| Свят. Амвросий делает на этом предмете особое ударение: «Взгляни сперва на твердь небесную, которая была создана прежде солнца; взгляни сперва на землю, которая стала видимой и была уже сформирована до того, как солнце явилось; взгляни на растения земли, которые предшествовали по времени солнечному свету. Тернии предварили солнце, былинка старше луны. Посему не почитай сей предмет богом, к которому в первую очередь представляются относящимися дары Божии. Три дня миновало. Никто, между тем, не искал солнца, хотя блеск света был очевиден повсюду. Ибо день тоже имеет свой свет, который есть предтеча солнца» (Six Days, IV:1, р. 126). Мысль о том, что жизнь на земле с самого начала была обусловлена солнцем, и что даже самая земля произошла от солнца – эта новоявленная идея есть ни что иное, как чистейшая догадка; она даже не связана напрямую с проблемой истинности так называемой теории эволюции жизни на земле. Поскольку на протяжении последних столетий люди были заняты поисками «нового» и «естественного» объяснения происхождения мира, отбросив объяснение, происходящее от Божественного Откровения, стало казаться само собой разумеющимся, что солнце, которое настолько больше и значительнее астрономически, чем земля, и является центром земной орбиты – должно предшествовать земле, а не наоборот. Но Божественное Откровение, по толкованию св. Отцов, говорит нам обратное: Земля идет первой и по времени, и по значению, а солнце – вторым. Если бы наше дознание не было бы так сковано современной интеллектуальной модой, если бы мы меньше боялись прослыть «отсталыми» в мнении других, нам бы не было так трудно раскрыть наши умы для такого альтернативного объяснения начала мира. С точки зрения Библии и писаний св. Отцов земля как дом человека – вершины творения Божия, есть центр вселенной. Все прочее – несмотря на научное объяснение его нынешнего состояния и движения или на его огромные, по сравнению с землей, размеры – второстепенно, и было сотворено ради земли, то есть ради человека. Наш Бог обладает таким могуществом и величием, что у нас нет оснований сомневаться в том, что единым мгновенным проявлением Своей творческой мощи Он привел в бытие целую землю – для нас большую, но лишь пылинку для целой вселенной и что другим мгновенным действием Своей силы Он создал все необычайное множество звезд небесных. Он мог бы сделать неизмеримо больше этого, если бы захотел; в Богодухновенном тексте книги Бытия Он оставил нам простейший план того, что Он сделал, и нет нужды, чтобы этот рассказ согласовывался с нашими человеческими рассуждениями и догадками. |
| Six days before the Passover (12:1) Jerusalem would already be filling, both for purification (11:55) and for Diaspora Jews making pilgrimage who could neither calculate the exact time of their arrival nor risk arriving late. In John " s story world (in which Passover begins Friday evening; see 18:28; 19:14), this timing apparently indicates Saturday evening after sundown, when Martha could serve at table. 7766 Yet Mark strongly implies that the anointing occurred two days before Passover ( Mark 14:1–3 ). Some think that John corrects Mark on the basis of independent tradition; 7767 whether the difference involves a deliberate correction or not, it does emphasize the independence of the tradition. Mark may have moved the anointing closer to Passover to clarify the connection or increase suspense, or to recount it after the fateful meeting of authorities, which he places two days before Passover ( Mark 14:1–2 ) but which John places earlier ( John 11:47–53 ). John may wish to begin passion week with the anointing; having recounted Jesus» conflicts in Jerusalem as early as 2:14–18, he now must bring the passion to an end quickly once Jesus enters the holy city. It is also possible, in view of an early Christian tradition concerning the transfiguration ( Mark 9:2 ; Matt 17:1), that John uses the six days to allude to the waiting period for the revelation of God " s glory at Sinai (Exod 24:16); at the Passover Jesus would be «glorified» (12:23–24), and his disciples would behold his glory as Moses had (1:14). 7768 Less likely (though reflecting the Pentateuch " s most frequent use of «six days») it refers to the period of work preceding a Sabbath (cf. John 19:14,31,42 ). The six days might also allow a careful interpreter to note the transition to the next day (12:12) and thus to suggest that Jesus entered Jerusalem on the day the Passover lambs were set aside (Exod 12:3), four days before their offering (Exod 12:6); but the lack of explicit chronological indication at the time of Jesus» entrance, when it would be most helpful to convey this point, renders unlikely the suggestion that John sought to communicate this impression. |
