Characteristics of Apostolic Teaching

В данном случае, и of the sun, and of the Holy Spirit, when God means. В мифе, в сантискуль, в сервансе, our main responsibility is teaching. И это не одна большая сманса. Потому что, в течение, мы убили в следующем сантиске. Мы убили их в сантиску, их в сантиску, их в сантиску, их в сантиску, их в сантиску, и в следующем сантиске, которые мы берем в сантиску и убили в 50 лет. Это почему мы нужно берем в сантискуль, очень серьезно. Берем в сантискуль, очень серьезно, в как мы берем в сантискуль. Мы нужно обучать и обучать и обучать и обучать и обучать и обучать, что это значит, что вы можете снять в сантискуль, и также, которые могут снять их в сантискуль и в сантискуль и обучать и обучать сантискуль. Now, specially with the AI, many of us take the easy way. Мы не запрятаем лисом, просто мы идем к AI-оприкации и используем их запрятаем лисом. Так что, gradually, вы не будете в сантискуль, но в сантискуль, вы будете в сантискуль. Еще одна шкая. Иногда мы даем наш пирсенетопинь. И когда мы с teachем, то пирсенет не asking us to teach our children our personal opinions. Но, чеш хочет нас teach us the holy tradition that passes down from the Lord Jesus Christ to the apostles to their successors until it teaches us. Есть, есть какие-то шкая, которые могут быть в сантискуль, например, то чеша смеется в это или в это. Испешивая, когда вы find two groups in the cup to church, say things against each other, и мы, в сантиску, будут быть в сантискуль, в which group is correct, и есть много шкая, как в сантискуль, как в сантискуль, как в сантискуль, как в сантискуль, все эти шкая. Но, в сантискуль, в спеет, что мы имеем в твое имя, в сантискуль, в сантискуль, но есть обещание обещания, обещания обещания. И эта обещание обещание, в основном, в течении от подзанки фарда, специально сантиски фанаси, и сантиски. Например, в сантискуль, есть документ, который был в ритин, в краховом магазине, может быть 10 лет назад, в сантискуль, в сантискуль, в сантискуль, в сантискуль, в сантискуль, в сантискуль. Так, мы не должны, в течении от нашей сантиски, даже если вы обещали сантискуль, но не выяснили, и вы не выяснили, если вы делаете your personal opinion, и это течении от этой сантиски. Течении от этой сантискиль, в течении, в течении, в течении от этой сантискиль, в сантискуль, в сантискуль, это так, что я хочу сказать вам сегодня, о том, что вы, о том, что вы делаете сантискуль, в течении от этой сантискиль, в течении от этой сантискиль, в течении от этой сантискиль, в течении от этой сантискиль, например, эволюшен. Эволюшен есть эфиры, кто может быть эфиры, и пытается провести, through research, through scientific evidence, etc., но до now, мы call it theory, it is not fact, it is a theory, but revelation is different. Мы пытаемся, что эта холиска, длительная холиска, все сантискиль, которые только в течении от этой сантискиль, например, в течении от этой сантискиль, когда Lord сказал unto them, как и Мисайя, это сына в Деви, но в Деви, он козит, он козит, он козит, когда в течении от этой сантискиль, в течении от этой сантискиль, Lord has sent to my Lord. Вот здесь, Lord Jesus Christ Himself said, "These words of the words of the Word of the Holy Spirit, and some Peter said, "No prophecy came by the will of man, but the Holy Man of God spoke and inspired by the Holy Spirit." So when we speak about creation, for example, creation versus evolution, evolution is a theory, but creation is not a theory. Creation is a revelation of the Holy Spirit. God revealed to us that He created the world from nothing. That's what I mean. Orthodox teaching relies on the biblical teaching rooted in divine revelation. What's revealed to us in the Scripture is what we teach. So Orthodox teaching begins with the Holy Scripture as the written word of God and always understood within the free work of the living tradition of the Church. So during all these years, from the Old Testament and the New Testament, people believed in creation. That is the Holy Tradition or the Living Tradition of the Church. The verses in the Holy Scripture, not just verses we quote, but it is a life to be living. When we speak, for example, about the Holy Trinity, God revealed Himself as Trinity, three in one. And this has to do with our life. Because when we understand the Trinity, it relates to our life. We surrender to God who is above us and we believe in God who is with us in many way and God who lives within us, the Holy Spirit is the C.R.1. But here, understanding the Trinity, made a deeper understanding of the mystery of God. And you can apply this all other doctrine like creation, the incarnation of the Son of God, crucifixion, all these doctrines. When you teach why you are preparing your lesson, as yourself, does this agree with the Spirit of Scripture and with humanity's salvation in Christ or not? What I'm writing, does this agree with the Spirit of Scripture? Not only in dogmas and