| АЛКУИН, Флакк Альбин Алкуин (лат. Flaccus Albinus Alcuin; ок. 735–804) – англосаксонский ученый, деятель Каролингского возрождения, советник Карла Великого; аббат Турского монастыря; автор популярных в IX – XI веках богословских трактатов, учебников философии, математики, грамматики, риторики. Алкуин организовал ряд школ; главная из них была при Турском монастыре. АНТОНИЙ РИМЛЯНИН, Преподобный Антоний Римлянин (ок. 1067–1147) – русский православный святой, основатель новгородского Антониева монастыря. Память совершается (даты по юлианскому календарю) 3 августа в день преставления, 17 января, в день тезоименитства с преподобным Антонием Великим , и в 3-ю неделю по Пятидесятнице вместе с Собором Новгородских святых. БЕДА святой Беда Достопочтенный (Досточтимый; лат. Beda Venerabilis, англ. Bede the Venerable, др.-англ. Bжda или Beda; ок. 672 или 673-†ок. 735) – бенедиктинский монах в монастыре святого Петра в Нортумбрии и в монастыре святого Павла в современном Джарроу. Автор одной из первых историй Англии под названием «Церковная история народа англов» (лат. Historia ecclesiastica gentis Anglorum, англ. Ecclesiastical History of the English People), которая принесла ему славу «отца английской истории». БИЦИЛЛИ, Пётр Михайлович Бицилли (1879–1953) – русский историк, литературовед и философ, профессор Новороссийского и Софийского университетов. БЛАТМАК, Блатмак (Blathmac; ум. 665) – один из младших сыновей Аед Слэйна (Aed Slaine). Согласно ирландской летописи, был Верховным королём Ирландии, время правления которого считается золотым веком формирования ирландского литературного языка. БРЕНДАН, святой Брендан Клонфертский (англ. Breanainn of Clonfert; ок. 484-† ок.578) – ирландский миссионер и путешественник, причисленный к лику святых. Согласно летописным данным, совершил плавание от берегов Ирландии на запад и достиг берегов Америки за 400 лет до норманнов. Его именем названы мыс, залив, коса, гора и селение на полуострове Дингл в графстве Керри (Ирландия). Кроме того, его имя было присвоено мифическому острову в Атлантическом океане, который в течение нескольких столетий наносили на карты. Один из самых главных ирландских святых, святой–путешественник Брендан, прозванный Мореплавателем, не поучил официального статуса первооткрывателя Америки, возможно, незаслуженно. Но и без этого он является одним из самых отважных путешественников раннего Средневековья. Умер аббат-путешественник между 570 и 583 гг. и похоронен в Клонферте, в Ирландии, куда часто приходят паломники поклониться его праху. Прославился, главным образом, своими легендарными поисками Очарованной страны. Почитается в католической Церкви, Церкви Англии, Православной Церкви. День памяти – 16 мая. Описание его путешествия дошло до наших дней примерно в 120 рукописях, многие из которых носят название «Плавания Святого Брендана, Аббата». На их основании американский исследователь Карл Селмер составил компилятивный труд, на подготовку которого ушло 30 лет. Он был опубликован в 1959 г. |
| Historia ecclesiastica gentis Anglorum была переведена на англосаксонский язык Альфредом Великим. Полные собрания сочинений Беды были изданы в Париже (1544 и 1554), