The woman clothed with the sun
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On Acquisition of the Holy Spirit Church. Home Church Rosary. Eucharistic Prayer

Church. Home Church. Family
In the works of Fr. Sergei Bulgakov

For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. (Isa.54:5).

4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. Зах 8, 15.
5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. Лк 1, 31-32.
6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. Ис 62, 4.

Christ loved the church, and gave himself for it.

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 1 Кор 11, 3. Еф 1, 22.
24
25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; Гал 1, 4. Кол 3, 19.

The holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Ис 52, 1. Ис 54, 5. 2 Кор 11, 2. Гал 4, 26. Евр 12, 22. Откр 3, 12.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. Лев 26, 12. Иез 43, 7.

Семья – малая домашняя церковь

Брак есть благодатное освящение естественного союза мужчины и женщины.

Брак есть благодатное освящение естественного союза мужчины и женщины для совместной христианской жизни и для деторождения. В браке, который совершается «во Христа и во Церковь», полагается основание малой домашней церкви, которою является семья.

Сергий Булгаков
Православие
Очерки учения Православной Церкви
О таинствах
Освящающая сила церкви

Человек создан Богом как многоипостасное существо – семья, как это явствует из благословения Божия: «Плодитесь и размножайтесь, и наполняйте землю» (Быт.1:28).

Человек создан Богом как не только двуединое существо – Адам и Ева, но и многоипостасное – семья, как это явствует из благословения Божия: «Плодитесь и множитесь и наполняйте землю». Это умножение ипостасей, по определению Божию, должно совершаться через сочетание полов: в чреслах первой человеческой пары находится начало единой цепи человеческих существ, связывающей их в одну семью. Сам родоначальник человечества Адам, отец всех, а в нем и Ева, мать всего живущего, – был рожден без семени земного отца. Он имел лишь Отца Небесного, хотя в нем самом уже заключалось семя всего человеческого рода. Матерью же он имел Землю. Подобно ему и Второй Адам, Который пришел в мир возродить павшее Адамово естество, истинный Сын Божий, также родился без земного отца, не от семени мужа. Он имеет и земную Мать, пренепорочную Приснодеву, славу Земли.

Spiritual energies and clan

Individuals do not exist entirely apart but as families, each human leaf is attached to a branch which is secured on a common trunk.

Spiritual energies are held back hereditarely and accumulate, and diverse clans represent as it were condensers of these energies.

The summit of human ascent in the stock of ancient Adam, which was impaired by original sin, is reached in the Mother of God.

Individuals do not exist entirely apart but as families, each human leaf is attached to a branch which is secured on a common trunk. Different possibilities, which are realized in the common background of heredity, appear in clans and generations, which consist of corresponding individuals.

… Spiritual energies are held back hereditarely and accumulate, and diverse clans represent as it were condensers of these energies. … in the Bible two possibilities or two paths in the one family of Adam are contemplated from the very beginning: Cain and Abel and then Seth, the Cainites and the descendents of Seth; later the clan of Abraham, Isaac and Jacob is selected, the people of God, and in its composition the tribe of Levi, the branch of the priesthood, and the tribe of Judah, the royal branch. Finally, in these tribes and in their particular heredity the chosen clan is signed out, or "the genealogy of Jesus Christ our Saviour"7) which the evangelists Matthew and Luke deliberately set forth in a different way. The summit of human ascent in the stock of ancient Adam, which was impaired by original sin, is reached in the Mother of God.


    7) "It is necessary to know that neither among the Hebrews nor in sacred scripture was it the custom to include women in a genealogy, but it was the law that no one tribe should take women from another tribe (Num 36:7). Joseph, originating from the tribe of David and being a righteous man, would not have become engaged with the Holy Virgin against the law, if she had not originated from the same tribe. Therefore it was enough the origin of Joseph alone." John of Damascus, Expositio fidei, 4, 14, PG 95.1156.

Sergius Bulgakov
The Burning Bush
The Glorification of the Mother of God

The generic principle in love

In conformity with God's creative determination, the human genus is a family, a multi-unity multiple according to hypostasis and unitary according to nature, in the image of the Holy Trinity.

Let us, in conclusion, examine once more the generic principle in love. The generic principle, or the sentiment of family or kinship, qualifies love in a particular manner: as paternal, maternal, filial, fraternal, ecc. As a personal-generic, hypostatic-natural being, man at the same time needs personal eros and agapic love as well as generic, natural love. Here, in the relation between the personal and generic principles in man, there exists a kind of antinomy, insofar as personality, separating itself from the genus, strives to affirm itself in its selfhood, while the generic principle lulls personality to sleep. In conformity with God's creative determination, the human genus is a family, a multi-unity multiple according to hypostasis and unitary according to nature, in the image of the Holy Trinity. On the one hand there is luciferian individualism, which in its extreme rebellion strives to separace itself from genus and forebears; and on the other hand there is the sleepy and depersonalizing conservatism of the genus; and both of them oppose, in their one-sidedeness, the image of God in man, in which the day of personal consciousness is indissolubly united with the night of the maternal womb. This generic principle resembles the general muscular sensation of one's own body, about which it is said, "no man ever yet hateth his own flesh; but nourisheth and cherisheth it, even as the Lord the church" (Eph. 5:29). This principle represents love for one's own flesh, not only personal but also generic. The generic principle qualifies the personal principle, is the predicate of the latter, so to speak; it is the very life of personalicy in its primordial sources. One should not forget the exclusive significance that is ascribed to genus and genealogy both in the Old Testament*) (which is, after all, nothing else but a religion of genus, specifically of the chosen nation, whose God is "the God of Abraham, Isaac, and Jacob") and in the New Testament75).

