of not only the importance, but not to disputes and doubt the most importantness of the latter: the greater need for justification feels the author in relation to performances His work: the consciousness of the greatness of the subject of work is responsible for the consciousness of the imperfections of it ... Not extending, however, the favorable court of the reader, let's say here, at least about what in my work we sought that we were supplied task he wanted to give him characterWhat preferred to use method etc. And may they answer for the imperfections of labor, in a well-known degree of their degree, our good intention of the author; Frames and errors Although in part will be encouraging in recognizing the difficulty of the perfect implementation of these intentions, and the decision to take up work, so responsible and important on its own item itself, and it will justify the recognition of its need.

Task Our creation of such an interpretation of the Great Farewell conversation of the Savior with students, which, on the one hand, would represented the integrity of the content, the systematically in the presentation, and would not be fraction only by the comment on it, and on the other - it would still be all the interpretation to it And not a monograph, written about only it or - relative to it. Between these two extremes, we sought to go through, seeing in them - in this case - a complete inconsistency of the very idea of \u200b\u200binterpretation. Interpretation of the first kind to a greater or lesser extent destroy the impression produced by the sacred text, in case of fragmentary analysis, when diverting attention from common to the parties. The interpretation of the second kind to a greater or lesser extent also flashes their expressive text, as if pushing it into the background, on the first to put forward what he wishes his author, the system of his scientific work, leading ideas, the meaning of only confirmation and justification for which in This case receives the sacred text.

As far as, however, the meaning of the said can be extended to the interpretation of holy. Scriptures at all - this is a question that we do not take it here; We want to say only that neither one nor another family of interpretation approached, in our opinion, precisely for a farewell conversation, as the "precious part of the gospel tesses", the wonderful, directly produced the impression of which is too famous to all to prove all the undesirability of his Weakening, destruction or - dimming. On the contrary, we put the complete preservation of this impression with our task, seeking to ensure that the spirit of a farewell conversation is in the very interpretation, the basic tone of it and the character to merge the interpretation with the conversation in one whole, spreading to the first impression that the last: In the interpretation, as it were, only the continuation of what was subject to interpretation. The impossibility of perfect implementation of such a task, we did not hide from ourselves, but, because, and endless ideals do not exclude the possibilities of although the famous approach to them ...

The task of a certain extent is determined by the character and method of the composition.

Character Interpretation was a favor positiveAnd to the presentation of the opinions with which we did not agree, we were resorted only when it was necessary to comprehensively find out the meaning of the text, and to the extent that it was necessary to cover a positive solution to the issue. All other things like that, as well, not served as the specified goal, although not alien, still known interest in relation to exegetic, according to the specified task, was made in a special note on notes, representing themselves and as far as the scientific basis For interpretation, and at the same time - as if black, preparatory work to it.

Since, further, in the nature of the interpretation, the nature of the most farewell conversation was reflected - it is mainly psychological and dogmatic. In this respect, somewhat different on the nature of the same kind, i.e. The work of exegetic, will be the nature of our work by the explosive of the Gospels of the Synoptic, the epistles of the apostolic, and especially the books of the Old Testament, the material and grounds for their interpretation, except for the data for him in the teachings of the Church and CCT creations. Fathers, can search in history, archeology, paleontology, in the works of scientists orientalists, travelers in St. Earth, ethnographers, geographers, etc. - And here to find a new key to the understanding of the places to be interpreted. Scriptures; At its disposal is thus external data for interpretation subject to scientific research. The scientific research in such a kind of cannot be our work and precisely - by the very nature of its subject. The subject of it is the monological almost speech of the Savior, in which, as it were, in the deliberate refutation of opponents of "dogmatism" in religion, - to the deepest movements of feelings and manifestations of quiet sorrow, gentle love, the most perfect joy, infinite submission to the Father, a besting determination to serve His Holy Will , - joined the undoubtion of the incomprehensible and highest truths of moral and dogmatic. That is why the interpretation of this speech should be a dogmatic, the only reason and normal for themselves with the teachings of the Church, and, in particular, psychological, aimed at the accumulative analysis of the feeling that underlies the entire conversation, explaining the individual moments of it.

Finally, we strive to make an essay character public, in the sense of possible simplification of its content (with strict security, however, the dignity of the labor of the scientific) to make it not available for some readers, with speciallyological education: this is also necessary for us to also require the requirement for the interpretation of the farewell conversation of the Savior.

Method The writings were predominantly present (understood as one of the forms of the synthetic method), since the consideration of individual parts of a farewell conversation was always preceded by the definition of their connection and the relationship with the general course of speech in the same case, shed light to a greater or lesser extent and on their own interpretation: sometimes the definition The logical or psychological sequence in the speech of the Lord completely eliminated the need for its interpretation in the future, sometimes it greatly facilitated him. In accordance with the specified task, this method was the only possible.

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With the task of interpretation of a farewell conversation, do not stop in detail on the issue of its authenticity, especially since this is not required and the essence of the case. Recognition or denial of authenticity is worth it in connection with a positive or negative decision on the authenticity of the speeches and conversations of the Lord in the Gospel of John in general, and the decision of the last question I would require a whole special work and there would be more than that case in view of the already existing work on this issue. prof. where this issue is solved not so much by refuting the opinions of negative, how much disclose of the positive data for the possibility and reality of the transfer of ev. The John's speeches of the Lord in the initial, genuine form, thanks to which this work can be considered, as a completely sufficient answer to the objections and against the authenticity of each of them, in particular. - Some, then, comments on the authenticity of a farewell conversation are also at prof. S. Sollertinsky. "All the more eliminates the need for interpreting the farewell conversation of the Savior in the deliberate decision on the authenticity of her that in many ways the decision of it and gives her the most interpretation. If the main objection to authenticity is that the consideration is that the mood of the Savior, which was what was said in it seems incompatible with the state of his spirit during the Gefseimn Bourge, who followed her: that in continuation of the interpretation it will not be possible to observe a completely reverse, i.e. That presenlation of the Gafeximan Boring is already affected by the Savior's farewell conversation, and that only a fairly deep study and its consideration is based on the above objection (see PR. 13:33; 14: 30-31, 15: 24-25 and 16: 32). And it is comprehensive with the interpretation of a farewell conversation of organic unity, the naturalness in the transition of the thoughts of the thoughts, the liveliness and directness in her presentation (the clarification of all this applies, obviously, to the indicated main task of interpretation) - from the positive parties will confirm the impossibility of the assumption of the later Its compilation.

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Sources and manuals For its work, the most frequently mentioned in it, we list below; But first of all, we are lied with gratitude to name the names of those SVV. Interpreters of the Speech of the Lord, with excerpts from the inspired Scriptures of which we mainly sought to decorate the pages of our essay. These are the names of the saints and great fathers and saint church: John Zlatoust, Kirill Alexandria and bl. Augustine: The reader will appreciate the advantage of their interpretation, as much deep and sublime-abstract, how much and complete feeling, and moral edification, and committed in the most artistic form of its own. John Zlatoust is well known to the Russian man, and his interpretation has long been in Russian. We especially often and extensively cited the Great Father of the Greek Church, St. Cyril, and the Zlata Church of Western, - Bl. Augustine, for their wonderful works on the explicit of the Gospel of John are completely almost unknown in Russian literature and do not exist in Russian translation. Meanwhile, - inimitable in moral lessons, John Zlatoust significantly inferior to the founded fathers in the department itself by interpreted, in the exegetic disclosure of St. Text is inferior, however, with respect to quantitative, not high quality: in the latitude of work.

Leadership In the dogmatic side of the essay, the following works were served for us.

Accurate presentation of the Orthodox faith. Creation sv. John Damaskina. From Greek translated A. Bronzov. SIB. 1894.

Orthodox-dogmatic theology Macaria, Mitre. Moscow. Ed. 4 e. SPb. 1883. T. 1 and II.

The experience of Orthodox dogmatic theology (with the historical statement of dogmas) Archimandrite (now bishop) Sylvester. Kiev. 1878. T. I-V.

Orthodox dogmatic theology. The writing Philaret, Archbishop Chernigovsky. Ed. 2nd. Chernigov. 1865. T. I and II.

Theology accusatory, archimandrite Innokentia, t. I-IV. Kazan 1859-1864.

Sources and benefits With a critical and exegetic study of the text served.

Works Philaret, Mitre. Moscow, and it is - words and speeches. TT. I-Vi. (Moscow. 1873).

Works Innokentia, Archbishop Khersonsky. Public publication M. Wolf. 1871. It is especially commonly quoted by T. VI: the last days of the earthly life of the Lord of our Jesus Christ.

Bishop Fefana: Thoughts for every day of the year for church readings from the Word of God. Ed. 2nd. Moscow 1890.

Archimandrite (Bishop) Mikhaila: Farewell conversation of the Lord Jesus Christ with students. In tene. in total. Loves. Spirit. Ііrosv. 1873. Str. 180-226 and 270-308.

F. Godet.. COMMENTAR ZU DEM EVANG. Iohannis (Deutsch Bearbeitet Von C. Wuderlich. Hannover 1689).

D. Haneberg. Die Heiligen Evangelien Ubersetzt U. Erklart. IX Theil 2 BD.: Evang. Nach Iohannes. (München 1880).

C. Hengstenberg.. Das Evangelium Des Heiligen Iohannes Erläutert. (2 and 3 bd. Berlin. 1863).

H. Olshausen.. Biblischer Commentar Uber Sammtliche Schriften Des Neuen Testaments, Zunachst Fur Prediger und Studirende. 3 E Verbesserte Auflage, 2 BD. Königsberg. 1838.

H. Olshausen.. Biblischer Commentar Uber Sammtliche Schriften Des Neuen Testaments (2 BD., 1 Abtheil: Das Evangelium Des Iohannes). Umgearbeitet Von. A. Erbrard.. Konigsberg. 1861.

AEG. Hunnii.. Thesaurus Evangelicus, Complectens Commentarios in Quatuor Evangelistas Et Actus Apostolorum, Nunc Primum Hac Forma Editus A I. H. Feustkingio.. Wittebergae. 1706.

F. Keil.. Commentar Uber Das Evangelium Des Iohannes (Leipzig. 1881).

F. A. Lampe.. Commentarius Analytico-Exegeticus, Tam Literaalis, Quam Realis Evangelii Secundum Iohannem Etc. t. III. Basiliae Anno Mdccxxvii. (1727.)

I. LANGE.. Theologisch-Homiletisches Bibelwerk. Die Heilige Schrift A. Und N. Testaments Mit Rucksicht Auf (Bis Tlieologisch-Homiletische Bedurfniss Des PastaRalen Amtes (Des N. Testaments IV Theil: Das Evangelium Nach Iohannes). Leipzig 1868.

F. Lucke.. Commentar Uber Die SCLIRIFTEN DES EVANGELISTEN IOHANNES. (Commentar Uber Das Evangelium Des Iohannes. 2 Theil.) Bonn 1834.

E. Luthard. Das Iohauneische Evangelium Nach Seiner Eighthumlichkeit Gesehildert und Erklart. 2 abtheil. (Nurnberg 1853).

A. Maier.. COMMENTAR UBER DAS EVANGELIUM DES IOHANNES 2 BD. (Carsruhe Und Freiburg Im Breisgau 1843).

IOH. Maldonati. Scipharensis, Societatis Iesu Theologi, Commentarii in Quatuor Evangelistas. Editio PostRema. MDCLI (1651).

F. Massl.. Erklärung Der Heiligen Scliriften Des N. Testaments. (5 bd., 3 aufl. Wien. 1841).

H. Meyer.. Kritisch-Exegetisches Kommentar Uber Das N. Testament. 2 TE ABTH. Kritischeegetische Handbuch Uber Das Evangelium Des Iohannes (4 Auflag. Gottingen. 1862).

