At the time when our Lord preached the Good News and healed every illness
and infirmity of men, there lived in the city of Edessa on the shore of the
Euphrates Prince Abgar who was completely infected with leprosy. He heard of
Christ, the Healer of every pain and disease and sent an artist, Ananias, to
Palestine with a letter to Christ in which he begged the Lord to come to Edessa
and to cure him of leprosy. In the event that the Lord was unable to come, the
prince ordered Ananias to portray His likeness and to bring it to him, believing
that this likeness would be able to restore his health. The Lord answered that
He was unable to come, for the time of His passion was approaching took a
towel, wiped His face and, on the towel, His All-pure face was perfectly
pictured. The Lord gave this towel to Ananias with the message that the prince
will be healed by it, but not entirely, and later on, He would send him a
messenger who would erase the remainder of his disease. Receiving the towel,
Prince Abgar kissed it and the leprosy completely fell from his body but a
little of it remained on his face. Later, the Apostle Thaddaeus, preaching the
Gospel, came to Abgar and secretly healed and baptized him. The prince then
destroyed the idols which stood before the gates of the city and above the gates
he placed the towel with the likeness of Christ attached to wood, framed in a
gold frame and adorned with pearls. Also, the prince wrote beneath the icon on
the gates: "O Christ God, no one will be ashamed who hopes in You."
Later, one of Abgar's great grandsons restored idolatry and the bishop of Edessa
came by night and walled up that icon over the gates. Centuries have passed
since then. During the reign of Emperor Justinian, the Persian King Chozroes
attacked Edessa and the city was in great hardship. It happened that Eulabius,
the Bishop of Edessa, had a vision of the All-Holy Theotokos who revealed to him
the mystery of the sealed wall and the forgotten icon. The icon was discovered
and, by its power, the Persian army was defeated.
在吾主宣講了好消息並且愈合的時間人的每病和體弱, 在幼發拉底河王子 Abgar 的岸上生活在了 Edessa 的城市在那裡完全與敗壞被感染。他聽說了合[利爾]斯托。斯, 每疼痛和疾病的醫生並且送了一個藝術家, 亞拿尼亞, 到與他在其懇求了主來到 Edessa 並且敗壞治好他的合[利爾]斯托。斯的一封信的巴勒斯坦。結果主是不能的來, 王子命令了亞拿尼亞描繪他的相似並且把它帶到他, 相信這相似將能恢複他的健康。被回答了他是不能的來的主, 因為他的熱情的時間正在來臨拿了一條毛巾, 擦了他的臉並且, 在毛巾上，他的都純的臉完美地被畫。主與王子將被它愈合的消息把這條毛巾給了亞拿尼亞, 然而並非全部，並且晚些時候, 他將送他一個使者將擦掉他的疾病的剩余物。收到毛巾, 它和敗壞完全從他的它的正文但是一些掉落了的吻的王子 Abgar 在他的臉上留下了。后來, 宗徒 Thaddaeus ，宣講主條, 來到了 Abgar 並且秘密地愈合了並且給某人施洗禮他。然後破壞了在城市並且在門上面的門前站了的聖像他放了的王子與合[利爾]斯托。斯的相似的毛巾納入了木頭, 在一個金框架裝裱了並且用珍珠佩戴了。另外, 王子在門上在圖簽下方寫了︰“ O 合[利爾]斯托。斯上帝, 沒有人將是慚愧的在你希望。”后來, Abgar 的大孫子之一恢複了 Edessa 的聖像崇拜和主教在門上在那根圖簽上面獲得了晚上和 walled 。世紀從那以後過去了。在皇帝東[羅爾]瑪帝國皇帝的朝代期間，波斯的國王 Chozroes 攻擊了 Edessa 並且城市在大艱難。碰巧 Eulabius , Edessa 的主教, 有了都神聖的 Theotokos 的視覺揭示了封上的牆和忘記的圖簽的謎到他。圖簽被發現並且, 由它的電源，波斯的軍隊被打敗。
Diomedes was of prominent birth and a physician from Tarsus. Healing the
people, Diomedes taught them about the Faith of Christ. Emperor Diocletian
ordered him beheaded in Nicaea in the year 298 A.D. Those who beheaded him and
brought his head to the emperor were blinded and when they returned the head to
the body and prayed, they were made whole again.