| В третий день сражения чтилась память Святой Мученицы Иулиты Каппадокийской http://days.pravoslavie.ru/Life/life4357.htm , сожженной при императоре Диоклектинане на костре. Тогда же отмечалось Предпразднество Происхождения Честных Древ Животворящего Креста Господня http://days.pravoslavie.ru/name/14384.htm , которое Русская Православная Церковь теперь совершает 13 Августа, когда происходит и заговенье на Успенский Пост. Четвертый день Молодинской битвы был ознаменован первым днем Успенского Поста http://www.pravoslavie.ru/38665.html , вселенским празднованием с великим водосвятием Изнесения Честных Древ Животворящего Креста Господня http://days.pravoslavie.ru/Life/life4360.htm , а также Русским Праздником Всемилостивому Спасу и Пресвятой Богородице http://days.pravoslavie.ru/Life/life4361.htm , который был учрежден нашей Церковью по случаю великих знамений от икон Спасителя, Пресвятой Богородицы и Честного Креста во время сражений Святого Благоверного Великого Князя-Страстотерпца Андрея Юрьевича Боголюбского http://days.pravoslavie.ru/Life/life4155.htm с Волжскими Болгарами в 1164 году. Несомненно, что Святорусский Князь-Мученик Андрей духовно всецело поддерживал русских воинов в переломный момент сражения в 1572 году. На Руси в народе данный праздник именуется Медовым Спасом , так как в тот день совершается освящение мёда нового урожая, и по новому стилю духовные торжества относятся к 14 Августа. И, наконец, победоносный пятый день полного разгрома Крымско-Турецкой армии связан с празднованием Перенесения из Иерусалима в Константинополь в 428 году Мощей http://days.pravoslavie.ru/Life/life4365.htm Первомученика Архидиакона Стефана http://days.pravoslavie.ru/Life/life3185.htm . В Столице Руси в ту пору уже устанавливалось и празднование дня успения Блаженного Василия http://days.pravoslavie.ru/Life/life4366.htm , Христа ради Юродивого Московского Чудотворца, почившего 2 Августа 1557 года. Святого весьма чтил простой московский люд и Благоверный Царь Иоанн Васильевич. Государь после отпевания лично нес гроб Блаженного Василия из храма к его могиле. Официальное общероссийское прославление Блаженного Василия на Соборе в 1588 году было осуществлено Святителем Иовом, тогда Митрополитом Московским и всея Руси, через год ставшим первым Русским Патриархом. Несомненно, православные русские воеводы и простые воины на исходе Молодинского сражения испытали молитвенную поддержку великого Русского Святого, духовного защитника Москвы. |
| B3: The collapsed foundation of the 2,520year calculation As was shown in Chapter 1, the calculation that the “seven times” represented a period of 2,520 years is founded upon the socalled “yearday concept.” This concept is no longer accepted as a general principle by the Watch Tower Society. It was taken over by Pastor Russell from the Second Adventists, but was abandoned by the Society’s second president, J. F. Rutherford, in the 1920’s and early 1930’s. 401 mornings ( Dan. 8:14 1,260,1,290, and 1,335 days ( Daniel 12:7 mean days only. The two texts in the Bible which earlier were quoted in proof of the yearday principle (Numbers 14:34 no longer understood as stating a universal principle of interpretation, although they are still cited in support of this particular 2,520year calculation. As was shown in Chapter 1, note 2, it is not even likely that the yearday rule should be applied to the “seventy weeks” of Daniel 9:2427 days, but “weeks” or, literally, “sevens.” So, rather than calling for a conversion of the “weeks” into days and then applying a “yearday principle,” the contextual connection with the “seventy years” at verse 2 strongly supports the prevalent conclusion that the angel was simply multiplying those seventy years by seven: “Seven times [or: sevenfold] seventy [years] are decreed.” Even the adherents of the yearday theory themselves find it impossible to be consistent in their application of tire supposed “principle” that in biblical timerelated prophecies days always mean years. For example, when God told Noah that “after seven more days, I will send rain on the earth forty days and forty nights” ( Genesis 7:4 mean that “after seven morejran, I will send rain on the earth forty years” Or when Jonah told the inhabitants of Nineveh that “yet forty days and Nineveh will be overthrown” (Jonah 3:4 understand this to mean that Nineveh should be overthrown after forty years. Many other examples could be given. 402 To apply the yearday principle to the “seven times” of Daniel 4 the applying no longer apply that principle to otherprophetic time periods. |