C. roffhack. Das Evangelium Nach Sanct Iohannes Ausgelegt Fur Die Gemeinde II BD. (Gotha 1871).

R. Stier.. Die Reden Des Herrn Iesu, Insonderheit Nach Iohannes. (Andeutungen Fur Glaubiges Verstandniss Derselben (2 TE AUFL., V Theil. Barmen. 1854).

A. Tholuck.. Commentar Zu Dem Evangelio Iohannis (Hamburg. 1827).

C. Tischendorf.. Novum Testamentum Grace (AD Antiquos Testes Denuo Recentsuit, Appratum Criticum Omni Studio Perfectum Apposuit, Commentationem Isagogicam PraetExTuit C. Tischendorf. Editio VIII. TT. 1-2, Vol. 2. Lipsiae 1860-1873).

Oscar de Gebhardt.. Novum Testamentum Grace Recensionis Tischendorfianae Ultimae Textum Cum Tregellesiano et Westcottio-Hortiano Cortica Et Brevi Adnotation Critica Additisque Locis Parallelis Illustravit 0. De G. Editio Stereotype VI. Lipsiae. 1894.

G. B. WINER. Grammatik des Neutestamentlicliches Sprachidioms, Als Sichere Grundlage Der Neutestamentliclichen Exegese. Leipzig. 1844. 5 AUFL.

Other foreign and Russian sources and benefits are rarely referred to, fully cited in their place.

Sergiev Posad Kharkov.

The Corresponding Evangelist John, the height of the spiritual contemplation of which and the strength in the teaching about the sublime and incomprehensible truths of the augonology symbolically depicts under the guise of a soaring eagle, the opportunity and the ability to such contemplation screamed from that gracious, obsorating source to which the name is love. Love for the Lord Jesus Christ, - This home and most predominant his love, gave him the opportunity to understand the most movements of the heart of the teacher's teacher, to perceive and heart to learn the most feeling of him, who searched for the expressions in his conversations, and she was the reason for the deepest impression, what All the speeches and conversations of the Lord were produced on John, and that ease, with what he reproduces them on the pages of his gospel, although before the time he began to draw it, tens of years had been traced since he first heard these speeches, and Even - with those as Small, the most voice teacher on Earth. There is no doubt that the farewell conversation of him in which his heart was revealed with a lot of power, in which, in particular, so much did tenderness in his relationship to the "Cadtsham" of her (13:33), which all is like a song The triumphant life and love, - with a lot of love I was remembered later and John and reproduced with all the lives of that impressions, which initially it produced on him. And as a high-end, inspirational writer, and simply as a deeply feeling person, a sensitive heart understood John, what a wonderful contrast in this song and is the setting, among which she is singing. In a few, but the significant words he handed over and in his gospel, this wonderful contrast in his entire strength, throwing for it as passing one only a remark, as passing only a few strokes a great artist, so that everything, however, the work of his tone and lighting. "Beya", "he says, starting to present the farewell conversation of the Lord with the students (Art. 30) ... The night darkness enveloped the staurdays of Grad, covered the windows of that hazard, where only the lamps were distilled away from everywhere the upcoming darkness and his flickering light only that the easter and at the same time farewell to the meal; Among the few participants of their meal, under the cover of this night darkness, in the solemn, fulfilled the glory of the greatest victory of the speech ends the Lord to service the world before the closest end of this great ministry ... But there is no more contrast strength here, for the external situation does not partly compare With the internal content of the event. There was another night, the night is more terrible and sad, and in the inspired, inimitable, with all the simplicity of His, the narrative of the evangelist, the idea of \u200b\u200bthe night in nature was inextricably combined with the presentation of this other night. Note My Night time John adds to the news about how "on bread then in the unfortunate student" Satan ", and he, fulfilling the word of the teacher:" We are smarter, coat soon "-" We accept bread, Abiye Izyd ... BE -AX "... (13: 27-30). And so, in this gospel speech, "Nost" sounds like an indication of that terrible night spiritual night, which thickened his darkness near the teacher. In this dark night, the dark case of hello malice and spiritual oversities, - the darkness of the darkness at these moments is closer and closer to the teacher. The whole world has long been filled with them, and mankind has long been desperate in the fight against the darkness of it, and now they are those who are elected from the world () and are close to the light, they are dangerous to be rejected from him, captured by the triumphaeant kingdom of overall urgent darkness. The spiritual night has already poured into the darkness of one of them by darkness: in the darkness of the night there is a new sacrifice - Judas, taught him from the hands of the very gentlemen, is hiding to perform the gloomy business, for the feat, who prepared the greatest Celebration of Darkness. Sadly a shadow reflects this new dorned grip of darkness and on the light mug, which constantly surrounded the left of the Lord. Like dark cloud, dying the radiance of the day, was for the few society of the Lord and the students of his presence with them a traitor who was known to the Lord, but not known to the disciples; It was horrified by the heart of the apostles. The onset of that time was already felt when it was introduced in the temptation of the hardest faith, when they are shaking, apparent unshakable (11:16), the devotion to the teacher, - and with all his love to him, are fulfilled by the consciousness of their human weakness, their imperfection and weakness of the apostles. Already a voice of doubt, in alarm, they ask the teachers: Isn't I, Lord? (;), And although only one son died () was destined to hear the affirmative response (), but before the disintegration of the darkness of the darkness and evil temptation was inevitable for everyone (), and it is ready to already break down and that small circle on which the light reflected The radiance of heavenly light (), in itself, and not at the outside of the resulting source for themselves () ... The waves of darkness approached from all sides to the Lord; The word it was fulfilled: "Those who goes in the days, will not pass, the light of this world sees; Oh who goes to the novchah, it will come, I will catch the light in it "(11: 9-10), - now the time of doing it on the land, marked under the day, and approached the hour," in the same night from all the cases of their own sone of God "; Now it was already close to the time when all of this darkness, all the severity of the apostasy of the world from the light and from the very source of light, is entirely burned on it, he will delete the painful cry: or, or! (). The kingdom of light already appears on the edge of death, and the victory is already a victory of his darkness, Boy of Peace is coming Prince (14:30) ...

But again, as before, darkness did not argue light (). Willing force among the cool darkness, the light is a true (1: 9), and the divine flame is brightly lit on a dark background, - in it, darkness is neither uniform (): the flame of the most advanced devotion to the holy will of his father and besting submission to her - the flame of Divine Love , all illuminating and all warming, the flame of the God-human consciousness, in the very humiliation of the considered, power, his celebration over the surrounding darkness, its unity with the impregnable father living in the world (). On a dark background of the night with fiery words, the words of the wondrous song, the kingdom of darkness is shocked by powerful verbs of light and life, teetes with fire of inspirational revelation to sporrify him and erect the new gracious kingdom of light into his place. Among the night lights up the delivery of the day, the dawn of a great day, which after the apostle wrote: "The night of the workflow, and the day approach. I will postpone the taste of business dark and inhouse in light weapon "() ...

Bye ... And the verb Jesus: now they glorify the Son of Human, and glorifying him. She glanced about him, and God glorify him in himself, and Abiye glorify him ...

In order to avoid misunderstandings, we note here that the word student when the apostles have been involved in the apostles. With prop. letters, and when believers (as far as this distinction is possible), - with string. In the title: For a train. Conversation, as in them. owns. and decree. on ch. Item. Op., C prescription. The letters were printed, by kr. m., the last word.

Completely opposite allows prof. Sollertinsky, armed against the thoughts on the incompatibility of the Savior's mood, reflected in a farewell conversation, with the state of his spirit during the Ghefseiman prayer and finding it possible at the same time to admit that in the first case, i.e. In a farewell conversation, the Lord "took position, clean, can be said, harsh-business" (p. 114). Is it possible to offer a more unfair characteristic for a farewell conversation? .. And offered it, it is difficult, it seems to mention the arguments of rationalistic ...

In a farewell conversation, it is remarkably especially the fact that the Lord often repeats in it before the students many sayings expressed them before in the terrible and accusatory speeches to Jews. The circumstance is, apparently, can give a direct reason to assume that the late editor of the Gospel of John was thus a farewell conversation from individual sayings of the Lord, more or less frequently repeated them, connected these sayings to one continuous speech, timed to this speech to a certain time and defined circumstances. But the possibility of such an assumption is eliminated by the sentence of the conversation of the Lord, with the need to make a completely opposite. In this presentation, his saying previously found in the conversations were put into such a close, substantial connection with all the flow of speech, which recognize the random nature of their findings in this speech, i.e. To assume that in reality, they were not said at this time, but then it was inserted only for some random association, - there is no possibility. Who will suspect, for example, the authenticity of the words of the Lord at the beginning of his farewell conversation: cHAIR ... Candle me, and the Yokes of the Rh, Judas, Yako, Az Az, you can not attend: and you verbol now (13:33)? These words were previously told by Jews (7:34; 8:21), but then one thing that the Lord points out for this circumstance, removes with them any suspicion of lightningness and deprives every reason, it apparently the possible assumption that is Only one of the fragments from which the Savior's conversation in the late Time was drawn up. Needless to speak - on the other hand, - as appropriate, how these words are needed in this case, after that the Human Son, who, as it were, he opened the time of suffering and death with his own in separation with their children, and fore The subsistence of his new commandment about love? .. Or here, for example, the Lord says to the disciples: i knew anything– and my father knew fast (14: 7), i.e. Again repeats the previously said by Jews (8:19). But can you doubt although for a minute in the authenticity of these words and in the actual affiliation of them to a farewell conversation, when these words directly serve as the foundation for the entire subsequent conversation with Philipp? .. not in the most natural and the most natural and compliance with all previous and subsequent consequences. The words of the Lord, in response to the question of the AP. Philip, and with the very question of the last and these words are: do not believers, if, Yako Aza in the father and father in me? .. Can it be omitted from speech without disturbing it? .. But these words were also previously told by the Lord Jews (10:38). Not at all important objection to the authenticity of a farewell conversation Strauss. "According to the synoptic narrations, he writes: Jesus immediately after the end of the evening came to the mountain of Eleon, while John gives (Lasst) to him from the spot only after a long series of failed speeches (14-17)." (Led. Y A. Ebrard'a In his book: Wissenschaftliche Kritik Der Evangelischen Gaschichte. Ein Compendium Der Gessammten Evangelienkritik Mit Berucksichtigung der Neuesten Eracheinungen. 3-TE AUFL. Francf. Am M. 1868. TT. 1-2. S. 650). But not to mention that the exit from the town of John is marked already at the end of the XIV GL. (Article 31), so in the hill not "a long row of speeches", but only a part of them - it is also necessary to take into account that speech uttered on the evening was naturally and attributed to her, as part of it, and not celebrate These speeches separately. If the weather forecasters do not mention the speeches of the XV-XVII, they have been tested on the exit from the hill, then on the other hand, they also do not deny the possibilities, because they do not speak anywhere that the Lord with the students went to the Mount of Eleon silence ...

