The division of the Churches occurred as a result of human sin; the Lord Jesus Christ Himself created one Church and specifically prayed for its unity. At first, differences (dissensions, as the Bible calls this phenomenon) were perceived as the richness of the Church...
The division of the Churches occurred as a result of human sin; the Lord Jesus Christ Himself
created one Church and specifically prayed for its unity.
At first, differences (dissensions, as the Bible calls this phenomenon) were perceived as the
richness of the Church. But at the end of the first millennium, the mutual alienation of the Churches of the West and the East
led to the fact that Christians of the two parts of the Roman Empire ceased to understand each other and, what is
most terrible, lost the sense of the importance of unity.
Over the course of several centuries (from the 6th to the mid-11th) differences in the way of thinking and acting of the
West and the East did not prevent unity; however, several times during this period, a schism between the
Churches occurred due to the political pressure of the state authorities of the West and the East.
Finally, by the 11th century, against the background of mutual misunderstanding, this political schism in 1054 became
final. It lasted 910 years and was overcome in 1964 at a meeting between Pope Paul VI
and the Patriarch of Constantinople Athenagoras I, although reasons for mutual reproaches
and dissatisfaction continue to arise to this day.
In addition, in the depths of the Western Church by the 16th century, dissatisfaction with its own
shortcomings had matured, which led to the emergence of Protestantism, which subsequently divided into
countless branches.
All this was, we repeat, caused by purely human reasons, or rather —
sins. In essence, the matter lies in our inability to love and accept those who differ from us.
Gradually, the main motive for mutual reproaches between the Churches became a lack of faith and
a desire to justify one's own spiritual tradition not by the fact that people find Christ in it, but
by its advantages over others.
Division and its consequences are the foremost sin of Christians. How did it become possible? Like
any sin — because God respects our freedom. In the Church, in accordance with its
nature, two principles operate — God's will, good and perfect, leading the Church to
holiness and unity, and human nature, fluctuating between obedience to God and
its own sins. If the second principle did not exist, there would be no division, but then it
would not be a Church, but a concentration camp, and there would be no place for us all in it. After all, the fact that God
accepts us while we are still sinners is our only hope for salvation.
To whom, to which Church a Christian (a person who has come to believe in Christ) should turn so as not to
make a wrong step, is determined by each person in prayer. In principle, there is a cultural
community of people, which is largely formed under the influence of certain
confessions. That is why in every country one can distinguish a Church close to the majority. In
Russia, this is undoubtedly the Russian Orthodox Church. However, each person's path to God is
unique, and the Lord calls different people into different parts of the Church. The point, actually, is not in a
right or wrong step, but in where Christ wants to grant an encounter with Himself specifically to this
person.
At the same time, it is important to distinguish parts of the Church from countless sects and so-called "new
religious movements." The simplest criterion is the origin of the Church from the
apostles and its connection with global Christianity. In church language, this is called apostolic
succession. On the territory of our country, apostolic succession, besides the ROC, is also possessed by the
Roman Catholic and Armenian Apostolic Churches.
Understanding the versions of Protestantism is not so simple; here there are no clear criteria of ecclesiality.
In addition, it is important to keep this in mind: if a person was baptized in childhood (in Russia this almost
always means Orthodoxy), then there is no point in changing confession without very serious reasons, unless
they were baptized in some dubious sect... It is much more important to find a specific
community for oneself within one's own confession; after all, within every "normal" Church there is
a fairly wide diversity.
The main thing is very simple: you need to seek Christ Himself, and He will show you the Church...
17 In this chapter our Lord prays,
And again, Joh 17:24-26.
In his prayer he comprises all he had said from Joh 13:31,
and seals, as it were, all he had hitherto done, beholding things past, present, and to come. This chapter contains the easiest words, and the deepest sense of any in all the Scripture: yet is here no incoherent rhapsody, but the whole is closely and exactly connected.
17:1 Father - This simplicity of appellation highly became the only - begotten Son of God; to which a believer then makes the nearest approach, when he is fullest of love and humble confidence.The hour is come - The appointed time for it; glorify thy Son - The Son glorified the Father, both before and after his own glorification.When he speaks to the Father he does not style himself the Son of man.