Diomedes 有從跗骨的突出的出生和一位醫生。愈合的人民, Diomedes 關於合[利爾]斯托。斯的費思教了他們。皇帝 Diocletian 訂了他在一年 298 在 Nicaea 斬了 A.D 那些斬了他並且把他的頭帶了到皇帝被使失明並且當他們放回了頭至正文並且祈禱時, 他們再被使整個。
Joachim lived a life of asceticism in the second half of the eleventh
century on the Osogovsk mountain in a cave at a place called Sarandopor. Later,
in this place, another ascetic, Theodore from the Field of Sheep, to whom St.
Joachim appeared in a dream, built a church. Throughout the centuries, many
miracles occurred over the relics of the Venerable Joachim and still do today.
Joachim 生活了在在在在一個地方的一個洞的 Osogovsk 山上的第 11 個世紀的第二一半的禁欲主義的生活調用了 Sarandopor 。后來, 在這個地方, 禁欲的另外一個, 從綿羊的欄位的悉奧多, 到誰聖 Joachim 在一個夢出現了, 造了一個教會。在整個世紀，許多奇跡在可敬的 Joachim 的遺物上發生了並且今天仍然做。
Stamatius was a peasant born in Volos in Thessaly. When an inhuman Agha
[Aga] collected the royal tribute from the people and greatly mistreated them,
Stamatius departed for Constantinople with several of his companions to complain
to the Vizir [Vizier]. By his sharp criticisms of the Agha, Stamatius offended
the sultan's noblemen and they arrested him. At first, they wanted to convert
him to Islam by flattery, promising him riches, glory and honor. But the martyr
cried out: "My riches, glory and honor; that is my Christ." Then the
Turks tortured him and finally, before the Church of the Divine Wisdom [Hagia
Sophia], Stamatius was beheaded in the year 1680 A.D. That is how this soldier
of Christ was crowned with the martyr's wreath.
Stamatius 是在 Volos 在出生的一個農民 Thessaly 。甚麼時候一無人性的 Agha [ 統帥 ] 從人民收集了皇家的獻禮並且極大地虐待了他們, Stamatius 與若干個他的同伴為土耳其都市分離了抱怨到高官 [ 從前回教國的高官 ] 。由他的 Agha 的鋒利的批評， Stamatius 冒犯了蘇的高貴人並且他們逮捕了他。最初, 他們想要由謅媚變換他到回教, 有希望他富人，光榮和榮譽。但是殉教者驚呼了︰“我的富人，光榮和榮譽;那是我的合[利爾]斯托。斯。”然後土耳其人折磨了他並且最後, 在神聖的智慧的教會前 [ Hagia Sophia ], Stamatius 在一年被斬是合[利爾]斯托。斯的這位戰士怎麼與殉教者的花環被使圓滿的 1680 A.D 。
PRINCE ABGAR
王子 ABGAR
A gentle God, Who reveals mysteries,
一個輕輕的上帝, 揭示謎，
Wonderful mysteries, never before dreamed of,
奇妙的謎, 從未以前夢見了，
Once by the lake, You proclaimed
曾經由湖，你宣告了
That many pagan peoples
那個許多異教徙民族
From throughout the east, to the west
從在整個東方，到西方
With Abraham to sit at the table,
與在桌子坐的亞伯拉罕，
And the unbelieving sons of the Jews
並且猶太人的不相信的兒子
To utter darkness, will be expelled
發出黑暗，將被驅逐
Because of their hardened heart.
因為他們的變硬的心。
The mystery You spoke and the mystery came about:
你說了的謎和謎發生了︰
The Jews in Your face gazed,
在你的臉的猶太人凝視了，
Behind Your back, death, were preparing.