S. Iohannes Chrisostomus. Apud Migne, Patrologiae Cursus Completus, Series Graca, T. LIX. (Also in Russian translation: St. John's Holy Father, Archbishop of Constantinople, Zlatoust, Conversations on the gospel of the Holy Apostle and Evangelist John the Theologian, translated from Greek at the St. Petersburg Theological Academy. Part II. Spb. 1855.) S. Cyrillus alexandrinus. Apud Migne, Patrologiae Cursus Completus, Series Graca, T. Lxxiv. S. Aurelius Augustinus., Hipponensis Episcopus. Operura Tomus Quartus, Complectens Exegetica in Novum Testamentum. Editio. Monachorum Ordinis s. Benedicti E CongregationE. Mauri MDCCXCVII (1797). Moreover, we used the works: Bl. Feofilakt (Blagovetand or Interpretation of Blessed Feofilakt, Archbishop Bulgarian, on the Holy Gospel, part of the fourth. Gospel from John. Kazan. 1870). Eviefmy Zigabena (An intelligent Gospel from John, composed of ancient patristic interpretation. Translation from Greek. Kiev. 1887). Origenis Adamanti. (Migne, Patrologiae Cursus Completus, Series Graca, T. XIV). Catena Patrum GraaCorum in Sanctum Iohannem Ex Antiquissimo Graco Codice MS. ED. A. Balthasaro Corderio., Professore. Antverpiae MDCXXX (1630). Catenae. Gracorum Patrum in Novum Testamentum. Edidit. I. A. Cramer. TT. I u II. Oxonii MDCCCXLIV (1844), א - Codex Sinaiticus Petropolitamis Saeculi IV Medii. (We have only. A 1) A - COD. Alexandrinus Musei Britanici Saeculi V Ejusque Fere EXeuntis. B - COD. Vaticanus,, Saeculi IV. C - COD. Ephremi Syri, Rescriptus Parisiensis, Saeculi V Fere Medii. C 2 - SAECULI VI MEDII, C 3 - SAECULI IX. D - COD. Bedae Carthabrigiensis, Graecus et Latinus, Stichometrice Scriptus, Saeculi Fere Vi Medii. E - COD. Basileensis, Saeculi Videtur Viii Medii. F - COD. Boreeli, Nunc Rheno-Trajectinus, Saeculi IX. F a - Cod. Coislinianus Parisiensis, Saeculi Videtur Ineuntis VII. G - COD. Andr. Seidelii, Nun Harlejanus, 5684 Musei Britanici, Saeculi Est IX VEL X. H - COD. Andr. Seidelii, Nunc Hamburgensis Biblioticae Publicae. Ejusdem Cum Cod. G ATATIS ET RATIONIS EST. I - COD. Palimpsestus Petropolitanus, Saeculi V. i b -cod. Musei Britanici, Num. 17,186, SAECULI CERTE V. K - COD. Cyprius Parisiensis, Num. 63, Saeculi IX. L - COD. Parisiensis, Num. 62, Saeculi VIII. M - COD. Parisiensis, Num. 48, Post Medium Saeculi VIII (MN. Tischendorf ҆a.). N - Sunt Evangeliorum Fragmenta in Membranis Purpureis, Argento Aurque Scripta. Saeculi VI Videtur. O - Fragmenta Mosquensia, Saeculi IX. P - COD. Guelferbytanus Palimpsestus, Saeculi Vi. Q - COD. Guelferbytanus Palimpsestus, Saeculi V. S - COD. Vaticanus, Num. 354, Scriptus Anno 949. T - COD. Borgianus 1, Collegii Romani Pro Propaganda Fide. Fragmenta. ED. 1789. U - COD. Olim Nanianus, Nunc Venetus Marcianus. Evangelia Quatuor Integra, Saec. IX EXEUNTS VEL X. X - COD. Bibliothicae Monacensis Universitatis Saeculi IX EXEUNTIS VEL X. U - (Y) Fragmenta Evang. SEC. IOH. (XVI, 3-XIX, 43), Inter Libros Bibliothicae Principalis Barberinae Numero 255 Notata. Videtur Viii Saeculi. G - COD. Quatuor Evangeliorum. Subscriptus EST, Si Recetatatio Indictionum Facta Est, Annus Christi 844. Δ - COD. SanGallensis, Cum Versione Latina Interlineari. Edidit Rettig Anno 1836. λ - COD. Oxoniensis, A Nobis ( Tischend..) Anno 1853 ex ORIENTE Detectus, Noni Potius, Quam Octavi Saeculi. Π - COD. Evangeliorum, Fere Integer, Saeculi IX. Antiquae Versiones: Italae (Factae in Africa Saeculo Secundo). Sokr. - IT. Vulgatae - (vulg.). AEPHIOPICA - (AEPH.). Armenica - (Arm.) Syriaca - (syr.).

"The first and more commemorated here, writes the prevail. Innocent: hearing, touches the Spirit, superior to mind Love Christ, which applies to the fact that apparently the volume of the sky and land, time and eternity "... the last days of the earthly life of our Lord Jesus Christ, p. 273.

From service B. Great Saturday (Pochihira at the "Lord Arzhas"). Like the outlined reason Origen: "If (Note): bey -must be considered, not as aimlessly abandoned by the evangelist, it must say that (it is done) symbolic senseThe sensual night was a way for the night in the soul of Judah, about what Pavel's night says: the sons of the Son of Nosti, below TDM ... we, the sony of the bottom, and sober "... Cramer, CATENAE, S. 343.

Getting Started with the farewell conversation of the Lord with students, we briefly need to solve a pre-several private issues. The first of these questions is: what to take for the beginning of it? .. under the name of a farewell conversation, how easy it can be seen from the very name of it, the nearest way should do that conversation, which was carried out by the Lord directly before separation with students and about this latter . From here it is clear that everything that the Lord spoke in the last evening, when the feet of the feet of students, when establishing the sacrament of the Eucharist and even about the betrayal of Judas, - all this should not be understood under the name of a farewell conversation, no matter how closely it seems to be : For all these conversations and speeches there was a special reason, and all of them, although they were said shortly before separation, however, they didn't have a direct relationship to her and not about her. We understand the farewell conversation, as something one, the whole, is the whole in the diversity of speech items, in the most sometimes incomprehensible from the first time, but visible with a more diligent study of the connection of individual parts. Such a speech begins with 31 tbsp. XIII ch. Ev. John, according to: "When he (Judah) came out, Jesus said: now the Son of Man has become famous for ... ... so approximately starting a farewell conversation and John Zlatoust. At least in the interpretation of the XIV, 18 he says: "How at the beginning of speech, said (Christ): cadza (), "So here says: I will not leave you sipes" ... Migne Patrol. Curs. COMPL. Ser. gr., t. LІX, SL. 405. R. II. p. 521. - In this, not so important, however, we disperse - indirectly - with everyone who involves the establishment of the sacrament of the Eucharist somewhere after the 31st Art. XIII ch., How, eg, Olshausen-Ebrard.: Das EV. d. IOH. S. 348 (we are quoted by publication of 1861 edited Ebrard'dom, and in the early publication owned by one Olshausen'u: Bibl. COMM. 1838. SS. 409-410, an opinion is expressed about establishing the sacrament even after 38 tbsp. XIII ch.) And Lucke: COMM. UB. d. EV. d. IOH. S. 486, related to this setting between STT. 33 and 34th XIII ch. - Also Haneberg.: EV. Nach IOH. S. 196, Lange.: Theol.-Homil. Bibelwerk S. 39 and Maier: COMM. UB. d. EV. d. IOH. S. 297-298. The farewell conversation of the XVI-Yu glavion ends John. The second question is directly adjacent to the first and concerns the time of establishing the sacrament of the Eucharist on EB. John, more precisely: at what period in the narrative of the evangelist about the last end of the evening should insert the synoptic story about the establishment of the Lord of the sacrament of the body and his blood. Shuffling that all related to this event does not apply to a farewell conversation in a strict, own sense, and starting this conversation with 31 Art. XIII CH. - We are EO IPSO to deny the establishment of the sacrament of the Eucharist after of this verse. In this issue, it remains for us to prove this of your opinion, - we hope to prove it in the very following the farewell conversation of the Lord, when it turns out the close relationship between all the subsequent poems of the XIII ch. With verse of the 31st, for the main basis for scientists to indicate the establishment of the Eucharist somewhere in the interval between the STT. After st. The 31st is the assumption that between some individuals from these STT. No connection is observed, a break is noticeable, which indicates that the synoptic story should be inserted into the establishment of the sacrament of the Eucharist. So Olshausen-Ebrard. Directly sees confirmation of his opinion that the establishment of the sacrament falls between Art. 32 and 33, that - "Here is a break (EUGE) here, and the verse 33rd with 32 minutes are not connected, - it begins with the new appeal τεκνία and with a new thought" (DAS EV. D. ІOH. S. 348). Like this I. Lucke.between STT 33 and 34th does not recognize substantial bond and sees only the "shadow of a continuous whole" (COMM. Ub. D. EV. D. IOH. S. 485). To refute these opinions, it is necessary, therefore, to establish precisely and to understand the connection between the individual verses of the end of the head of the XIIIM, or at least - to prove that "Speech with 31 Art. 36 forms how Godet. (COMM. Zu d. EV. IOH. S. 508), so closely related to the whole that insert such an important circumstance here (the establishment of the Eucharist) is impossible. " The conversation of the Lord with Peter nothing to do with the establishment of the Eucharist, obviously, does not and - "insert it, as the same Exeget says (Іbіd), such a significant, solemn effect cannot be. Contrary to Olshausen'uwho expressed the opinion that this action was committed before the appeal of the Lord: "Yes, your heart is not embarrassed" (after XIII, 38, and before XIV, 1, see above), it is impossible to allow this kind of appeal to be considered a worthy conclusion for the Great Miasticity . Opinion Kern (See Godet.: COMM. zu d. EV. IOH. S. 507 I. Meyer.: Krit.-exeg. Handb. UB. d. EV. d. IOH. S. 430), referring to the beginning of ch. Xv, to the speech about the vine of the true, incorrectly in mind Art. 31 ch. XIV, which contains the invitation of the Lord to the students - get up and go out of the town. A detailed decision of the issue in the sense of positive in our task is not included, as well as the refutation of multi-solid opinions relating to the establishment of the sacrament in the intervals between different verses before 31st Art. (Collected W. Godet. ib_d., Meyer. ib_d., Ke_l: COMM. UB. d. EV. d. IOH. S. 450). It is best to accept that it was established between STT. 30 and 31 (XIII) - after the release of Judah and before the start of the farewell conversation of the Lord. This is supposed to archim. Michael (Ave. De. Jesus Christ with students, p. 198). Then it is also eliminated by the permissible possibility that Judas participated in the sacrament - and at the same time words: now glorify the Son of Human- It makes sense especially deep, especially significant. Opinion Godet. (ib_d.) That this is unseedy with the expression: Abiye Izyda (Judah), - seems to be incomprehensible and strange: what is uncompressive here? It also deserves attention Godet. (ib_d. S. 508), relevant to the establishment of the Eucharist to the significant words of the 1st Art. XIII ch. Gospel John ...

(John 13 ch. 31-38 and chapters 14th, 15th and 16th; Matthew 26: 30-35; Mark 14: 26-31 and Luke 22: 31-38)

This wonderful and comfortable conversation of the Lord with students is given completely only by one fourth Evangelist of St. John, a small passage from it leads sv. Luka, and the first two evangelists speak only about the prediction of the Lord of the renunciation of Peter and about the meeting with students on Sunday in Galilee. All this speech is extremely extensive and takes several chapters. Together with the following it is so called. "The High Priest Prayer" of the Lord she is all read in our year in the evening of the Great Thursday in the evening as the first gospel of the Holy Passion.

In St. John began this his conversation, Jesus Christ, immediately for the care of Judas in words: "Now the Son of Human, and God glorious about him ..." It must be assumed, however, that this conversation begun by the Lord these words not only after the care of Judah, but also After establishing the Lord the sacrament of communion, about which John silent as only the replenishment of the first three evangelists. Having taught the pupils of the body and the blood of their own and seeing the secret of redemption as it were, because if he was already sacrificed and was committed to the victory over all hostile forces, the Lord exclaimed these victory words: "Now the Son of Human ... "" Now ", i.e. This mysterious and terrible night came the glorification of the Son of the Human, which at the same time there is also the glorification of the god of the Father, who favorabled to give the Son of his only beef sacrificing for the salvation of people, and this earthly glorification of his son is the beginning of his future heavenly glorification, as the winner of death and hell. Wanting to withdraw the students from the oppressed mood of the Spirit in which they were influenced by the thought of betraying one of them, the Lord draws their thought to their divine glory, which will open in his upcoming suffering and in the resurrection and ascension to heaven. "Soon glorify", i.e. For a short time, its humiliance will continue, and soon its visible glorification will begin. "The Chianc, there is still little Esm" - "kids" or "Baby" is an extremely unclear appeal of the Lord to students anywhere else is no longer found in the Gospel: it resulted out of the deep feeling of the upcoming separation with such heavy and tempted for their faith circumstances. As I spoke before the Jews, so now and you say that I exhaust from you by which you can't go now for me. Leaving you in the world to continue my case, I "the commandment new I give you, but love each other, I love you too much ..." From love for people, I guess my life for them and you must imitate me in this. The commandment of love for the near Dana was also in the law of Moiseyev, but Christ gave this commandment a new character, the unknown before - about love even to the enemies to the sacrifice in the name of Christ. Such a clean, disinterested and selfless love is a sign of true Christianity. St. Peter asks then full of fear and sadness question: "Lord, Kamo is idea?" The Lord confirms to him that now he cannot go behind him, but immediately prevents him that in the future he will follow him the same path of martyrdom. Next should be predaged by Peter three-year renunciation, as all four evangelists are talking about. Warning Peter from arrogance, when he began to assure his soul to put him for the Lord, the Lord in St. Luke, told him: "Simone, Simon, Se Satan asks you, so that they sowed, Jaco wheat ...".

