| Разъяснив одну часть недоумений касательно специального значения слова menazzeach, мы обращаемся теперь к разрешению второго вопроса и именно: кого нужно разуметь под начальником? Чтобы представить дело в возможной ясности, мы должны кратко упомянуть о музыкальном устройстве хоров в Ветхозаветной церкви. Из всего количества Левитов для пения и игры при богослужении были назначены Давидом четыре тысячи человек ( 1Пар. 23:4 ), которые по чредам распадались на двадцать четыре отделения; в каждом из них было по двенадцати руководителей и учителей, составлявших в совокупности отборный хор из 288 лиц ( 1Пар. 25 гл.). Главными начальниками были Асаф, Еман и Ефан или Идифун (по слав.: Ефам, Идифум) ( 1Пар. 31:38, 39, 44; 15:17; 25:1 и др.). По-видимому, всего естественнее было бы мыслить при menazzeach трех означенных управителей, но есть факты, которые заставляют некоторых комментаторов думать иначе. В составе Псалтири мы встречаем пять произведений, приписываемых заглавиями Асафу (75, 76, 77, 80, 81 по Евр.). Находят странным то обстоятельство, что Асаф, главнейший из членов певческого левитского сонма ( 1Пар. 16:5 : Asaph harosch) будто бы передавал свои песни для музыкальной обработки и исполнения какому-нибудь другому начальнику. Посему, ограничивая объем понятия menazzeach, придают последнему значение не управляющего музыкой, но учителя (Sangmeister) 53 , того, кто должен переложить известный псалом на музыку и разучить в левитском хоре 54 . Это объяснение имеет против себя свидетельства надписаний и вызывает новые недоумения. Во-первых, по нему выходит, что menazzeach не может относиться к главному начальнику, ибо Асаф, хотя и был таковым, однакоже ставил в заглавии своих творений подобное обозначение. Это на первый взгляд, конечно, не совсем понятно, но ведь остается во всей своей загадочности и при воззрении Делича и его сторонников, и им приходится ограничиваться только ссылкою на крайнюю редкость подобных примеров 55 . Надписание пс. 77 (по Евр.) с несомненностью убеждает нас в том, что Асаф, несмотря на свое главенство, передал свою песнь начальнику хора Идифунова“, т. |
| 660 См. Gerald Н. Wilson, «Shaping the Psalter.: A Consideration of Editorial Linkage in the Book of Psalms,» in The Shape and Shaping of the Psalter, ed. J. Clinton McCann, JSOTS 159 (Sheffield: JSOT Press, 1993), pp. 72–82. Также в этом томе, «Understanding the Purposeful Arrangement of Psalms in the Psalter: Pitfalls and Promise,» pp. 42–51. Среди других, связанных с этой темой, статей Уилсона: «The Use of Royal Psalms at the «Seams» of Hebrew Psalter,»JSOT35 (1986): 85–94; «The Use of " Untitled» Psalms in the Hebrew Psalter,» ZAW97 (1985): 404–413; и наконец, до его опубликованной диссертации: «Evidence of Editorial Divisions in the Hebrew Psalter,» VT34 (1984): 337352. 661 См. J. Clinton McCann Jr., «Books I-III and the Editorial Purpose of the Hebrew Psalter,» in The Shape and Shaping of the Psalter, ed. J. Clinton McCann, pp. 93–107. Маккан считает, что внимательное изучение «стыковочных» псалмов, таких как Псалмы 1–2, 41–43 и 72–73, можно определить, что первые три книги Псалтири отражают плач и надежду общины пленников в той же степени, как и последние две книги. Необходимость в переориентации общины пленников от богословия Давида/Сиона было для них единственным способом обновления надежды. Однако проблема и ее решение возвращаются к завету Давида и его царской роли в книге 5 ( Пс. 107–109 и 137–144). Маккан следует выводам Насути (Nasuti, Tradition History and the Psalms of Asaph (SBLDS 898 [Atlanta: Scholars Press, 1988]) о том, что Псалмы Асафа, как до так и послепленной эпохи являются главными кандидатами на место «редактора» нашей нынешней Псалтири (см. стр. 105–107 упомянутой раннее главы в книге Маккана). 662 Эта таблица должна бы занять место таблицы на стр. 41 в книге Теша и Зорна (Tesh/Zorn, Psalms, Volume One in the NIV Commentary Series). К сожалению, таблица, приведенная на 41 странице, неверна, включая ссылку 47ю Удивительно, как много других комментариев и введений к Псалтири допустили те же ошибки. Если существуют сомнения, мы должны считаться с ними,, что я и сделал. Ссылки на Эль и Элоа, разновидности имени Бога не включены в таблицу и не изменили бы статистических выводов этой таблицы. Новая таблица включает использование слова элохим при ссылке на языческих богов. |