| 7596 Some later traditions suggest the retention of the soul for three days after death (until the soul sees the body begin to decompose; m. Yebam. 16:3; Gen. Rah. 100:7; Lev. Rah. 18:1; though cf. Dola, «Interpretacja»), as in Persian beliefs of uncertain date (Vendidad 19.28; Yasht 22.2ff., in Bousset, Kyrios Christos, 59), or required three days of purgatory before preparation to appear before God (3 En. 28:10; cf. Apoc. Zeph. 4:7); some commentators note such traditions here (Strachan, Gospel, 153). (Cf. three days of heavy lamentation, Apollonius of Rhodes 1.1059.) This belief is not widely attested in the early period (Michaels, John, 190), but in any case, after three days the body would not be identifiable due to decomposition (m. Yebam. 16:3). 7598 Stauffer, Jesus, 172, thinks that Thomas has in view here Jerusalem " s mass crucifixions over the past few centuries. 7603 Josephus gives less than half the distance for Olivet (Ant. 20.169) that John gives for Bethany (Johnson, Acts, 33), but though both undoubtedly knew the place, it is unlikely that either measured the distance; and Luke 19just requires proximity. 7604 The custom is ancient ( Sir 22:12 ; Jdt 16:24; cf. L.A.E. 51:2; Apoc. Mos. 43:3). Later rabbis did not feel that the mourning period exempted one from most duties except tefillin (b. Ber. 11a), but popular custom may not have taken this into account. 7605 The seven days were probably originally related to the isolation period of corpse uncleanness ( Num 19:13–20 ; Josephus Ant. 3.262); cf. also seven days of Roman mourning (for the emperor, Herodian 4.2.4; wealthy Romans kept the body for mourning seven days, Jeffers, World, 45). 7606 E.g., Jeremias, Theology, 132; Sandmel, Judaism, 200–201. By the Amoraic period, rabbinic regulations were detailed (b. Ketub. 8b and sources in Sandmel, Judaism, 201); for reciting mourner " s blessings in the synagogue, see, e.g., p. Môed Qat. 1:5, §5. 7608 One ancient proverb opined that one experienced a personal death whenever one lost loved ones (Publilius Syrus 252); some also believed that one could die from mourning too hard (Jub. |
| Carl Olof Jonsson The “yearday principle” among Christian expositors As we have seen, rabbi Akibah ben Joseph had presented the yearday method as a principle back in the first century C.E. We find no application of it – in that way, as a principle – among Christian scholars, however, for the following one thousand years. True, several expositors from the fourth century onward suggested a mystical or symbolic meaning for the 1,260 days of Revelation, yet before the twelfth century they never applied the yearday rule to those days, nor to any other time period, with the sole exception of the 3 1 / 2 days of Revelation 11:9 interpreted to be 3 1 / 2 years by a number of expositors, the first of whom was Victorinus in the fourth century. 28 from holding to a yearday rule or principle. Joachim of Floris (c.11301202), abbot of the Cistercian monastery in Corace, Italy, was most probably the first Christian expositor to apply the yearday principle to the different time periods of Daniel and Revelation. This was pointed out during the 19th century by Charles Maitland, a leading opponent of the idea, in a number of works and articles. For example, in refuting those holding that the 1,260 days of Revelation 11:3 Maitland concluded, after a thorough investigation, that the system of the 1260 years “was never heard of till dreamed into the world by a wild Abbot in 1190.” 29 Though many nineteenthcentury adherents of the yearday principle tried to refute Maitland’s statement concerning the novelty of the principle, all their attempts proved unsuccessful. After a very thorough examination of all available sources, even the most learned of his opponents, the Reverend E.B. Elliott, had to admit that “for Axe first four centuries, the days mentioned in Daniel’s and Apocalyptic prophecies respecting Antichrist were interpreted literally as days, not as years, by the Fathers of the Christian Church.” . 30 agree with Maitland that Joachim of Floris was the first Christian writer to apply the yearday principle to the 1,260 days of Revelation 11:3 |