It is characteristic that the Lord calls him here not by Peter, and Simon, because Petr renounced from the Lord showed that he had already ceased to be "stone." Under this "sowing", there is a temptation from Satan, who was really undergoing the apostles in the clock of the suffering of their Divine Teacher, when the faith of them was ready to shake them. This request of Satan reminds of the request of it relative to Job of the Multi-Thaw, whom the Lord painted to subjected to such a hard temptation. His omnipotent prayer, the Lord defended his students, and in particular Peter, from the perfect fall; Petra painted temporarily to fall, the stronger and harder he was after and approved the one of his meetings. "I prayed for you" - although the danger from Satan threatened to everyone, but the Lord prayed especially about Peter, because he, as more tortheree and decisive, threatened and the greatest danger. "You have no time to approve your brachia" - this indicates that Peter, repenting after his renunciation from Christ, will appear for all the sample of true repentance and an example of hardness. On this Peter, all of the four evangelists begin to assure the Lord in his unshakable loyalty to him, in willingness to go behind him and in the dungeon, and death. How perhaps, however, was the renunciation of Peter, if the Lord prayed for him and does not care about the faith? But Vera in Peter did not attend: he renounced in a fit of a unwell fear and immediately as we see, I betrayed deep repentance. In all four Evangelists, Christ predicts Peter that he will renounce him in the upcoming night three times, before the cock is missing, and according to the brand, before the rooster is paying twice. This big accuracy of St. The brand is explained, of course, the fact that he wrote his gospel under the leadership of the AP itself. Peter. The first singing of the roosters is about midnight, the second - before morning; Next, the meaning of this is the one that before the onset of the morning Peter will renounce the teacher and Lord three times. Apparently, the renunciation of Peter the Lord is prejected to twice: for the first time on the evening, what is told by St. Luke and St. John, and the second time - already at the exit from the evening, on the way to Gethsemane, as reported by St. Matthew and St. Mark. To predict about the renunciation of Peter, in St. Luke, the Lord joined the prediction of what the need and the struggle would continue his disciples. "Ever the ambassadors are you without a vagina, and without fur, and without boots, the food is cheaper than the fast? ..." - as before the apostles did not need to take care of anything, for they had to have food everywhere and everything they needed and preached During the lifestyle of the Lord on Judea and Samaria, other times are coming, when there are anger of people against their teacher and will spread to them. All the further speech of the Lord about taking the vagina and fur and buy a knife (or a sword), of course, you need to understand not in literal sense, and in symbolic. The Lord simply warns them that he comes an extremely difficult period of life for them, and they should prepare him themselves that they are waiting for hunger, and thirst, and disasters, enmity by people; If the teacher himself himself will be in the eyes of these people, it is concluded for the villains, then what can they expect good? The apostles, in naught, understood everything that was said to the Lord literally, and they say: "CE is two". Seeing that they do not understand him, the Lord stopped this conversation with the words: "pretty there is".

"Yes, your heart is not embarrassed" - the thought of the soon of the referee from them should not embarrass students, because this reference is only a means to bring them in constant, already eternal communication with him: the Lord promises them when it comes to the time, take them To yourself in the eternal abode of the father of his heavenly. Revered still still false ideas about the earth's kingdom of the Messiah, the disciples do not understand these words of the Lord, and therefore Foma says: "Lord, not Vechi, Kamo is idea ..." In the answer, the Lord explains that he is the same way that he himself They should go to his father to march in the waiting for their eternal abode. "Niktegro will get to the father, Tokmo me" - since Christ is a Redeemer and only faith in the redemption of humanity committed by him possible. "In addition, I knew my fast, and my father knew fast," because in Christ - the full revelation of God, as he used to spoke to Jews: "Az and Father Single Esma" (John 10:30). And the disciples of the Lord, knowing Christ, should know and the Father. True, they did not know Christ poorly, but gradually approaching this knowledge, which Lord gave them especially at the mystery of the evening through the skill, the gentle of the body and blood of him and through their instruments. Sway in character with the Foma and the same as that distinguished by rationality, Philip said then to the Lord: "Show us the Father, and brings us," reasoning, of course, under this sensual vision, which was honored, for example, the prophets. The Lord expresses the regret of the incomprehensibility of Philip and inspires him the unnecessaries of his request, because in him - through the affairs of him, through the teachings of him, through the very Gods person, they had to know the father for a long time. Continuing to continue to console students, the Lord promises them to put them on the power of the wonderfulness, fulfilling all that they will ask him in prayer from him: Prayer in the name of the Lord Redeemer will work wonders. Provided that students, loving the Lord, will abide by his commandments, the Lord promises to send them a comforter who will be in the eyelids, the Spirit of Truth, which, however will replace the name of Christ and thanks to which they will have a constant mysterious communication with Christ. "Peace" as a totality of unbelievers in the Lord and hostile to him, in everything alien and the opposite spirit-comforter, can not accept him, and with the apostles he was due to communicating them with the Lord during his earthly life, and in them will be to stay in them With them forever, when it comes to them on the day of Pentecost. "Syrah will not leave you: I will bring to you," and visible after the resurrection and mysterious through spiritual communication in the sacrament of communion, through the spirit of the Holy Spirit. "And you will live" in unity with me, as a source of life eternal, while the world, dead spiritually, will not see the Lord. "On that day", i.e. On the day of Pentecost, "Uzazumenet, Yako Az in my father, and you in me, and Az in you," you will understand the essence of spiritual communication with God in Christ. The condition of this God-closeness is love for the Lord and the observance of the commandments of him. Judas, not a Czariotsky, called Left or Faddeem, who apparently did not part with the beloved thought of Jews about the sensual kingdom of the Messiah, who realized the words of the Lord in the literal sense that he would appear in a sensitly bodily form who loving him and observing his commandments, expressed his bewilderment why The Lord wants to appear only by him, and not the whole world, as the founder of the glorious world kingdom of the Messiah. The Lord explains that he speaks of his mysterious spiritual phenomenon to his followers, repeating the former idea of \u200b\u200bthe need for this to love him and fulfill his commandments. The world, who does not loving him and not performing his commandments, is unable to such spiritual communication with the Lord. The commandments of Christ are the essence along with the commandment of the Father. All this students can now be unclear, but when the comforter comes, the Holy Spirit, the Eaggent post the Father in the name of Christ, he will instruct the apostles - he will teach them everything and remind them all that their Christ taught: he will reveal them the mystery of the life of spiritual life in Christ.

Obtaining an Easter evening, the head of the family spoke to those present: "Peace to you", and then the evening came to the singing of Psalms. The Lord, intending to leave the Easter Gornitsa and meaning that he soon moves away from his disciples, following the custom, also teaches the world, but the highest world, compared to what kind of peace gives, in evil lying: "My world I give you" - This is a world that perfectly balances all the forces of the human spirit makes a complete harmony in the inner mood of a person, soothes any confusion and indignation, this is the world that angels sang in Christmas night. Therefore, the apostles and should not be embarrassed or disappeared.

The evening ended. Time has come to leave the Zion Hill, where it happened. Outside there was darkness of unknown, the fear of separation from Christ and helplessness in a hostile world. Therefore, Christ again consults the students promise to come to them and says that they should be glad that he goes to his father, "Yako, my father is there is a barray" - more, of course, as a root cause (son, born from his father, borrow his own Genesis), more, like God, compared with Christ - Bogochlovek. Everything should happen, according to the written, as the Lord warned the students before: through the execution of the predetermined disciple the words of Christ's words will be convicted. "Common a little verb with you" - it remained only a few hours before the moment when Judas with warriors had to take the Lord. The Lord spiritual glance sees the approach to himself the enemy of his "Prince of this world" - Satan in the face of Judah with spirrea and in the Garden of the Garden, when the Divor attacked the Lord, schoing him with fear of torment and death hour - the last attempt to reject the Lord from the merry Rat for the salvation of mankind. The Lord speaks at the same time that the devil in it is "not to hear the nice", i.e., according to the sinlessness of Christ, can not find anything in it, what could he be dominated. This is the proof of the full moral freedom of the Lord, with which one, the only one for his love, gives his life for the salvation of the world, in pursuance of the will of the Father. "Stay, we go from here," let's go to meet the approaching enemy, the prince of this world in the face of Judah-traitor.

Many interpreters tend to the fact that after these words should read the words of ev. Matthew, coinciding with the same words Mark: "And chasing, delight to Mount Eleonsk", i.e. The Lord with students were sanging on the Jewish custom of the Psalms of the second part of the "Alliluyi" - 115-118 and went towards the Eleon Mountain, and the further conversation continued on the go. However, the Bishop of Feofan The replacement believes that the conversation continued in the Hubber, and the hill was abandoned only at the end of the entire conversation and the high priestly prayer of Christ. For the first assumption, against the thought of EP. Fefan, says, apparently, the fact that the Lord continues to talk about herself as a grape vine. On the way to the Eleon Mountain and on the slopes, it was just a lot of vineyards, looking at the Lord and used this visual and live image.