doctrines, but even in practices. For example, if you want to speak about drinking or social activity like dancing or how we do in our celebrations like weddings or graduation or whatever. When I say yes, dancing is acceptable or social drinking is acceptable, etc. As yourself, does this agree with the Spirit of Scripture or not? Does this agree with the four rules that San Paul mentioned when he said everything is awful, but not everything can be defied, not everything is suitable, not everything, control me and I should not offend anybody or not? Because sometimes we try to teach what the children like to hear. And this is wrong. San Paul said, "If I please men, I am not a servant of God." So ask yourself, does this agree with the Spirit of Scripture and the revelation in the Scripture or not? На второй момент, в течении, влезваясь и влезваясь в милый крат. Что я имею в this? Теперь все диногнические, даже в этом жиле, все из нас, мы используем критик и текст. Но этот вопрос — это в интерпоритации. Впрочем, в интерпорт в влезваясь в милый крат, в влезваясь в интерпорт в влезваясь в милый крат, в влезваясь в интерпорт в влезваясь в милый крат, и в влезваясь в интерпорт в влезваясь в милый крат. Так, я имею влезваясь в течении. В течении не влезваясь в течении, но это может быть наимодействие от фаброшки. И мы знаем, что эта первая дивизия была в течении в 451. Так, я имею влезваясь в течении в 451, и видимо, что наш милый крат, о том, что это. Но вы можете, когда вы лезете в течении, потому что некоторые люди в течении в течении, они вонили в правильную течении, что в течении в течении в правильную течении, unfortunately the pro-stunt tried to do this even with the script. Например, вы можете иметь в течении в течении, и два версии fertilebeing, была зан mulherс пад или Chungна. Это когда подлуш pudли lık по зоне Николай. Это тяна, тяна, тяна, тяна, тяна. Так это очень фиум. Почему они здесь? Они здесь и здесь, чтобы вырвать в эту скрепцию. Это потому что если вы хотите просмотреть тяна, то нужно просмотреть тяна, как можно, в тяне, тяна. Если вы не хотите знать тяна, но нужно вернуться на тяне, чтобы understand how this world is translated. Потому что, конечно, много людей, которые знаете, это translation, это translation of some of the famous and serious in order to prove a certain dogma or a certain doctor. Если вы хотите знать себя, что вы хотите тяна, то нужно вернуться на тяне, чтобы эта родная, которая является правой, которая является правой, или нет. Если вы фокусы на серии и на афанастюции, это будет гроза. Это они из-за Александра и Фаатер. Но также из-за гроза и Герегуля Теорожия, из-за Александра и Герегуля Теорожия и Миня. Мы, как бы, из-за Александра, не обучили и новую доктору. Но мы обучили, что мы из-за Александра. Такая первая question - does it agree with the spirit of Scripture? Second question - is it consistent with the teaching of the early fathers or not? The third question - in any religion, the goal of this religion is to change the moralities of the people, to make them good citizens. But in the Scripture, the goal is not intellectual knowledge. You, at the Sunday school, servant, your goal is not just to provide intellectual knowledge. But this knowledge should transform the life of your children pertaining to their salvation and their sanctification. So any teaching that does not transform life and lead to repentance, and lead to participation in the sacrament, and divine grace is not an orthodox teaching. Even if it is intellectually accurate. Ask about your children - how consistent they are in their spiritual camera? How consistent they are in attending the church? Especially in the youth. Maybe it's a little chirp during common their parents. But what about the youth? For example, if you have a very successful youth meeting, attended by hundreds of youth, 500, 700 and 100. But at the end, out of these 500's, who attend weekly, you have 50 who attend liturgy regularly. Isn't there something wrong? Because this meeting did not lead to active participation in the sacrament, that not lead to a life of repentance. Maybe our tea are coming to you this meeting because they have fun, they have social gathering after the meeting, they go to the gym and play and spend some activity. So at the end, don't be happy with how many people attended the meeting, should be happy with how many people this meeting transformed their life. That's why in Orthodoxy, theology is understood as a spiritual medicine. It transforms the life of the people, leads them to repentance, leads them to live a sanctified life and eventually their own salvation. The fourth point that Orthodox teaching is never separated from the liturgical life of the church. The liturgy is not just a practice that we do every week. The liturgy is a theology that is chanted and lived. Liturgy is a theology that is chanted and lived. For example, when we start by saying "Glory and honor and glory to the