🇬🇧 Glory be to Jesus Christ! 🌞
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Luke XVI, 19 – ‘ημεραν’ – ‘emeran’ – day
((that)
day).
Luke XVI, 25 – ‘αγαθα’ – ‘agatha’ – ‘good’ (in the original plural, i.e. ‘goods’). ‘κακα’ – ‘kaka’ – ‘evil’ (in the original plural). As in the case of serious illness and in the Gospel of Mark, Luke presents a state of suffering and deep social inequality through the word ‘evils’ (plural), which is often used to refer to significant moral evil. The conclusion is that huge social inequality, which leads to significant difficulties in life, cannot be considered a good thing, but rather that Christians are obliged to fight against it. These words from the mouth of the righteous and faithful Abraham are especially just.
Luke XVI, 26 – ‘ημων’ – ‘emon’ – ‘us’. ‘ημας’ – ‘emas’ – ‘us’.
Luke XVI, 31 – ‘ει μωυσεως’ – ‘ei moyseos’ – ‘if (they do not listen
to) Moses’. Interpreters explain that here Abraham (Jesus through his
mouth) testifies about Jesus as the One who will rise from the dead. The
same words also mean that if a person does not feel what is good and
what is evil, if they do not listen to their conscience about helping
people, have no compassion, etc., then even the greatest miracles will
not change such a person. A person’s conscience can also be awakened by
imperfect examples (such as the Law and the prophets, who have
prototypes and shadows
of future goods in Christ). Moreover, we are
encouraged to form our consciousness and conscience in such a way that
they are always open to such imperfect
examples, so that we do not end
up in the situation of the rich man.
It is a well-known parable that only Luke has. From it, we learn how we should approach social challenges.
We see the personal responsibility of each human being, in particular, in terms of how they treated their neighbours and, in general, in terms of social challenges.
I would also like to note that the parable clearly demonstrates the existence of the soul after a person’s death and before the general resurrection.
It is wrong to try to derive from the parable the doctrine of the
futility of prayer and good deeds for the salvation of the dead
. The
abyss
referred to in the parable means that those people themselves
cannot change their condition, but it does not mean that by God’s will a
person who is tormented in their soul, through the intercession of the
faithful, in particular the prayers and alms of their living neighbours,
and the Church, cannot pass from hell to peace, and subsequently to the
Kingdom of God. Also, do not pass
means that the saints do not descend
to hell, and the sinners do not go to the bosom of Abraham (before the
Resurrection of Jesus Christ, and afterwards to spiritual Paradise) at
their own will.
To Saint Averkios, Bishop of Hierapolis:
For readings from the Apostle, see the link:
24052023.html
John X, 9, 11, 14 – ‘ειμι’ – ‘eimi’ – (I) ‘am’. It is used only with emphasis. ‘εμου’ – ‘emou’ – ‘Me’.
John X, 14 – ‘εμα’ – ‘ema’ – ‘My’. Also with a different accent -
My
.
The very image of the door and the pasture is well described here:
https://www.facebook.com/Oleksandr.S.Zhabenko/
Glory be to Thee, our God, glory be to Thee!
Source:
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