At the end of the Easter meal, performed by the Savior, together with the disciples, an episode occurred, in different ways described by four evangelists. In response to the flame expressing the apostle by Peter readiness to follow Christ even before the death of the Lord predicts his soon renunciation: "Do you put your soul for me?" - asked the teacher. "True, really telling you: does not pay a rooster, how to renounce me three times." . 13. 38. See also: Matt. 26. 34. MK. 14. 30. Lux. 22. 34).
Apparently, Peter and the rest of the apostles were not easy to understand what Jesus said. But the Savior Spirit turned the tragedy of the coming night, marked with the betrayal of Peter.
After the meal, Jesus with his students headed to the mountain of Eleon, or, in Russian, the oil hill, located in the suburb of Jerusalem, for the Kedron flow. The name of the mountain is explained by the fact that oil trees have grown on its slopes - olives, which remained there, and the age of some of them exceeds two thousand years. During the life of the Savior, the foot of the mountain had a large oil-shaped garden, nameable by Hepseiman. In his silence, the Lord loved to rest along with his students when I was in Jerusalem. I did not exception and passionate week. On Thursday evening, after the completion of Easter meals, the Savior again went to Mount Eleonskaya.
Unlike other evangelists, John theologian not only tells about the events of the Thursday of the Holy Week, but also tells in detail about the farewell conversation of the Savior with students. This conversation began in the Zion Gornice, where a secret evening took place, and ended on the shore of the Kedron Flood.
"Now the Son of Man was famous, and God became famous in it," the Lord began his last teaching of students from these words (John 13. 31). What is the glory of God and why does the Savior tie his sufferings with the phenomenon of God's glory? What is the basis of these suffering? Why does God take the image of man, connecting with the suffering of the world, and himself becomes a victim of evil? Why does God favorably accept the humiliation and the suffering of human? The answer to all these questions will be one: they are driven by the power of love for human genus, and therefore the phenomenon of God of Glory is a sign of love of the Creator to creation.
Therefore, heaving the arrival of his glory arrival, the Lord passes to the topic of love. Turning to the disciples, he says: "The commandment will give you a new one, do you love each other; as I loved you, so you love each other. According to that, all that you are my disciples, if you have love between sobody" . 13. 34-35).
In the literal sense, this is not a new commandment, and the followers of Jesus about this was known. For, in the Old Testament, the Lord said: "Love your neighbor, like yourself" (Lion. 19. 18).
But the Savior calls this commandment is new because he believes its cornerstone for the basis of the entire system of moral and spiritual laws, according to which humanity should live. Mutual love is the most important and feature, designed to distinguish a Christian from another person. However, everyone knows how much it is not easy to love the love to which the Lord calls us. It is difficult for us to love even to the closest, native people, not to mention distant and strangers. When everything is fine and there are no problems, love a loved one is not difficult. But it is necessary to start a series of failures, diseases and tests, as our love turns out to be shaken, or even destroyed by these external circumstances of life. In order to love truly, you need to have a huge inner force. Where do you draw it? Helping students to find an answer to this question, the Savior says: "Yes, your heart is not embarrassed; believe in God, and believe in me" (John 14. 1).
So the Lord matches the moral demand of love to neighbor with faith in God.
Often, the people of this connection between morality and faith do not see and do not comprehend. They believe that morality may exist independently of religion, and they always have a rash argument, according to which it is not necessary to believe in to be a good person. And when the church insists on the existence of an organic connection between faith in God and morality, then such a sermon is often rejected from the threshold. And there is a explanation, for in words about natural morality capable of do without religion, there is a share of truth. The moral beginning, invested by God to us in the soul, there is a part of our creature, something originally inherent in human race. In fact, no matter how a person is convinced that sometimes the murder is inevitable and morally justified, still the impassive life of a similar one will almost always be remorse.
Man has eyesight, hearing, smell, touch, taste. And in the same way, in nature, he is able to distinguish good from evil, that is, it has congenital morality, which seems to seem independent of his faith or disbelief. But as a "simple P Pafesser" of our physical feelings, one day can partially or completely lose the sharpness of perception, just as it can be stuck and degraded the congenital moral sense of man. Moreover, this happens much easier and more accurate than the weakening of physical feeling. It is worth a person to convince himself once, the other and the third is that he comes correctly, despite the fact that the voice of the conscience says to him the opposite, and the moral feeling will gradually begin to go to no. But faith is just the protective mechanism that allows a person in all circumstances to preserve the sharpness of moral feelings.
So, faith has an indispensable condition for the preservation of both moral feelings and the ability to love another person. And because if love disappears from our life, if we find out unable to stretch your hand to another person or reveal your heart to him, then this means that faith leaves us. The Lord on the eve of his sufferings helps the apostles, and through them, and we, so many, that happiness to love another person is fully becoming possible when we believe in God and God we take in our heart.

So, faith in God ensures the viability of moral feelings. If you look at the history of the human race, it turns out that in the series of past generations, people are eligious constitute an absolute minority. The rest believe. There are a large number of different religions in the world.
The question of true beliefs worries many: and those who only touches the religion, and those who already live according to the laws of faith. Do we have Christians, the reason to insist on the fact that our faith is true and saving? Yes, and it is contained in a farewell conversation of the Savior with students, during which Christ said: "I am a way and truth and life; no one comes to the father as soon as through me" (John 14. 6).
These words contain a response to the question of true faith. If Christ is a way, truth and life, if no one can come to the Father otherwise, as soon as through the Son, then, therefore, he is a preparing the true path to God. And therefore, the answer of a believer Christian to the question of other religions should be as follows. We do not know and cannot say, lead other religions of a person to God or not, because it is hidden from us and God himself will be judged. But we know exactly what the Lord Jesus Christ is the way, truth and life, and he gives people the opportunity to enter into communicating with the father of heaven. But why do we come to the kingdom of God with Jesus Christ? The answer is contained in the farewell conversation of the Savior with students:
"If you knew me, I would know my father. And henceforth know him and saw him. Philipp told him: Lord! Show us your father, and pretty for us. Jesus told him: So much time I am with you, and you are not Do you know me, Philip? I saw me saw my father; How do you say: show us your father? Don't you believe that I'm in my father and my father in me? Words that I say to you, I'm not talking about myself; Father who is in me He creates the case. Believe me that I'm in my father and my father in me; and if not so, then believe me according to the affairs of "(John 14. 7-11).
Amazing revelation! The Lord is so definitely indicating that he and father - one thing that the Son has the same nature as the father. But the Father is God. So, the Son of God and the Son of the Human, the Lord Jesus Christ is one of the divine nature with his father, that is, he is unique to his father. The Apostle Paul in the message to the Colossians, touching the topics of the son of the Father and Son, testifies, speaking of the Savior that "all the fullness of the body of the Divine" (count. 2. 9) lives in it. And since Christ is God, then faith in him and communicating with him the essence of a genuine faith and a true God-edition. The path that Savior Indicates is the way to God.
What does the true faith mean in practice and what does it differ from faith in uni-in-law? In the Gospel of John, the Gosennia is given to the Lord of the true faith and its saving fruits for a person: "And if you ask my father in my name, I will do it, my father will be glorified. If you ask for my name, I will do it" (in. 14. 13-14).
True faith destroys the barrier between God and man. Entering into communication with Jesus Christ, we communicate with the Almighty God, the Creator of the Universe. And in response to our prayers and petitions, he applies to us what we need.
"Everything is possible a believer," says the Lord elsewhere (MK. 9. 23).
For the true faith blesses a person with the complete communication with God. The case of the Savior is alive, and it is a member of mankind. After all, the mediastinum between the sky and the earth destroyed by the sacrificial feat of the Savior, no longer exists. Of course, combining with His divine nature with humanity, the Lord remains Godhead forever. And his birthday is the inexhaustive reality of our being. The coming of Christ began the era, marked with the close relationship and the interaction of God with a man. But after the Savior physically left the local world, he did not choose without divine grace, and the new era was argued with the arrival of the Lord in the flesh. But then how is the connection of the sky and land, God and man after the reference of Christ?
"And I am a smart father, and give you another comforter, and there will be forever, the Spirit of Truth, whom the world can not accept, because he does not see him and does not know him; and you know him, for he is with you and in you It will be, "the Lord sunts (John 14. 16-17).
But what is the spirit of truth? What is he and what is his attitude towards God Father and to Jesus Christ? In a farewell conversation with students, the Lord seems to answer these questions:
"When the comforter will take, whom I will send you from my father, the Spirit of Truth, which comes from his father, he will testify to me" (John 15. 26).
So, the spirit of truth, promised by the Savior, is not only his spirit, but also the spirit of the Father. Moreover: the Holy Spirit comes only from the Father. So he possesses the same nature as the father. Consequently, the Spirit is God. And the Spirit sent by the Son into the world from the Father, there is a Divine spirit. The divine spirit emanating from the Father and will testify about the Son.
"The comforter, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of everything I told you," says the Lord (John 14. 26).
This means that the evidence of the Spirit of Son will be expressed in learning. The Holy Spirit will instruct people that God preached the Son. The Holy Spirit managed to the apostles and evangelists, inspired them to work on gospel texts. Information about Jesus Christ, obtained through evangelists, we believe that they are infallible and unmistakable, for they are guardless.
"The Holy Spirit through the Word of God acts in the hearts," says Saint Tikhon Zadonsky. The Holy Spirit teaches and instructs us with the Word of God, but it acts not only through the Holy Scripture. He reminds us of the Savior of the world and in a different way, constantly and diverse. This happens in the church - in the community of faith, where the Holy Spirit acts in the sacraments, actually introducing believers in the complicity to everything that Christ made Christ for the sake of our salvation.
So through the Holy Eucharist by the power of the Holy Spirit, we are becoming concerned about life, suffering, death, resurrection, ascension, "in the heavens of the Savior of the Second and Scary Paka, as they say about it in the prayer of John Zlatoust, read during the commission of the Eucharist.
The Holy Spirit teach us and reminds us (in. 14. 26), but not mentally, not at the level of consciousness and memory, but mysteriously introducing us to a timeless reality. In the sacrament of the Holy Eucharist, we are mystically and spiritually overcoming space and touches this reality, becoming the contemplates of the Kingdom of God. That is why the Divine Liturgy, the worship of the Holy Eucharist, begins by the exclamation of the priest: "Blessed the kingdom of the Father, and the Son, and the Holy Spirit ..." In this action of the Holy Spirit, the truth opens - not only with the rational side, through the hearing of the Words of God, but experienced , through a connection with Christ in the sacrament of communion, through contact with the reality of God's kingdom.
That was why the Lord suited his disciples in a farewell conversation: "When he, the spirit of truth, will lead you to every truth: for it will not speak from himself, but will say that he hears, and the future will hear you" (John 16 . 13).

So, in a farewell conversation of the Savior with students, it contains the New Testament Teaching about the God-Trinity, one on the merits and the Trinity in the persons.
Here the Savior explains that the Holy Spirit comes from the Father and, therefore, has the same divine nature. It was the Holy Spirit that was to instruct students in truth. Moreover, the Lord notes, the action of the truth in the Holy Spirit will be in the bitterness even more fruitful than the preaching that Jesus had forced to make it readily and the ability to perceive her: "I still have a lot to tell you; but now you can not accommodate" (in. 16 . 12).
For the Savior's words addressed to them, the disciples are perceived yet with a share of doubt, with oscillations, with insufficient faith. However, the Holy Spirit will teach a person to the truth in such a way that it will be absorbed not only rationally, by virtue of her breathtaking and persuasiveness, but also the action of the Holy Spirit on the very nature of Human.
In a farewell conversation with students, the Lord not only updates the understanding of the Old Testament Commander of Love to Middle, emphasizing its primacy and a special place among other moral laws, but also gives a new sound and the meaning of another important Old Testament commandment: about love for God. Ancient knew the commandment: "Love Lord, your God" (De. 6. 5).
Turning to the disciples, the Lord is so expressing the meaning of love for God: "Who has the commandments of mine and keep them, he loves me; and who loves me, he will be my father, and I will believe it and fall himself. ... who loves me, He keeps the word mine; And my father loved him, and we will come to him and the abode of him will create. Unlocking me does not keep my words; the word you hear do not have mine, but sent me my father "(John 14. 21, 23-24).
So the commandment about the love of a person to God ceases to be an abstraction and an abstract concept, filling a concrete and saving meaning for a person.
In fact, is it possible to love what you do not see and not even able to imagine and that in addition is superior to the measure of human understanding? How can I experience emotional attachment to the root cause of the world? After all, the existence of God is incommensurable with the Genesis of Human. In a farewell conversation with students, the Savior suggests how to achieve love for God. A person is not given to love the unknown and incomprehensible Creator. But he is able to know and lifting the Godschoral Personality of the embodied Lord of our Jesus Christ. This is calling on Jesus his students, and after them all of us. But this love to Christ is not only a compatibility of the best feelings for which we are capable of. It can and should effectively be at the level of our will, when committing good, mercy and justice. "If you love me," says the Lord, "comply with my commandments" (John 14. 15). Love to the Lord is a good, committed by man in the name of God. And this good opens the door to the world of God's love: "Who loves me, he will be loved by my father" (John 14. 21).
When love is experiencing only one, this is unhappy love. Happy love is always mutual. Love for God can not be unrequited and unhappy. God loves us, this mutual love of God and man produces a great change in us - we are able to take God into our heart and, thus, connect with it.
"... and we will come to him and the abode of him will create," says Jesus Christ about such a person (John 14. 23).
We are the father, and the Son, and the Holy Spirit. They will come to the wondering of Christ and create the abode in it. Thus, the love of God through Jesus Christ transforms the nature of the relationship of a person with his Creator. This is what the evangelist John says this: if you love God and express this love in specific affairs, and God meets you with love and comes and creates your abode in your heart, connecting with you, then who are you God after all this?
"You are my friends," says the Lord to students in a farewell conversation, "if you perform that I command you. I don't call you slaves, for the slave does not know what Mr. Him does; but I called you friends, because I told you All I heard from My Father "(John 15. 14-15). So, our love to Christ and the restrain love of God discovers themselves both in the sphere of feelings and at the level of the will of a person, calling him to the fulfillment of the commandments of God. The highness of this love becomes the connection of God with a person who ceases to be a slave, but becomes another of God, a creature close to God.
The farewell conversation of the Savior with students draws us a new picture of Being, where a person is not the grave in the universe, but the beloved creation of God, with whom the Creator is able to be in close communication and interaction.
This unity is achieved and the complicity of people in a saving victim brought by Christ. Talling the sacrificial lamb, that is, the body and the blood of the Savior, we connect with him, and through it - with the completeness of the Divine. Love, the fulfillment of the Divine Commandments, the Combination of the Body and Blood of the Savior, is introduced by a person in communication with God, in the Tain Matchie of the Holy Trinity. The image of unity in the love of God and man paints the Savior in a farewell conversation with students when he speaks about himself as a grape vines, but about students and followers - as branches on it:
"Above me, and I am in you. How the branch cannot bear the fetus herself, if it is not on the vine: So you, if you do not in me. I am a vine, and you are branches; who dwells in me and I am In it, he brings a lot of fetus; for nothing can do without me. Who will not be in me, will twist, as a branch, and dried; and such branches are collected and thrown into the fire, and they burn. If you are in me and words My in you will be, what you wish, ask, and it will be. Themes will be famous for my father, if you bring a lot of fetus and you will be my disciples "(John 15. 4-8).
The Lord in his teachings repeatedly resorted to the image of the vineyard. The unity and interaction of the vine and branches in the words of the Savior are the image of the unity of Christ and the believer. The branch lives and fruits only when retains communication with the Lose. The torn branch is deprived of a source of life, stops fruit and dry out. Not only the fullness of human being and the ability to bring not imaginary, but real fruits, but life itself depend on God, the source of life and creativity.
Amazing remark we find in a farewell conversation of the Savior with students: "Without me, you can not do anything" (John 15. 5).
These simple and infinitely significant words would have taken everywhere to knock out gold letters in the most prominent places, so that people always had them before their eyes - and wondered. For life without God appeals to a meaningless bustle, a bad swing, running on the spot, in which a person loses life guidelines and an idea of \u200b\u200bthe truth, secondary taking care of the main thing, and most importantly losing sight of.