Holy Trinity", there is a theology here, the glorification of the Holy Trinity and the worship of the Holy Trinity. That's why the congregation responds to the exibatory glory to the Father and Son and the Holy Spirit. So there is theology here, it's practiced, it's lived and also chanted. When a woman says "Holy, holy, holy", who created man and when he fell, you did not abandon us to the end but visited us through your Holy prophets and the last day you manifested yourself to us through your only bigot of Son, etc. These three passages. It is theology, the theology of incarnation, the theology of the divinity of Christ. If you pay attention and say "You, the Father", have manifested yourself to us through your only bigot of Son. That is the Son and the Father, Arouan, and the congregation responds to Amin, Amin, Amin, we believe. So it is the theology that we live and we chant it. If your teaching does not lead the student to the liturgical and communal life of the Church, then there is something wrong here. Our teaching will be like philosophy, like Plato or our Statole. When they spoke about how to live morally in this world. But the teaching should lead to the liturgy. In the Orthodox understanding, we take the power and the grace from the liturgy and then it ends in the liturgy. So it's like a cycle. The power of our ministry comes from the liturgy and this power leads us and homo are serving into the liturgy. The divine liturgy is the ectbians, all the liturgical prayer, midnight praises and praises in general. All this we should be active in the life of our children. But the children who come just for 15 minutes at the end of the liturgy and take communion and leave, then their life is not transformed. Through your lessons and through your teaching, you need to present to them the communal and the liturgical life of the Church. And how to let them participate in the liturgical life of the Church, again it's a practice and it is chanted in the liturgy. The fifth point, all the teaching is the trinitarian center. وكريسة سنترت تريني ترين سنترت because every work is a work of the Holy Trinity the incarnation is a work of the Holy Trinity as Archangel Gabriel said to Sant'Mari "the power of the most high overshed you, that's the father and the Holy Spirit will come upon you, that is the Holy Spirit "سوى جوانه يحبه منه منه منه منه منه منه منه "الحرسة سنترت "يو ريح جيسة سروز "الأخذ منه ريح جيسة "الأخذ منه ريح جيسة "الأخذ منه ريح جيسة منه "الذي نتحقنا مننا أخذنانا أخذنا مع the Holy Trinity "الأخذ منه ريح جيسة سنترت "الأخذ منه ريح جيسة "الأخذ منه ريح جيسة "الأخذ منه ريح جيسة بشكل مفترض من مفترض من مفترض "الأخذ منه ريح جيسة "الأخذ منه ريح جيسة "الأخذ منه ريح جيسة لتفعله منه. لتفعله منه عجمع. كيف يدلت with clergy كيف يدلت with the sequence كيف يدلت with servants كيف يدلت with the people كيف يدلت with the problems كيف يدلت with the course لما يدلت لديك لا تقلق لك ولكن يدلت لديك أخير في مجدداً ويأتي منه ويأتي ماذا أأتي لديه في مجدداً ويأتي منه لأنه مجدداً لديك في المجدداً وما يأتي منه ولكن to be learned from the example that's very very different every day a new experience every day a new lesson that's why you need to be an example for your children to connect with them some servant the relationship with the class only the one hour on Sunday how they can learn from your example you need to be connected with them more than this one hour through visitations through trips through spending time together you need to watch you and learn from you your prayer life your purity your humility your peacefulness your forgiveness your discernment all this part of the curriculum the curriculum is not only what you teach but your personal life is a very important curriculum and Sunday school number eight Eglisial teaching within the one but I said it in the introduction but I will repeat it again there is no individualistic or so-dux teaching the teaching always always, always exist within the church it is under the guidance of the bishop you cannot teach something your bishop said this is wrong especially when it comes to doctrine you cannot it should be under the guidance of the bishop within the framework of the holy tradition and harmony with the holy synod and in spirit of obedience and unity let me repeat it again what you teach should be under the guidance of the bishop within the framework of the holy tradition and harmony with the holy synod in spirit of obedience and unity any teaching that separates people from the one body of the church or increases the division it is not an orthodox teaching no matter how appealing it may be this is one of the characteristics of the orthodox teaching number nine the orthodox teaching is balanced between mind and heart because orthodoxy rejects dry intellectualism or uncontrolled emotionalism in some delimination you can see they are just emotional hyper and in others just it is philosophy dry intellectualism but the orthodox teaching keeps the balance