| составление и перевод А.А. Бурова Святой Кентигерн Мунго, игумен и епископ (†ок. 603–612, память 13 января, в Глазго – 14 января) Большая часть того, что известно о св. Кентигерне (Kentigern), основывается на источниках XI–XII веков и, иной раз, вызывает сомнение в достоверности. Св. Кентигерн, по преданию, был родственником Лотиана, сына святой Теноу (Thenaw), или Тейни (Thaney), или Теноги (Thenog), или Теневы (Theneva), британской принцессы, и, вероятно, внуком принца Уриана (Urien). Когда стало известно, что она беременна от неизвестного мужчины, ее бросили со скалы. Обнаружив ее живой у подножия утеса, ее отправили вниз по течению в лодке (или бочке) в Ферс оф Форс 89 . Она достигла Калросса (Culross), где получила приют у св. Серфа (Serf). Она родила ребенка, и св. Серф дал ему имя Мунго (что означало дорогой малыш). По преданию, св. Серф вырастил Кентигерна, и тот стал отшельником в Глазго (Glasghu, Glasgow). Его святость стала известна, и примерно в 540 году он был поставлен епископом Стрэтклайда (Strathclyde) ирландским епископом. Имеются основания полагать, что фактически он начал свою проповедь в этих местах, именуемых Кэтьюр-на-Клайде (Cathures on the Clyde), иначе Глазго, основал там церковь и продолжил свою проповедь по всей Кумбрии (Cumbria). Он был, по сути, первым епископом Стрэтклайда. Во время своего епископского служения он возродил почитание св. Ниниана и восстановил в Глазго его церковь . Имя его матери носят площадь Сент-Енох (Saint Enoch " s Square) и городской железнодорожный вокзал. По преданию, политические беспорядки вынудили его отправиться в изгнание в Карлайл (Carlisle), а затем – и в Уэльс, где он, как утверждается, остановился у св. Давида в Меневии (Menevia). Считается, что он основал монастырь Лланэлви (Llanelwy), где после него игуменом стал св. Асаф (Asaph), когда его позвал на север король-христианин Редерих (Rederech) около 553 года. На севере он снова поселился в Ходдаме (Hoddam), ныне Дамфрис, а также жил в Глазго, где и отошел ко Господу во время купания. Он был похоронен в соборе Глазго. |
| St Asaph Cathedral Interior of St Asaph Cathedral Veneration for St. Asaph was so strong that with time the town where his diocese was centered was renamed to St Asaph in his honor. The monastery and cathedral associated with the saint were very famous. In the 12th century the Normans founded a new large diocese with its center in St. Asaph. Some parish churches and holy wells in Wales are dedicated to St. Asaph to this day. The most famous well bearing his name is at Ffynnon Asa in Flintshire and is considered to be the second largest holy well in all Wales. It was recorded that its water cured many people of nervous disorders and rheumatism. For many years an annual fair in memory of St. Asaph was held in the city of St Asaph. This saint is honored as the patron of the city of St Asaph and the Anglican (Church in Wales) Diocese of St Asaph. There is also evidence for the veneration of St. Asaph in Scotland. St. Asaph " s Church in Llanasa Many settlements and small places near Holywell in the Welsh county of Flintshire bear the name of St. Asaph: for example, Llanasa (“church of Asaph” – the saint himself labored there), Pantasaph (“Asaph’s hollow”), Onnen Asa (“Asaph’s ash tree”), Ffynnon Asa (“Asaph’s well”, mentioned above). All these place names suggest that the saint may have lived in this area as a hermit. According to a popular version, until the latter part of the 13th century a shrine with the relics of St. Asaph was kept inside the parish church at Llanasa (the original church there may well have been built by him) and was later translated to St. Asaph Cathedral. The church in the village of Llanasa is dedicated to him to this day. A street in the south-east London district of Brockley is named after St. Asaph. This holy man is usually depicted either as a bishop with a book or a monk carrying burning coals. Church of St. Asaph and St. Kentigern in St Asaph Today St. Asaph is a small and attractive city on the River Elwy in North Wales surrounded by beautiful countryside. This city boasts a small ancient Anglican cathedral dedicated to St. Asaph, which, among other things, contains the oldest copy (to be more exact, the original) of the Bible in the Welsh language (translation by Bishop William Morgan). The first Celtic cathedral existed here as early as the 6th century. In the 13th century the English King Edward I burned down the cathedral in St. Asaph and the new one was completed only by the following 14th century. The present building dates back precisely to that period. One of St Asaph’s parish churches (dating to the 15th century) is dedicated to St. Asaph and St. Kentigern, an appropriate symbol of these two saintly friends who once worked here side by side for the glory of Christ. |