17:2 As thou hast given him power over all flesh - This answers to glorify thy Son. That he may give eternal life, etc - This answers to that thy Son may glorify thee. To all whom thou hast given him - To all believers. This is a clear proof that Christ designed hissacrifice should avail for all: yea, that all flesh, every man, should partake of everlasting life. For as the Father had given him power over all flesh, so he gave himself a ransom for all.
17:3 To know - By loving, holy faith, thee the only true God - The only cause and end of all things; not excluding the Son and the Holy Ghost, no more than the Father is excluded from being Lord, Co1 8:6; but the false gods of the heathens;and Jesus Christ - As their prophet, priest, and king: this is life eternal - It is both the way to, and the essence of, everlasting happiness.
17:4 I have finished the work - Thus have I glorified thee, laying the foundation of thy kingdom on earth.
17:5 The glory which I had - He does not say received - He always had it, till he emptied himself of it in the days of his flesh.
17:6 I have manifested thy name - All thy attributes; and in particular thy paternal relation to believers; to the men whom thou hast given me - The apostles, and so Joh 17:12.They were thine - By creation, and by descent from Abraham. And thou hast given them me - By giving them faith in what I have spoken.So Joh 17:9.
17:7 Now they know that all things - Which I have done and spoken, are of thee - And consequently right and true.
17:8 They have received them - By faith.
17:9 I pray not for the world - Not in these petitions, which are adapted to the state of believers only. (He prays for the world at Joh 17:21, Joh 17:23, that they may believe - That they may know God hath sent him.) This no more proves that our Lord did not pray for the world, both before and afterward, than his praying for the apostles alone, Joh 17:6-19, proves that he did not pray for them also which shall believe through their word, Joh 17:20.
17:10 All things that are mine are thine, and that are thine are mine - These are very high and strong expressions, too grand for any mere creature to use; as implying that all things whatsoever, inclusive of the Divine nature, perfections, and operations, are the common property of the Father and the Son. And this is the original ground of that peculiar property, which both the Father and the Son have in the persons who were given to Christ as Mediator; according to what is said in the close of the verse, of his being glorified by them; namely, believing in him, and so acknowledging his glory.
17:11 Keep them through thy name - Thy power, mercy, wisdom, that they may be one - with us and with each other; one body, separate from the world: as we are - By resemblance to us, though not equality.
17:12 Those whom thou hast given me I have guarded, and none of them is lost, but the son of perdition - So one even of them whom God had given him is lost. So far was even that decree from being unchangeable! That the Scripture might be fulfilled - That is, whereby the Scripture was fulfilled. The son of perdition signifies one that deservedly perishes; as a son of death, Joh 12:5;children of hell, Mat 23:15, andchildren of wrath, Eph 2:3,signify persons justly obnoxious to death, hell, wrath. Psa 109:8.
17:13 In the world - That is, before I leave the world.My joy - The joy I feel at going to the Father.
17:15 That thou wouldest take them out of the world - Not yet: but that thou wouldest keep them from the evil one - Who reigns therein.
17:17 Sanctify - Consecrate them by the anointing of thy Spirit to their office, and perfect them in holiness, by means of thy word.
17:19 I sanctify myself - I devote myself as a victim, to be sacrificed.
17:20 For them who will believe - In all ages.
17:21 As thou art in me - This also is to be understood in a way of similitude, and not of sameness or equality. That the world may believe - Here Christ prays for the world. Observe the sum of his whole prayer,
17:22 The glory which thou hast given me, I have given them - The glory of the only begotten shines in all the sons of God. How great is the majesty of Christians.
17:24 Here he returns to the apostles. I will - He asks, as having a right to be heard, and prays, not as a servant, but a Son: that they may behold my glory - Herein Is the happiness of heaven, Jo1 3:2.
17:25 Righteous Father - The admission of believers to God through Christ, flows even from the justice of God.
17:26 I have declared to them thy name - Thy new, best name of love; that the love wherewith thou hast loved me - That thou and thy love, and I and my love, may be in them - That they may love me with that love.