The sentiment of family and genus, rooted in blood relation, belongs also to spiritual love. The principle of genus and nation is not only a psychical and fleshly but also a spiritual principle, as a creating and creative energy. Family and race constitute a spiritual reality, which is known not only in life but also in death, and perhaps more in the latter than in the former. In its authenticity, this principle contains the essential and natural grace of the Holy Spirit, reposing upon all proto-reality. When it passes into the spiritual consciousness and is spiritually transfigured, this principle receives the gift of gracious love from the Holy Spirit. The imprint of this gift clearly marks the love that the spiritual leaders and prophets of Israel have for the chosen nation (cf. the song of the Mother of God: "He hath holpen his servant Israel, in remembrance of his mercy; as he spake to our fathers, to Abraham, and to his seed for ever" (Luke 1:54-55)). But the duty to love one's nation in spirit and grace is obligatory for all men. Or can we deny that the love of Sergius of Radonezh, the great Russian saint, for his parents and his nation had a spiritual quality? And, we dare to ask further, is our own grateful remembrance of and love for our dear departed ones, our fathers and brothers, completely deprived of the grace of the Holy Spirit? And maternal love, is it without grace? It is sufficient to ask these questions to become convinced that this love for one's ancestors and race ("laws"), as it was personified in the consciousness of the pious pagans Socrates and Plato (see his Phaedo), receives or rather is worthy of receiving the gift of love from the Holy Spirit.

But this form of love differs both from personal and erotic love and from universal and agapic love, these forms of love in which the loving one goes out of himself, transfers his own center into the loved one or loved ones. Here, love is concentrated in the loving one himself, though not on his hypostasis but on his nature in the capacity of the genus. It is concentrated not on his proper being but in and through others. In the concreteness of his being, every man has his proper nature, possesses humanity not in indifferent abstraction or in fullness but in a specific form or part, joined co che whole che way a branch is joined co che cree or the way a member is joined co che body. Here, a part is dynamically equal to the whole. Love for genus, like God's love for His nature, Sophia, is personal in the loving one, but not personal in the loved one, i.e., the genus. But this genus represents for the loving one not only a being or nature, buc also the totality of persons qualified by this nature; and generic love is thus a principle that is both personal and natural. Generic love is the site of the feeling for humanity and then for Divine-humanity in the human personality. In a certain sense, the generic consciousness in man is even more profound and more essential than his personal consciousness.


    *) В Ветхом Завете мы имеем многократное сосредоточение внимания на родословии: Быт. I, 24-25, (р. Адама), X, 1-32 (р. сынов Ноевых), XI, 10, 27; XXV, 12, 13, 19; XXXVI, 1; Числ. I, 18; 2 Езд. CXII, 2-62; VIII, 1-14 (родословие вышедших из Вавилона); Неем. VII, 5-64. Характерно библейское выражение о смерти: «приложиться к народу своему» (Быт. 25, 8, 17; 35, 29; 49, 33; 49, 29; Числ. 20, 24; 27, 13; Втор. 32, 50; 4 Цар. 22, 20; 2 Пар. 34, 28).
    74) In the present study we are examining only the general question of the autonomous nature of love, in its different forms. The erotic domain has never been an object of independent study (either dogmatic or pastoral) in Chrisrian theology, and the latter cannot offer anything that is parallel to Plato's Symposium or even certain pages of Aristotle. A special study of this question has been written by Anders Nygren: Agape and Eros: A Study of the Cbristian Idea of Love, part I. The main achievement of this book is its theme. But the author's treatment of his theme, which leads him to the opposition and mutual exclusion of agape and eros, is unsatisfactory owing to its abstractness. Foreign to the author is the entire sophiological problematic of Divine-humanity, and moreover he considers the question ourside of any connection with triadology, and in particular outside of any connection with the revelation and action of the Holy Spirit. In general this book suffers from all the poverty of Protestant dogmatics, although it contains some subtle comments and observations. In general, Nygren denigrates eros as a non-Christian or pre-Christian principle, opposing erotic love to agapic love as "egocentric and theocentric outlooks" (p. 162).
    75) Here one must first of all mention that the Gospel (of Matthew) opens with "the book of the generation of Jesus Christ, the son of David, the son of Abraham." (Mat.1:1), The Lord is called the son of David a number of times and accepts this name, not to mention the fact that He Himself calls Himself the Son of Man.

Sergius Bulgakov
The Comforter
5. The Revelation of the Holy Spirit

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