在你的背后后面, 死亡, 正在準備。
And from distant regions, Prince Abgar,
並且從遠區域，王子 Abgar ，
A leprous body and a wretched soul
麻風的正文和不幸的靈魂
From a false faith of paganism,
從異教的一個假信念，
Heard of You from mouth to mouth,
從嘴聽說了你到嘴，
Heard of Your words and miracles,
聽說了你的詞和奇跡，
Heard of You and, in You, believed
聽說了你並且, 在你，相信
Of Your All-pure face, saw the likeness
你的都純的臉，看見了相似
With tears, kissed the likeness
與眼淚，吻了相似
In both body and soul, became whole
在身體和靈魂，變得了整個
His soul in Paradise, took up abode
他的在天堂的靈魂, 收起了忍受
With Abraham to rejoice eternally.
與永久高興的亞伯拉罕。
The Orthodox Church surpasses all other Christian groups in the richness of
her Tradition. The Protestants want only to adhere to Holy Scripture. But, not
even Holy Scripture can be interpreted without Tradition. The Apostle Paul
himself commands: "Therefore, brethren, stand fast and hold the traditions
which you have been taught, whether by word or our epistle" (2
Thessalonians 2:15). The tradition of Prince Abgar, without doubt, is of
Apostolic Tradition even though the apostles do not mention him in their
writings. The Apostle Thaddaeus, did not write anything at all and, according to
Protestant thinking, did not say anything and neither did he teach the faithful.
According to what then was he an apostle of Christ? St. John Damascene
[Damaskin] mentions the tradition of Prince Abgar in his defense of the
veneration of icons. How wonderful and touching is the letter of Abgar to
Christ. And since he previously wrote that he heard of His miraculous power,
that He cures the sick and since he implored Him to come and to heal him, Abgar
further writes: "I also hear that the Jews hate You and that they are
preparing some evil against You. I have a city, not large, but beautiful and
bountiful in every good: come to me and live with me in my city, which is
sufficient for the both of us for every need." Thus wrote a heathen prince
while the princes of Jerusalem were preparing death for the Lord, the Lover of
Mankind.
正統的教會在她的傳統的豐富超過所有的另外的克裡斯琴組。新教徒僅僅想要遵守神聖的經書。但是, 不甚至神聖的經書能沒有傳統被解釋。葩。韋勒自己命令的宗徒︰“因此，兄弟們，快的看台和田產你被教了的傳統, 是否由詞或我們的書信” ( 2 新約聖經 2:15 ) 。王子 Abgar 的傳統, 沒有疑問，盡管宗徒不在他們的作品提及他，傳統宗徒。宗徒 Thaddaeus , 根本沒寫任何東西並且, 根據想的新教徒，沒說任何東西和兩個都不他教了忠誠。根據然後是的他合[利爾]斯托。斯的一個宗徒？聖伊望。大馬士革人 [ Damaskin ] 在他的圖簽的尊敬的防衛提及王子 Abgar 的傳統。怎麼奇妙並且動人是到合[利爾]斯托。斯的 Abgar 的信。並且自從他以前寫了他聽說了他的奇跡的電源, 他治好病了並且自從他懇求了他來並且愈合他, Abgar 進一步寫︰“我也聽說猶太人恨你並且他們對你正在準備一些魔鬼。我有一個城市，不大，但是美麗並且慷慨在裡面每好︰來找我並且在我的城市裡與我同居, 它為為每需要的我們的兩個是足夠的。”當耶路撒冷的王子為主正在準備死亡時，這樣寫了一個異教徒王子, 人類的情人。
To contemplate God's wondrous help to Jonathan, the son of Saul (1 Samuel
13-14 1 Kings 13-14):
沉思到喬納森的上帝的令人驚奇的幫助, Saul 的兒子 ( 1 塞繆爾 13-14 1 國王 13-14 ) ︰
1. How the Philistines rose up against the Jews and the army of the
Philistines was: "as the sand which is on the sea shore" (1 Samuel
13:5 - 1 Kings 13:5);
1 . 敵人怎麼在對敵人的猶太人和軍隊上面升起了，是︰“作為在海岸上的沙” ( 1 塞繆爾 13:5 - 1 國王 13:5 );
2. How Jonathan with his young man that bore his armor [armorbearer],
attacked the Philistines, trusting in God and how he confused and defeated them;
2 . 怎麼與他的忍受了他的盔甲的年輕的人一起的喬納森 [ 替騎士拿盔甲者 ], 攻擊了敵人, 在上帝信任並且他怎麼糊涂了並且打敗了他們;
3. How even we should know the truthfulness of Jonathan's words: "It
may be the Lord will work for us: for there is no restraint to the Lord to save
by many or by few" (1 Samuel 14:6 1 Kings 14:6).