In when he came out, Jesus said: now the Son of Man was famous, and God became famous in him. 32. If God has become famous in him, then God will glorify him in himself, and will soon glorify him. 33. Children! For a short time to be me with you. You will seek me, and as I said to the Jews that, where I go, you can't come, so I'm talking now. 34. The commandment will give you a new one, but love each other; As I loved you, so you love each other. 35. According to that, everything you know that you are my students if you have love between sob. 36. Simon Peter said to him: Lord! where are you going? Jesus answered him: where I go, you can't go for me now, and then you will go for me. 37. Peter said to him: Lord! Why can't I go for you now? I give my soul for you. 38. Jesus answered him: Do you put your soul for me? True, truly I tell you: does not make a rooster, how to donate from me three times. "But Peter is so outstanding in the desire as Christ contradicts. It is dissatisfied with the fact that he got a good hope to go for Christ subsequently, but insists on his own and self-confidently. " BLI. Feofilakt: "Peter, from the Great Hotness, having done a dazened when he heard that the Lord says:" Where I go, you can't go there, "asks:" Where are you going? " He, how would it say to Christ: what is this way, which I can't go? He asks about it, not so much wanting to find out where he goes, how much, expressing this idea that at least you went through the most difficult of all, I and then the last for you. So he loved to always be with Christ! " Zigaben: "Since the true student imites the teacher, then really distinctive, the characteristic feature of a Christian, the most faithful sign - with the presence of true love, which is the basis of every virtue." Zigaben: "The ancient commandment commanded to love the nearby, like himself, and this commands love more than himself, because Jesus Christ loved us so that he did not speak himself, but he died for us. Some express it differently: the ancient commandment said: lovers with sincere and wave your enemy (Matt. 5, 43), and now the Savior commands everyone, even enemies. " BLI. Feofilakt: "Other could ask: Lord! Why do you give love for the new commandment when we know that the love of duty and in the Old Testament? Adds: "As I loved you, so you love each other." As, he says, I loved you for nothing, without first merit, even then, how the human nature was in the hostility with God and healion, I, however, accepted on myself and consecrated: so you love each other in gift; And if brother insulted you, you do not remember this. You see, the new commandment is to love the near Voice, at least they should not be anything. " SVT. John Zlatoust: "Indicates that his death is a piping and the transition to the place where bodies exposed to the damage are not allowed. This is the same in order to and excite the love of themselves, and make it more flames. " BLI. Feofilakt: "He became famous for the miracles, accomplished on the cross, it was: when the sun focused, the stones broke up, the veil was ragged, and all other signs were made." SVT. John Zlatoust: "By this he encourages the students defeated in the despondency and convinces not only not to complain, but even rejoice. Be dedicated death and defeat death is really great glory. " The instruction of students in the Zion Gornice SVT. John Zlatoust: "What do you say, Peter? (Christ) said: You can not, and you say: Can I? So, you will find out on the most experience that your love is, without help more than, nothing. Hence it is clear that Christ and the fall of Peter made it for his own use. And he wanted to enjoy him for the previous actions; But since Peter remained with his hotness, although he did not bring him and did not prompted him to be renounced, however, he left him without help to know his weakness. "

Prediction about renunciation an up. Peter MF. 26, 31-35MK. 14, 27-31lk. 22, then Jesus tells them: everyone you will seduce about me on this night, for it is written: I am angry with a shepher, and the flock sheep dispel; 32. On the resurrection, you will prevail you in Galilee. 33. Peter told him in response: if everyone is seduced about you, I will never be seduced. 34. Jesus told him: True I tell you that on this night, before the rooster fell back, they will renounce me three times. 35. He tells him Peter: at least it would not have died and die with you, I do not bother you. Such said all students. 27. And Jesus tells them: all you will be seduced about me on this night; For it is written: I am angry with a shepherd, and the sheep dispel. 28. Sunday myself, I finish you in Galilee. 29. Peter said to him: If everyone is seduced, but not me. 30. And Jesus says to him: True I tell you that you are now, on this night, before the rooster makes it twice, they will renounce me three times. 31. But he also spoke with great effort: at least I should have died and die with you, I do not reject from you. The same and everyone said. 31. And the Lord said: Simon! Simon! CE, Satan asked to sow you as wheat, 32. But I prayed for you, so as not to indulge your faith; And you have no time, contacting your brothers. 33. He answered him: Lord! With you, I am ready to go to the dungeon and to death. 34. But he said: I tell you, Peter, does not make a rooster today, as you will refill three times that you do not know me. 35. And he told them: When did I send you a bag without a suma and without shoes, did you have any deficiency? They answered: nothing. 36. Then he said to them: But now who has a bag, he take him, also a sutu; And who has no, sell your clothes and buy a sword; 37. For I tell you what should be fulfilled on me and this written: and the villains are adhered. For the fact that about me comes to an end. 38. They said: Lord! Here, there are two swords. He told them: pretty. BLI. Feofilakt: "Satan asked to" sow "you, that is, embarrass, spoil, tempt; But "I prayed." Do not think, - says - that all this is perfection from you. For devil strains all the strength to turn you out of my love and make traitors. The Lord attracts this speech to Peter, because he was and daring others, and probably he was ingenected by the promises of Christ. Therefore, humming him, the Lord says that Satan has intensified a lot against them. "But I prayed for you." Although you will make up a few, but the seeds of faith will be saved in you, and although the Spirit of the Tepter shakes the leaves, but the root is alive, and your faith does not care. "And you have no time, contacting your brothers." It is convenient to understand exactly: since I first addressed you with my word, then - after you pay my renunciation from me and come to repentance, - others approve. For it is decent to you, which first confessed me by a stone and approval of the church. " "All the further speech of the Lord about taking the vagina and fur and the purchase of a knife (or a sword), of course, it is necessary to understand not in the literal sense, but in symbolic. The Lord simply warns them that he comes an extremely difficult period of life for them, and they should prepare him themselves that they are waiting for hunger, and thirst, and disasters, enmity by people; If the teacher himself himself will be in the eyes of these people, it is concluded for the villains, then what can they expect good? The apostles, in naught, understood everything that was said by the Lord literally, and they say: "Behold a knife where two." Seeing that they do not understand him, the Lord stopped this conversation with the words: "Quite there is". " "For all four evangelists, Christ predicts Peter that he will renounce him in the upcoming night three times, before the rooster feels, and on the brand, before the rooster fell twice. This big accuracy of St. The brand is explained, of course, the fact that he wrote his gospel under the leadership of the AP itself. Peter. The first singing of the roosters is about midnight, the second - before morning; Next, the meaning of this is the one that before the onset of the morning Peter will renounce the teacher and Lord three times. Apparently, the renunciation of Peter the Lord is prejected to twice: for the first time on the evening, what is told by St. Luke and St. John, and the second time - already at the exit from the evening, on the way to Gethsemane, as reported by St. Matthew and St. Mark".