| Никак не возражаем против такой современной манеры празднования. Чем активнее возрождается в нашем народе память о великом сражении, чем больше дней в году охватываются мемориальными мероприятиями, тем и лучше для народного самосознания! Но православные всё же считают, что дорогие нашему сердцу события в прошлом возлюбленного Отечества приходились в дни памяти тех или иных Святых, в Праздники или в другие знаменательные даты Православного Годичного Круга, а потому они духовно-мистически связаны с церковными чествованиями Православного Календаря. Например, память Куликовской Битвы мы отмечаем в Двунадесятый Праздник Рождества Пресвятой Богородицы - 21 Сентября по новому стилю, а не 8 Сентября по новому календарю. Так и Сражение при Молодях в 1572 году началось 29 Июля в день праздника Рождества Святителя Николая Мир Ликийских Чудотворца и его Чудотворного Образа Великорецкого. Ныне этот праздник почти забыт, поскольку во второй половине XVIII века Святейший Синод отменил его общецерковное чествование, но при патриархе Алексие Втором наметилось возрождения празднества, которое в эпоху Царя Иоанна Васильевича Грозного сопровождалось великими торжествами и Крестными ходами. В тот же день совершалась память Святого Мученика Калинника Киликийского http://days.pravoslavie.ru/Life/life4341.htm , Святой Девы-Мученицы Серафимы Римской http://days.pravoslavie.ru/Life/life6829.htm , Преподобномученика Михаила Эдесского http://days.pravoslavie.ru/Life/life1131.htm , Преподобного Константина Старорусского http://days.pravoslavie.ru/Life/life4342.htm , а их память по нынешнему календарю чтится 11 Августа. Во второй день Молодинской битвы чтилась память Святых Апостолов из Семидесяти - Силы, Силуана, Крискента, Епенета и Андроника http://days.pravoslavie.ru/Life/life4349.htm , а также весьма чтимого на Руси Святого Мученика Иоанна Воина http://days.pravoslavie.ru/Life/life4350.htm , пострадавшего в царствование Юлина Отступника. Память этих Святых по новому стилю приходится на 12 Августа. |
| 4391 In Greco-Roman custom (suggesting the custom " s pervasiveness), there could also be auspicious days for marriage (Hesiod Op. 782–784; Apuleius Metam. 2.12; cf. Plutarch R.Q. 86, Mor. 284F; Virgil Georg. 1.276–286; Ovid Fasti 3.393–394; 6.221–224; for widows and virgins, Ovid Fasti 2.557–560); and in Roman society widows married on a different day of the week than virgins (Plutarch R.Q. 105, Mor. 289A). On inauspicious days in general, see Aulus Gellius 5.17; Ovid Fasti 1.8, 45–48; Plutarch Alc. 34.1; Cam. 19.1; Dionysius Epideictic 3.266–267; Iamblichus V.P. 28.152; b. Pesah. 112b; Šabb. 129b. 4392 M. Ketub. 1:1; b. Ketub. 2a; p. Ketub. 1:1, §1; Pesiq. Rab Kah. 26:2; thus Brown, John, 1:98, counts backward to make 1before the Sabbath, etc. Manns, «Jour,» cites several rabbinic texts to the effect that the marriage day was changed to the third day; but this was a temporary exception and no doubt irrelevant here. (Although Josephus was a priest, Josephus Life 414 probably reflects the preference for virgins; cf. among Greeks Hesiod Op. 699.) 4393 Michaels, John, 11. Olsson, Structure, 23, suggests that this means the third day after the preceding sequence of days in ch. 1, which is a plausible way to read the text. 4395 Bruns, Art, 25; Carson, John, 168 (suggesting a Sabbath image; but Jewish readers would not envision a wedding then!); Hambly, «Creation,» 70–71; Barosse, «Days,» esp. 508–14; the last two with profoundly imaginative allegorical exegesis. 4397 Grassi, «Wedding.» Manns, «Traditions,» cites a Jewish tradition linking the gift of Torah with Israel " s death and resurrection. Moloney, Belief, 58, finds an allusion to four days of preparation preceding the final three days before the revelation on Sinai (using Mek. on Exod 19:1–10). Contrast van der Waal, «Gospel,» 34, who finds Pesach connections instead. 4398 Pentecost was linked with covenant renewal this early (Jub. 6:17; L.A.B. 11[on Exod 19:1]; cf. Flusser, Judaism, 48; Dunn, Baptism, 48), but the giving of Torah is less certain (Safrai, «Temple,» 893; cf. Noack, «Pentecost,» 89; Sleeper, «Pentecost,» 390; Cocchini, «Evoluzione»; Charnov, «Shavuot»; contrast Weinfeld, «Pentecost»). Although the link remains possible, some commentators on Acts 2 have not taken sufficient account of the rabbinic tradition " s dating (cf. Exod. Rab. 31:16; Dupont, Salvation, 35; Zehnle, Discourse, 62; Dunn, Baptism; Harrelson, Cult, 25; Le Déaut, «Shavúot»; for a balanced appraisal, see Isaacs, Spirit, 130–31). |