| Holy Hierarch Asaph of Wales Commemorated May 1/14 Dmitry Lapa The future saint was born in the 6th century and was most likely a son of a Welsh king. Such great saints of the early Welsh Church as Deiniol of Bangor and Tysilio of Meifod were among his relatives. The activities of St. Asaph are associated with North Wales. According to late versions of the Life of St. Kentigern (also called Mungo) of Scotland, St. Asaph was tonsured a monk and became one of his closest disciples and helpers in the years when Kentigern lived in Wales. There is an account of one miracle which occurred in St. Asaph’s lifetime. Once, as a young man and disciple of Kentigern, he brought him burning coals in his clothes, suffering no harm at all from them. Seeing this miracle, Kentigern realized that Asaph was great in the eyes of God. It is known that at that time St. Kentigern built a wooden monastery and established an episcopal see on the site of the present-day city of St. Asaph in what is now Denbighshire in North Wales. The original name of this city was Llanelwy which means “church on the river Elwy”. Now it is the second smallest city (town with a cathedral) in Britain. According to tradition, Kentigern gathered a large community of 965 disciples around himself, and all of them labored at the monastery that he founded: 300 disciples worked in the fields, another 300 worked in barns and monastery buildings, and the remaining 365 attended church services and sang in the choir nearly every day alternatively. St. Asaph was one of his ablest disciples. With time Asaph became an evangelizer and labored much especially in Flintshire in Northeast Wales, where many places still keep his memory. When Kentigern left Wales and returned to Cumbria and Scotland (in around 573), Asaph returned to Llanelwy where he became his successor as abbot and the second bishop of the city. There is an opinion that at that time Asaph founded the first cathedral in Llanelwy. For the rest of his life, Asaph was a very active and exemplary bishop of Llanelwy. This saint of God reposed in about 600 or probably in the early 7th century. |
| Dyfrig, also known by the Latin name of Dubricius, was one of the founders of Orthodox monasticism in Wales. Venerable Illtyd, Abbot of Llantwit Major in Wales and the Teacher of the Welsh Dmitry Lapa Venerable Illtyd, Abbot of Llantwit Major in Wales and the Teacher of the Welsh Commemorated November 6/19 Dmitry Lapa St. Illtyd, who knew very well both the Old and New Testaments, all kinds of philosophy, and other sciences, and was one of the most learned figures of his age, was probably born in the first half of the fifth century. Holy Hierarch Deiniol, Bishop of Bangor in Wales Dmitry Lapa Holy Hierarch Deiniol, Bishop of Bangor in Wales Commemorated September 11/24 Dmitry Lapa St. Deiniol (the Welsh from of Daniel) lived in the sixth century. He was a descendant of one Celtic ruler in Northern Britain. Holy Hierarch Asaph of Wales Dmitry Lapa Holy Hierarch Asaph of Wales Commemorated May 1/14 Dmitry Lapa Veneration for St. Asaph was so strong that with time the town where his diocese was centered was renamed to St Asaph in his honor. The monastery and cathedral associated with the saint were very famous. Venerable Beuno, Abbot of Clynnog Fawr in Wales Dmitry Lapa Venerable Beuno, Abbot of Clynnog Fawr in Wales Commemorated April 21/May 4 Dmitry Lapa Of the life of Venerable Abbot Beuno, probably the greatest saint in North Wales, we know very little. His Life was written many years after his repose, but even the bloody 16th-century Reformation could not erase the memory of this saint of God. Venerable Cadoc, Abbot of Llancarfan in Wales Dimitry Lapa Venerable Cadoc, Abbot of Llancarfan in Wales Commemorated: January 24/February 6 and September 25/October 8 Dmitry Lapa St. Cadoc (c. 497 - c. 580) was the founder of the famous monastery of Llancarfan (c. 518) in the present-day Vale of Glamorgan in Wales. This monastery was to become one of the best-known in Wales, as well as a great centre of learning. Комментарии Lubov 15 ноября 2016, 14:00 Holy Father Cadfan of Bardsey, pray to God for us! Новые материалы Выбор читателей © 1999-2016 Православие.Ru |