In. 16. GL 1. Yes, your heart is not confused; Believe in God, and believe in me. 2. In the house of the father of my monastery a lot. And if it were not, I would say you: I go to cook the place to you. 3. And when I go and prepare you a place, come again and take you to yourself, so that you were, where I am. 4. And where I go, you know, and the way you know. 5. Thomas said to him: Lord! We do not know where to go; And how can the path know? 6. Jesus told him: I am a way and truth and life; No one comes to his father as soon as through me. 7. If you knew me, I would know my father. And from now on you know him and saw it. 8. Philip told him: Lord! Show us your father, and pretty for us. 9. Jesus said to him: So much time I am with you, and you do not know me, Philip? Seed me saw my father; How do you say, show us your father? 10. Don't you believe that I'm in my father and father in me? Words that I tell you, I'm not talking about myself; Father, staying in me, he creates business. 11. Believe me that I am in the father and the Father in me; And if not so, then believe me according to the affairs. 12. True, truly tell you: believes in me, the cases that I do, and he will create, and will create more, because I go to my father. 13. And if you ask my father in my name, I will do it, my father will be glorified. 14. If you ask for my name, I will do it. 15. If you like me, follow my commandments. 16. And I am a smart father, and will give you another comforter, and there will be forever with you, 17. The Spirit of Truth, which the world cannot accept, because he does not see him and does not know him; And you know him, for he is with you and will be in you. "The World" as a set of unbelievers in the Lord and hostile to him, in everything alien and the opposite spirit-comforter, can not accept him, and with the apostles he was due to communicating them with the Lord during his earthly life, and they will be in them Stay with them forever when it comes down on the day of Pentecost. " "Provided that students, loving the Lord, will abide by his commandments, the Lord promises to send them a comforter who will be in the eyelids, the spirit of truth, which will replace the name of Christ and thanks to which they will have a constant mysterious communication with Christ." "Nevertheless, he says to the disciples to consolidate them and in confirmation that he will not die by death, will not destroy, but again will remain in his dignity and will be in heaven. For I, says, I go to my father; I am not destroyed, but I will leave where the life is blessed. Although I will die, but I will not be impossible at all; On the contrary, and other things in the effort to create big things. And what do you want, let you give you. " "Do you see how great the power of one-bedroom? He and the other gives the power to create things more than those who have worked. Because I go to my father, that is, now you will work wonders, for I already come out. "Explaining to us, as a believer can create great and wonderful things to him, says:" If you ask for my name in my name, "there shows us a way to wonder: everyone can work wonders through the petition and prayer and calling his name. So the apostles said Chrome: "In the name of Jesus Christ stand and go" (Acts 3, 6). Therefore, I did not say: I'm not asked about, I am a smart father, and will do, but: "I will do," showing his own power. "Yes, the father will be glorified in the Son." ". (Acts 3, 6)" Do you see how great the power of one-bedroom? He and the other gives the power to create things more than those who have worked. Because I go to my father, that is, now you will work wonders, for I already come out. "Explaining to us, as a believer can create great and wonderful things to him, says:" If you ask for my name in my name, "there shows us a way to wonder: everyone can work wonders through the petition and prayer and calling his name. So the apostles said Chrome: "In the name of Jesus Christ stand and go" (Acts 3, 6). Therefore, I did not say: I'm not asked about, I am a smart father, and will do, but: "I will do," showing his own power. "Yes, the father will be glorified in the Son." " "The Lord expresses as if regretting the incomprehensibility of Philip and inspires him the unnecessaryness of his request, because in it - through his affairs, through the teachings of him, through the most Gods personality - they had to know the father for a long time. " BLI. Feofilakt: "Philip! You wish to see the Father with a bodily eye and think that you have already seen me. And I tell you that if you saw me, I would have seen him. And as you now did not see him, I did not see me, as I should look at me: You saw me bodily, since I have and the body, but you have not seen the Divine Being; Therefore, you can't see the body and the creatures of the Father. Neither me nor father can see body. For seen I saw my father. You can understand more clearly: I am unique to my father. So, who saw me, that is, I knew that he knew his father. For, when one creature and nature, then one and knowledge. " "In Christ, the full revelation of God, as he used to spoke to the Jews:" Az and Father Single Esma "(in. 10:30). And the disciples of the Lord, knowing Christ, should know and the Father. True, they did not know Christ well, but gradually approaching this knowledge, which Lord gave them especially at the secret evening. Sway in character with the Foma and as distinguished by rationality, Philip said then to the Lord: "Show us your father, and brings us," of course, of course, under this sensual vision, which was honored, for example, prophets. " BLI. Feofilakt: "The Lord sees that they have to ask and find out where he goes. Therefore, gives them a reason to ask about it. You say, you know where I go, and the way you know, and thus leads them to the question. Therefore, Foma says: "Lord! We do not know where you go; And how can the path know? " Thomas says this from a big fear, and not from the desire to follow the Lord as Peter. Therefore, Christ, wanting to show that it is convenient for them to follow him and pleasantly, announces where he goes and what path. He goes to his father, and "the way" he himself is Christ. If I am the path, then you are, without a doubt, go to your father. I am not only the way, but "and the truth"; Therefore, you need to be vigorous, because I won't be deceived. I'm still "and life"; Therefore, if you die, death will not prevent you from come to your father. So, be awake, for anyone, it comes to my father. And how in my power to lead to the father, then you will no doubt come to him. " Zigaben: "I, says Jesus Christ, I will go to cook the place to you, i.e. To update the sunrise to heaven, where none of the people have never searched, "however, I will again come to the second coming and you who resurrected from the dead, I will take it to myself to reign with me." "The Lord said Peter: after you go for me. So that others do not think that this promise is given to one by Peter alone, but they do not say, the Lord says that the same country will take you, which will accept Peter. Therefore, it is not necessary to embarrass because of the place. For a lot of abode "in my father's house", that is, under the authority of the Father. Under the "home" of the intelligence of power and bosses. If there were no abode, I would go and prepare you. " BLI. Feofilakt: "When the apostles heard about the Supreme Peter, that he will renounce, naturally, attacked embarrassment. Therefore, the Lord comforts them and wipes the confusion of the heart. Then, students would say; How do we not confuse, when will such difficulties come for us? He replies: "Believe in God, and believe in me," and all your difficulties will be allowed, and embarrassment will fumble through faith in God and in me. " "I am a mindful father and give you a comforter, that is, I will be comfortable for you by my father and I will reconcile it with you, hostile to him because of sin, and he, who has been disgraced by my death for you and reconcile with you, will send you a spirit." 18. I will not leave you orphans; I will come to you. 19. A little more, and the world will no longer see me; And you will see me, for I live, and you will live. 20. On that day you recognize that I am in my father, and you are in me and I am in you. 21. Who has the commandments of mine and keep them, he loves me; And who loves me, he will be loved by my father; And I will believe it and fall himself. 22. Judas not Isariot tells him: Lord! What is it, what do you want to show yourself to us, not the world? 23. Jesus told him in response: who loves me, he keeps the word mine; And my father love him, and we will come to him and the abode of him will create. 24. Unloved me does not keep my words; The word you hear is not mine, but the father sent me. 25. Sieu said you, being with you. 26. Comforting agent, the Holy Spirit, whom the father will send in my name, will teach you everything and remind you all I told you. 27. I leave the world, my world I give you; Not as the world gives, I give you. Yes, your heart is not embarrassed and never frightened. 28. You heard that I told you: I go from you and come to you. If you love me, I would have rejoiced that I said: I go to my father; For my father is more than me. 29. And so, I told you about whether you had come true, so you believed when it comes to. 30. Already a little tell me with you; For the prince of this world is coming, and I have nothing in me. 31. But that the world knows that I love my father and, as my father commanded me, and I do it: Stand up, let's go from here. "The Lord of his spiritual glance sees his approach to himself the enemy of his" Prince of this world "- Satan in the face of Judah with spiroi and in the Garden of the Garden, when the Divoka attacked the Lord, schoing his fear of torment and death hour - the last attempt to reject the Lord from committing them Redeemer feat for the salvation of mankind. The Lord speaks at the same time that the devil in it "does not hear nice", i.e., according to the sinlessness of Christ, cannot find anything in it, whatever he could dominate. "Obtaining the Easter Supper, the head of the family spoke to those present:" Peace to you ", and then the evening came to the singing of Psalms. The Lord, following the custom, also teaches them the world, but the highest world, compared to what kind of peace gives, in evil lying: "My world I give you" - this is a world that perfectly balances all the strength of the human spirit, makes a complete harmony In the inner mood of man, soothes any confusion and indignation, this is the world that angels sang in Christmas night. Therefore, the apostles and should not be embarrassed or disappeared.

" "Since the Lord saw that the apostles do not quite hope for the resurrection of him, do not even know what it is, and therefore it will grieve and confuse with the thought of separation from it, it lies down to their weakness and says: I told you that I I will go and come again; And however, you are still grief, for you do not trust me that I, although I die, but will not leave you in your sorces. Now, having heard that I am going to my father, whom you consider the great and big me, you must rejoice that I exhaust to him, more than me and the able to destroy all the disasters. " "The world leaves you," what would it like this: what are your harm from the confusion of the world, did you talk in the world with me? For my world is not the case, what happens to the world. This world is often harmful and is useless, but I give such a world for which you will be in the world with each other and will be one body. And it will make you stronger than all. Although many will rise for you, but you do not suffer from unanimity and mutual world. " Zigaben: "Other people, dying, leave their relatives money and property, and Jesus Christ left his disciples in the world: the world, he says, leave you so that you are in peace and between them, and with me, and so that you do not interfere And did not harm the perturbation of the world. " "All this students can now be unclear, but when the comforter comes, the Holy Spirit, the Eaggent post a father in the name of Christ, he will instruct the apostles - to teach them everything and remind them all that their Christ taught: to reveal them the secret of the life of spiritual life in Christ " Zigaben: "It is obvious that the Lord comes in the heart of the opponent's commandments, hesitates the heart of the temple and the housing of God, it is visited in this temple, it is not borne by bodily eyes, and the mind, sounded spiritually. The image of the impact for the newcomer and inexplicable words for him. Acceptance of the promise by faith: at one time, know his blissful experience. " "The Lord explains that he talks about his mysterious spiritual phenomenon to his followers, repeating the former idea of \u200b\u200bthe need for this to love him and execute him. The world, who does not loving him and does not fulfill his commandments, is unable to such spiritual communication with the Lord. " "Judas thought that both the dead we see in a dream, and he will appear; Therefore, he says: "Lord! What is it, what do you want to show yourself to us, not the world? " Says it from strong amazement and horror. " "He says to them like this: you think that from love, grief about my death, and I, on the contrary, I deliver a sign that you are not grieving. So, who loves me, he has the commandments of mine, and not only has, but also keep them, so that the thief does not come - Dvil and did not kidnap this treasure, because careful caution is needed not to lose them. What kind of award will the one who loves me? "He will be beloved by my father, and I will believe him, and I will be sick himself." " "Do not think that you will not see me. For I will not remove from you forever. I will come and will not leave you orphans. And so that they do not think that he still will appear to them with the body, says: "The world will not see me already." You are only alone to see me on the Sunday. "For I live"; Although I will take death, but I will be resurrected. "And you will live," that is, seeing me, will rejoice and, as if after death, come to life from my phenomenon. Or so: how my death served as life: so you, although you die, come to life. So, do not grieve about me dying or yourself about yourself. " "I will bring to you," and visible after the resurrection and mysterious through spiritual communication in the sacrament of communion, through the spirit of the Holy Spirit. ".

In. 15 ch. 1. I am a true grape vine, and my father is my grape. 2. All I have a branch that does not bring the fetus, it cuts off; And all that, bringing the fruit, cleans the fetus more. 3. You are already cleared through the word I preached to you. 4. Above me, and I am in you. As a branch cannot bear the fetus herself, if it is not on the vine: so you, if you do not in me. 5. I am a vine, and you branches; who dwells in me, and I am in it, he brings a lot of fetus; For without me, you can not do anything. 6. Who will not be in me, will erupt the branch, and dries off; And such branches are collected and thrown into the fire, and they burn. 7. If you are in me and my words in you will be in you, then what you wish, ask, and will be you. 8. Those will be glorified by my father, if you bring a lot of fetus and you will be my students. 9. How to love me father, and I loved you; Above the love of mine. 10. If my commandments keep themselves, will be in love with my love, as I abread the commandments of my father and stay in his love. 11. Sieu said to you, and my joy will be in you and the joy will be perfect. 12. This is my commandment, but love each other, as I loved you. 13. No more than that love, as if anyone puts his soul for his friends. "He loves his one who keeps the commandments of him. He shows all this that they will be safe when they will lead a clean life. " "The glory of God and the Father is the dignity of his son's students. For when he shone the light of the apostles before the people, then the Father of Heaven (MF. 5, 14-16) was glorified. The appearance of the Apostles is the essence and those nations that their teachings are given to faith and began to glorify God. " "The Lord promises the disciples that if they are in constant spiritual communication with him, every prayer of them, of course, according to the will of God, will be fulfilled. But for this you need to be constantly in the love of Christ and fulfill the commandments of him. The expression of the student's stay in the love of Christ is their mutual love to each other, which should stretch until the willingness to give their lives for his neighbor. " "The branches that do not bring fetus" are collected and thrown into the fire, and they burn out. " The time when the Lord spoke was the time of purification of grape gardens and, maybe, before the eyes of the Lord and the students were lights, on which the dry branches of grape vines were burning. It was an expressive image of spiritual and dried people who are in the future life of the fire of Geensky. " "Anyone who, through the faith, became part of the root, connected with the Lord and was legatored to him, should and the fruit of the fruit, that is, there is a virtuous life, so if someone has only an unfounded confession of faith, and does not bring the fetus through the observance of the commandments, that branch is dead; For "Vera WITHOUT ACDER" (JAK. 2, 29). So, every believer of Dotola is in Christ, the Ministry believes; For, says, every branch, which in me, if it does not bring the fetus, the father "cuts out", that is, deprives communications with his son, and the frills "cleans" the fruit. " "The apostles of Christ have already cleared of themselves, listening to the teachings of the Lord, but to maintain and implement this purity, they must constantly take care of being one with Christ. Only one who consists in constant spiritual communication with Christ can bring the fruits of Christian perfection. "Without me, you can not create a niche". " "Father - Vinogradar, as the owner of grapes, promotes himself and through others: He sent his Son's Son to Earth, putting him as a fruitful vine, so that the wild and fruitless industries of mankind, fighting this lot, took new juices from him and became greasy would be fruitful. " "Branches that do not bring fetus are cut off: who does not prove faith with their affairs, erupts from the Society of believers, sometimes even in this life, finally on the day of the court; The believers and the relevant fruit are cleaned by the power and the action of St. Spirit, the temptations of various kinds and suffering, in order to be even more fulfilled in moral life. " The conversation of Christ with students on the way to Gethsemane "He wishes that we love each other not just and how it happened, but as he loved us. At the same time, it is indicated by the way, as we follow the commandments, it is: after observing one commandment - the commandment of love. How does it say: love each other and you just as I loved you, then the SIM indicates the measure and perfection of love. For there is no more than this love, as if anyone's soul puts for friends. Therefore, and you consider the souls by each other, as I am dying for you. "