3 . 我們怎麼甚至應該知道喬納森的詞的真實︰“它可以是為吾主愿望工作︰因為到由許多或由很少保存的主沒有抑製“ ( 1 塞繆爾 14:6 1 國王 14:6 ) 。
About the divine branch from the root of Jesse
關於從傑西的根的神聖的分支
"And there shall come forth a rod out of the stem of Jesse and
a Branch shall grow out of his roots" (Isaiah 11:1).
“並且將向前來在那裡從傑西和一個分支的莖的杆將戒除他的根” ( 艾賽爾 11:1 ) 。
With such clear prophesies about Christ the Lord, why did not the Jews
believe in Him as the Messiah? Because of their insane pride and because of
their insane crimes against holy and righteous men. Who is that rod from the
stem of Jesse other than the Lord Christ? Jesse was the father of King David
and the Messiah was expected from the lineage of David. He appeared from the
lineage of David and from Bethlehem, the city of David. The "rod out of the
stem of Jesse" signifies the physical descent of the Lord through the
Virgin Mary, a descendant of Jesse and David, and the "branch out of his
roots" Jesse's roots signifies the revealed righteousness in Him which
was trampled down by the many kings from the house of David. Trampled down
righteousness is like a dry tree stump. But from the root of such a tree stump,
a green branch sometimes sprouts. The Lord Jesus will be such a self-sprouting
branch. From His mother, He will be of the lineage of David, by righteousness
from the lineage of David but by His Divine Conception, He will be of the Holy
Spirit. In eternity from the Father without a mother, in time from a mother
without a father. In eternity, the concept of becoming man [incarnation]
remained hidden under the covering of Divinity; in time, His Divinity therefore
remained hidden under the covering of humanity. Pilate gazed in vain at this "rod
from the stem of Jesse" and cried out: "Behold the Man!" (St.
John 19:5), the same as when one looks at a wire conveying electrical current
among many ordinary wires and cries out: "Behold the wire!" Neither
does he recognize electrical current in a wire nor did that one [Pilate]
recognize God in man.
與如此的清楚關於合[利爾]斯托。斯預言主, 不猶太人為甚麼作為伊伊穌。斯相信了他？因為他們的發瘋的驕傲並且因為他們的對神聖並且正直的人的發瘋的罪行。從除主合[利爾]斯托。斯以外的傑西的莖的那杆是誰？傑西是達微。德和伊伊穌。斯從達微。德的系被期望的國王的父親。他從達微。德的系並且從伯利恆出現了, 達微。德的城市。“從傑西的莖的杆”通過童女瑪利亞意味著主的物理的降下, 傑西和達微。德的一個子孫，並且“他的根擴大范圍”傑西的根在他意味著揭示的正直它從達微。德的房子在由許多國王下面被踐踏。在正直下面踐踏了象一個干燥的樹樹樁一樣。但是從如此的一個樹樹樁的根，一根綠色的樹枝有時發芽。主伊伊穌。斯將是如此的一根發芽自我樹枝。從他的母親, 他將有達微。德的系, 由從達微。德但是由他的神聖的概念的系的正直，他將有聖神。在從父親的永恆沒有一位母親，及時從一位母親沒有一位父親。在永恆，成為人的概念 [ 化身 ] 留下在神性蓋住下面隱蔽;及時, 他的神性因此留下了在人類蓋住下面隱蔽。Pilate 無用在“從傑西的莖的這杆”凝視了並且驚呼︰“看到這個人﹗”( 聖伊望。 19:5 ), 與一樣當一個人看在許多平常的電線之中傳送電流的一根電線時並且驚呼︰“看到電線﹗”他也也不不在一根電線中認出電流做了那 [ Pilate ] 在人認出上帝。
O Lord Jesus, Man-kind loving God-man, make us to love God and save us.
哦！主啊伊伊穌。斯, 愛神人的人類, 做我們到愛上帝並且救我們。
To Thee be glory and praise forever. Amen.
讚榮和感謝永遠歸於你。阿民。