| Kentigern was exiled from the country for a while. According to the tradition, during the period of exile St. Kentigern first worked for several years in Cumbria, in present-day north-western England, with the city of Carlisle as its centre. St. Kentigern is remembered in a number of places in Cumbria to this day, in particular there is a Greek Orthodox missionary parish in the town of Keswick, dedicated to local saints: Sts. Bega, Mungo (Kentigern), and Herbert. Tradition says that after Cumbria, Kentigern travelled to Wales where he worked for some time with its patron—St. David, and then founded a great monastery in Llanelwy in north Wales, in the present-day county of Denbighshire. The first Abbot of Llanelwy after St. Kentigern was Saint Asaph, so, with time, the town where the monastery was situated became known as St. Asaph (as it is called to this day). It was recorded that 1,000 monks lived in this great monastery founded by St. Kentigern at the same time. Finally, under the new king of Strathclyde, who supported Christianity, St. Kentigern was allowed to return to Scotland. On his return, the saint worked for some time in the place called Hoddom in the Galloway region in the south-west of the country (now the county of Dumfries and Galloway); he founded a monastery there, as well as at Ecclefechan in Dumfries. Then he made Glasgow his main missionary centre and episcopal see. A large community of monks and disciples grew around the bishop. Wherever the preacher travelled, he always erected crosses and built churches. The town (later city) of Glasgow began to rise around the church, or the monastery, established by St. Kentigern, and it can be said that the present famous city owes its existence to this saint in many ways. In the 12th century a magnificent Cathedral of St. Mungo appeared on the site of his original church in Glasgow. St. Kentigern " s Cathedral in Glasgow St. Kentigern was much loved and venerated by the people for his gift of working miracles. |
| Reform, a group within the Church of England that remains opposed to the idea of female bishops, said in a statement that while men and women are equal in God's eyes, they have different roles in life. The group reiterates the responsibility of leading and teaching rests solely on the shoulders of men and adds that at least a quarter of the congregation will disagree with the new role of women in the curch. Rod Thomas, speaking for the group said that men solely leading the congregation does not demean or devalue women and that they would " strive to teach and model in the lives of these great truths " " Male headship no more demeans women than it demeans Christ under the headship of his Father – which is clearly impossible in the perfect love of the Trinity, " he said in a statement back in July when the initial vote of the General Synod became public. " So from God's first purposes in creation to his ultimate salvation, headship and submission are taught and modelled. " Archbishop Welby acknowledged that not all laity and clergy will embrace the decision of the synod and that this difference of opinion could lead to a cleft in the church. " Without prayer and repentance, it is hard to see how we can avoid some serious fractures, " he said. Some churches in the Anglican Communion, of which the Church of England is a member, have ordained women for more than 25 years. The Episcopal Church, another member of the global Anglican Communion, first ordained a woman bishop in 1989 when Barbara Harris was ordained suffragan bishop of Massachusetts. A suffragan bishop does not traditionally have a home cathedral. Earlier in August, Right Reverend Gayle E. Harris, the current Bishop Suffragan of the Episcopal Diocese of Massachusetts, became the first female Anglican bishop to preach in a Welsh cathedral. Bishop Harris said women serving in the Anglican Church are " natural and appropriate. " " The church is not just enriched by women's ordination, it's more enabled and empowered by women's presence, " she told Episcopal News Service during a telephone interview from the U.K. as she prepared for her historic participation at Saint Asaph Cathedral in North Wales. " I see women bringing to the fore the desire that all people sit at the table of leadership, that all share in the benefits of the life of God. Nobody should be ignored or left out. " |