14. You are my friends if you are executing that I command you. 15. I no longer call you slaves, for the slave does not know what Mr. Him does; But I called you friends, because I told you all that I heard from my father. 16. Not you chose me, and I chose you and put you so that you walked and brought the fruit, and that your fruit was in order to do, which is not asking for my father in my name, he gave you. 17. This is commanding you, but love each other. 18. If the world hates you, know that I have brought me before. 19. If you were from the world, the world would love their own; And how are you not from the world, but I chose you from the world, therefore hates you the world. 20. Remember the word I told you: the slave is no more Mr. His. If I was challenged, you will drive and you; If my word was observed, will observe yours. 21. But all that will make you for my name, because they do not know the sent me. 22. If I had not come and did not tell them, I would not have sin; And now they do not apologize in their sin. 23. Hate hates me and my father. 24. If I had not created between them, anyone did not do any other, they would not have sin; And now they have seen, and the father and my father have been happily. 25. But yes, the word written in the law will come true: they raised me in vain. 26. When a comforter will come, which I will send you from my father, the spirit of truth, which comes from his father, he will testify to me; 27. And also you will testify because you first with me. "If I hadn't come if I didn't say, they could say: we did not hear. And now their angry is unshanted. I not only taught the teachings, but I did what no one did, for example, a miracle over the blind, over Lazar and other similarities. What is the excuse?. And Moses (De. 18, 18-21) commands to obey the one who works wonders and teaches piety. And now they have seen such things, and however, they hated me, and my father. Hate them was born from alone only, and not from a different reason. " "Next, the Lord in verses and 1-3 art. 16 chapters prevents the students about those persecutions from the world hostile world that they expect them. They should not be embarrassed by this hatred of the world, knowing that their divine teacher was first subjected to this hatred: this hatred is clear, because the Lord has allocated students from the world who loves only what belongs to him that it corresponds to his spirit of all sin, malice and lucavia . In persecutions from the world, students should console themselves the thought that they are not more than their Lord and Teachers. " "I, says I love you so much that you have opened unhappy secrets. For I told you all that I heard from my father. Having said that the proof of my love to you serves the message to you, adds another sign of love. "I, says you chose", that is, you don't stick to my friendship, but I am to you, and I loved you first. How can I leave you for the next time? "And put you", that is, I planted you, "so you go," that is, that you grow, multiplied, expanded, spread and brought the fruit. " "Mutual love between students makes them friends among themselves, and since the Union of this mutual love of them in Christ, who loved them with the same love, then, who, putting each other, are made by friends and Christ." "If you hate you, this is not at all new, because I have been having before you. Therefore, you should find a great consolation and in the fact that you become general generals in the transfer of hatred. You say, on the contrary, it would be necessary to grieve in the event that the world, that is, evil people, loved you. For if they loved you, it would be a sign that you ourselves with them communication in the same malice and svobavia. And now, when evil hate you, you rejoice. For they hate you for virtue. " "When encouraging students in waiting for their sorces, the Lord again recalls the upcoming comforter's feeling, the Spirit of Truth, and the Father comes from the Father, which through the Apostles will testify to the world about Christ. The comforter will send the Lord Jesus Christ, according to the right of the redemptive merit of his own, but send not from himself, and from his father, because the eternal origin of the spirit of the saint is not from his son, but from his father: "I get out of my father". "

In. 16 ch. 1. Sieu said you so that you are not seduced. 2. Call you out of synagogue; Even the time comes when anyone who kills you will think that he serves God. 3. So will come, because I did not know any father nor me. 4. But I told you so that you, when you come to the time I remembered that I told you about that; I did not say this first, because I was with you. 5. Now I go to the sent me, and none of you asks me: where to go? 6. But from what I told you this, your heart turned your sadness. 7. But I tell you the truth: Better for you so that I go; For if I won't go, the comforter will not get to you; And if I go, then send it to you, 8. And he, having come, the world of sin and about the truth and about the court: 9. On sin that they do not believe in me; 10. On the truth that I go to my father, and no longer see me; 11. On the court, that the prince of this world was convicted. 12. I still have a lot to tell you; But you can not accommodate now. 13. When he enters, the spirit of truth will take, then you will put you on any truth: for it will not speak from ourselves, but will say that he hears, and the future will heal you. 14. He will glorify me, because from my own will take and will hesitate to you. 15. All that the Father has, is mine; Therefore, I said that I will take and he will take you. 16. Soon you will not see me, and again see me soon, for I go to my father. 17. Here, some of the students said in one another: what he tells us: soon you will not see me, and again will soon see me, and: I go to my father? 18. So they said: what does he say: "Soon"? We do not know what he says. "The Lord says to the disciples that until the illusion of Holy Spirit is being illuminated, they are unable to understand and assimilate everything he has to tell them, but the Holy Spirit when he comes to" instruct them for any truth ", i.e. Will guide them into a difficult Christian truth for them now. All these revelations of the Holy Spirit will be drawn from the same source of Divine Wisdom, as well as the teachings of Jesus Christ: he will say, like Christ, what "heard from his father", as from the original source of the Divine Truth. With these actions of the Spirit of the Holy Glooring Christo, because he will learn the same to teach Christ. " "Thus, with the help of the Holy Spirit, the apostles will won a great moral victory over the world of Sim, in evil lying, although he will drive and pursue them. This prevention of the Lord turned out when timid before and childish disciples, who ranked in different directions, when taking the Lord and sitting, then "fear of Judaisk" in the locked uphill, after the descent of the Spillage of Holy About him all over the world and nothing was afraid, being even "led by the kings and lord of the world". " "It is accumulating" about the court that the prince of this world was convicted "by the fact that the prince of this world was convicted and defeated me ... the Divok was convicted and everything was proved that he was defeated by me. For I could not commit it if it was not stronger than him, and was not free from all sin. What is proved? By the fact that with the coming of the Spirit, all believers in Christ trampled the prince of the world and laughed at him. And hence it can be seen that he is convicted much before. " "It is attaching and" about the truth that I go to my father, "that is, I will prove it that I, being righteous and impeccable in life, is killed by them unfairly, and the proof of this is that I go to my father. Since they will kill me like a bootiness and lawlessness, then the Spirit will prove to them that I am not so; For if I had an opponent to God and the criminal of the law, I would not have won the honor of God and the legislator, and more than the honor of not temporary, but eternal. " "He" will attach the world about sin "and will show that they do not believe, sin. For when they see that the spirit by the hands of students makes special signs and miracles, and after that they will not believe: how will they not deserve condemnation and will not be obey in the greatest sin? Now they can say that I am the son of a carpenter, the son of a poor mother, although I do wonders. And then, when the Spirit in my name would make such things, they will be inevitably disbelief. " "The Lord in consolation began to explain to them how important for them and for the whole world his reference, because only in this case the comforter will come to them, which the world is about sin, about the truth and about the court. "Break" is used in the sense: "will bring out", "will bring to consciousness to the wrongness, a crime, sin." "All this" verbs you, do not be seduced, ", i.e., so that faith your in the waiting for you persecuted. These persecution will reach the fact that you will be left from the synagogue and even consider you to kill you. Jewish fanaticism really reached such a degree of blinding. The Jews were convinced that "who sheds the blood of the wicked, he does the same that bringing the sacrifice." So the victim of this fanaticism fell sv. Firstartieke Stephen. Sawl's persecutor later than an up. Paul, also thought that participating in the murder of Christians, he makes pleasing to God. "

19. Jesus, Mesus, what they want to ask him, said to them: You ask one another that I said: Soon you will not see me, and will soon see me soon? 20. True, truly I tell you: you will ignite and revive, and the world will rejoice; You will be sad, but your sadness will be joy. 21. Woman when he gives up, suffers sorrow, because it came to her; But when the baby gives rise, he no longer remembers the grief from joy, because a man was born into the world. 22. So you now have sadness; But I will see you again, and your heart will rejoice, and no one takes the joy of your joy; 23. And that day you do not ask me about anything. Truly, I truly tell you: what is neither ask the Father in my name will give you. 24. Dynam you did not ask anything in my name; Ask, and get joy to your perfect. 25. Delightened I told you parables; But the time comes when I won't tell you the parables, but directly aligning you about your father. 26. That day you ask for my name, and I do not tell you that I will ask my father about you: 27. For the Father himself loves you, because you loved me and believed that I had taken from God. 28. I made from my father and came to the world; And again, I leave the world and go to my father. 29. The disciples told him to him: now, now you speak directly, and you don't tell parables. 30. Now we see that you know everything and you have no need to ask you. Therefore, believe that you have exhausted from God. 31. Jesus answered them: Now believe? 32. That comes an hour, and it has already come that you will be silent each in your direction and leave me alone; But I am not alone, because my father is with me. 33. Sie said you so you have in me the world. In the world you will have grief; But beleading: I won the world. "For Christ, to go to the Father means returning to the state, in which he was before the incarnation, like an Hitnessal word. These words struck students with their clarity; With particular satisfaction, the Lord says now with them directly, without using the intensive supply speech, and expressed their hot faith in him as the True Messiah. It was a sincere and deep faith, but the gaze of the Lord saw the imperfection of this faith, not illuminated by the Holy Spirit. "Now do you believe?" - He asks: "No, the present of your faith is still imperfect, it will not stand the first test, which soon, in a few hours everything will have to be exposed when you" go to Kiyzho in your own, and one will be able to leave. " "All I told you," the Lord finishes his farewell conversation, in order for you to "be in me the world" in order not to fell in spirit during the hours of the upcoming tests of you, remembering that I warned you about all this in advance. In spiritual communication with me you will find the necessary peace of mind. " Zigaben: "On the day, i.e. When a comforter comes, you do not ask for a question of what you now ask, exactly - Kamo is idea? Show us your father, etc., because all this you will learn from the comforter, but by calling my name, you will get everything about anything. " "To show that after sadness is joy, and that sadness gives rise to joy, and that the sadness is short-lived, and the joy is infinite, - addresses for example from ordinary life and says: Wife is wading, torture." "" On the day ", i.e. The descent of St. Spirit, from what the apostles will come into constant spiritual communication with Christ, they will become clear all the divine secrets, and all prayer will be executed, in favor of the completeness of their joy. " "The Lord saw that students, burdened sadness, did not quite understand the words of him; Therefore, it offers them the most clear doctrine of their death. "You," says "ignite and revolt" about the fact that I will die on the cross, "and the world will rejoice", that is, the Jews, the wonderful worldly, will rejoice that they destroyed me, their enemy; But "sorrow your joy will be", and the joy of Jews, on the contrary, will contact them in sadness, when the name of my name will be famous for the Sunday. You will be sad, but these sufferings are about which you are sad, will be the joy of all over the world and salvation. " "How did he defeat the world? By defining the head of worldly passions. For it all collected him and lost. As with the defeat of Adam, the whole nature was convicted, so with the victory of Christ, the victory was shot on the whole nature, and in Christ Jesus, we are given the power to step on the snakes and scorpions, and all the power is enemy. "