between the mind and the heart there is a spiritual discernment in it mind enlightened by grace and a heart humbled by the grace of God that's why in the first Christian chapter eight when Saint Paul spoke about should we eat what is offered to the idol or not and usually I use this chapter to answer the question should we drink or not using the same concept Saint Paul spoke about how knowledge puffs up when you separate mind from heart your knowledge will puffs you up but Saint Paul if he spoke about how love this emotion it defies easy is knowledge but the knowledge should be enlightened by the grace of God and the heart should be humbled by the love that's why he said at the end of the chapter if eating meat that's offered to the idol and I replace this if drinking or dancing will offend my brother I will not eat or drink or dance for you as Saint Paul said so here you can see the balance I have the knowledge in my mind but this knowledge is enlightened by the grace but my heart and my emotions is for my brother not to make him stumble and we should know that faith is not again it's reason but it is above and beyond reason number 10 or so looks teaching is a practical teaching it is the truth that turns into life ask yourself how come I live this lesson and how my children will live this lesson what is the practical application how this affect my family my work, my holiness, my prayer life because the goal is to form a complete Christian person not merely a knowledgeable student but to transform a complete Christian person his honest opportunity shared with us a story when he was a Sunday school servant he gave a lesson about the importance of keeping the day of the Lord to holy very very powerful lesson and at the end he asked the students I heard this story from him, by the way if you ask the students how many will attend this Sunday the church and not a single student raised his hand so he felt very disappointed after this powerful lesson nobody will come Sunday the church so he spoke, ask it each one why and this has a reason his father was sick and he is taking care of him and he cannot, I think, has a point in it at hospital or whatever and the second one, oh he's working on Sunday third one, there is a, he has a school whatever, a reason so he said, I give a very powerful lesson but to the most practical they cannot apply it in their life that's why we need to ask ourselves how I can live this lesson what is the practical application I remember in the outline when we used to prepare for the school it started with introductory questions then a verse, then meditation then the lesson itself in sections and then it concludes by application and homework and then final questions or concluding questions the practical application is very important element in the outline of the lesson number 11 or the book's teaching forms communion and love what am I by this? the fruit of the sound the teachings the worshiped teaching love of God, love the church love of the Brazilian love of the service and love towards sinners for example, if two students in your class, they are not reconciled with each other I expect after a lesson that's anointed by the Holy Spirit these two students were reconciled with each other like when some Peter spoke on the Panthe coast of the day there was a reaction what should we do and 3000 people were baptized in the day teaching that produces cry or division or superiority is not from the Spirit of God but also teaching produces love of God, love of the church love of the Brazilian love of the service love of the sinners and love of the enemies that is the Orthodox teaching and the final point, last point, number 12 teaching, although strong in faith but applicable to every age the Orthodox teaching is unchanging in Athens but it is flexible in the method the faith itself does not change because God is unchanging and faith is one and salvation is one however, the way the faith is explained may vary from place to place and from age to age according to the culture age and group and the context and that is the power the teaching of salvation appealed to the Jews and the Gentiles appealed to the Greek and the barbarians and also from the first century until now it actually fits all generations all time to review the 12 points that I mention about Orthodox teaching it is biblical, but rustic, salvific, liturgical Christ's center, Mr. Gugikal, rooted in the life of the servant, ecclesial and under the Biscopal authority, balanced between mind and heart, practical and life-giving, focused on communion and love, firm and faith, yet adaptable and flexible in this. I hope we can benefit from this lecture in how we prepare our lessons and how we make sure that we teach the teaching of the Church not our own personal opinion or our own personal conviction, but we need to be faithful in teaching and deliver what the Church is teaching. Glory be to God forever and ever.