| Psalm Read at Times of Doubt, Hesitation, and Strong Temptations for Strengthening of Faith Source: Orthodox Life (Russian) Metropolitan Anthony (Pakanich) of Boryspil and Brovary, Chancellor of the Ukrainian Orthodox Church, speaks about a psalm that casts out all fear, cowardice and unbelief. Asaph, the psalmist, who lived during the times of King David, wrote 12 psalms. Psalm 72 occupies a special place among them. This psalm can be considered the crown of the winner, the winner of one’s fears and doubts, cowardice and lack of faith. “How good God is to Israel, to them that are of a pure heart!” A doubt crept into my heart that this is the truth. I saw how the wicked and liars thrive, how traitors, thieves and slanderers thrive in earthly affairs, and I started to have doubts. “… I had a zeal on occasion of the wicked, seeing the prosperity of sinners… They are not in the labour of men: neither shall they be scourged like other men.” Nothing stops the wicked. Pride and arrogance, insolence and lies became their “adornment”. They lead people away from You to inevitable destruction, indulging themselves in their selfishness and pleasing the devil. Loyalty to my people and responsibility for them have kept me from temptation. “I studied that I might know this thing, it is a labour in my sight: Until I go unto the sanctuary of God, and understand concerning their last ends. But indeed for deceits Thou hast put it to them: when they were lifted up Thou hast cast them down.” Going through doubts and misunderstanding, I have realized that true life is only in You. Everything else is deception and a mirage that disappear at Your approach. Only that which is unchanging is true, only that which is from You is eternal. Everything outside of you is doomed to ruin and destruction. “For my heart hath been inflamed, and my reins have been changed: And I am brought to nothing, and I knew not. I am become as a beast before Thee: and I am always with Thee. Thou hast held me by my right hand; and by Thy will Thou hast conducted me, and with Thy glory Thou hast received me. |
| 39 Do you look for another? But Daniel foretells the exact time. Objections to this removed. But perhaps, being unable, even they, to fight continually against plain facts, they will, without denying what is written, maintain that they are looking for these things, and that the Word of God is not yet come. For this it is on which they are for ever harping, not blushing to brazen it out in the face of plain facts. 2. But on this one point, above all, they shall be all the more refuted, not at our hands, but at those of the most wise Daniel, who marks both the actual date, and the divine sojourn of the Saviour, saying: Seventy weeks are cut short upon your people, and upon the holy city, for a full end to be made of sin, and for sins to be sealed up, and to blot out iniquities, and to make atonement for iniquities, and to bring everlasting righteousness, and to seal vision and prophet, and to anoint a Holy of Holies; and you shall know and understand from the going forth of the word to restore and to build Jerusalem unto Christ the Prince 3. Perhaps with regard to the other (prophecies) they may be able even to find excuses and to put off what is written to a future time. But what can they say to this, or can they face it at all? Where not only is the Christ referred to, but He that is to be anointed is declared to be not man simply, but Holy of Holies; and Jerusalem is to stand till His coming, and thenceforth, prophet and vision cease in Israel. 4. David was anointed of old, and Solomon and Ezechias; but then, nevertheless, Jerusalem and the place stood, and prophets were prophesying: God and Asaph and Nathan; and, later, Esaias and Osee and Amos and others. And again, the actual men that were anointed were called holy, and not Holy of Holies. 5. But if they shield themselves with the captivity, and say that because of it Jerusalem was not, what can they say about the prophets too? For in fact when first the people went down to Babylon, Daniel and Jeremy were there, and Ezechiel and Aggæus and Zachary were prophesying. |
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