| The book of the Acts of the Apostles narrates many miraculous healings and exorcism of evil spirits accomplished by invocation of the name of the Incarnate Son of God, our Lord Jesus Christ. Therefore, one should use the name of God with awe and reverence as, for example, in pious prayer, in preaching, in serious religious conversations, and in similar well-intended activities. Using God’s name in an oath is permitted only in special circumstances such as judicial proceedings (Hebrews 6:16-17). The name of God invoked attentively and piously always draws to man Divine Grace. It brings to him enlightenment of mind and gladness of heart. The Fourth Commandment “Remember the sabbath day, to keep it holy. Six days thou shalt labor and do all thy work, but the seventh day is the sabbath of the Lord thy God.” Here the Lord God directs us to labor during six days according to our vocation and the seventh day of the week to dedicate to Him, either in rest or in good activities. Activities that are pleasing to Him include concern about saving one’s soul, prayer in church and at home, study of the word of God, enlightenment of mind and heart with meditation on spiritual subjects, religious discussions, helping the needy, visiting the sick and the imprisoned, giving succor to the grieving and other similar acts of mercy. During Old Testament times the Sabbath (“Shabbash” in ancient Hebrew means “rest”) was celebrated in remembrance of God’s completion of the world in six “days,” after which God “rested,” blessing and sanctifying the seventh day (Genesis 2:3). Following the captivity in Babylon after 400 B.C., the Jewish scribes reinterpreted the commandment regarding the Sabbath in an overly rigorous way and forbade on that day any activity. The Gospels relate that the scribes accused even the Savior of transgressing the Sabbath when on that day He cured someone. Correcting their misinterpretation on the fourth commandment, the Lord explained to them that “the Sabbath was made for man and not man for the Sabbath” (Mark 2:27) i.e., the Sabbath rest was established for the benefit of man and not for his subjugation or deprivation of good works. |
| The Beginnings: Second and Third Centuries By the second century, the very ‘structure’ of initiation in the early Church included instruction in preparation for baptism. The length of this preparation varied and often spanned several years. Then, “As many as are persuaded and believe that these things which we teach are true, and undertake to live accordingly, are taught to pray and ask God, while fasting, for the forgiveness of their sins; and we pray and fast with them” for one or two days—Saturday only, or Friday and Saturday—a fast without any food or drink. By the mid-third century, in many but not all places, the fast had lengthened to six days. Few could have kept a week of total fast. In some places, bread and salt were eaten Monday through Thursday after the ninth hour, then, those who could, kept a total fast Friday and Saturday. On Holy Saturday, those who had been elected as being ready for illumination would meet together as catechumens for the last time. Here they are “catechized” by undergoing a final exorcism; they renounce Satan, are anointed with the “oil of exorcism” which has been blessed along with the chrism the preceding Holy Thursday, and recite the Creed which they have memorized since hearing it in the fourth scrutiny [on the preceding Sunday]. They kneel for prayer, and are then dismissed, being told to go home “and await the hour when the grace of God in baptism shall be able to enfold you.” Dionysius of Alexandria, in writing his Letter to Basiliades around 260, provides us the earliest source for an incipient ritual of Holy Week. Dionysius takes great pains to link each day and hour of Holy Week to events in Christ’s passion, sojourn in the tomb and resurrection. The Syriac Didascalia do the same. Hippolytus’ Apostolic Tradition (ca. 215) and Cyprian (d. 258) both link the hours of prayer—for Holy Week and throughout the year—with specific events during Christ’s final week. The Formative Age: Fourth Century Cyril of Jerusalem, in the Catechetical Homilies he delivered ca. 350, makes no mention of daily commemorations and ritual. The Cross and the Resurrection, for example, were part of a single, united celebration on Saturday night, for which the six days of fasting were simply preparation. Friday did not yet specifically commemorate the crucifixion. But the “current of the times” in the fourth century was a historicizing one: eschatological notions were giving way to historical commemoration. |
|
|
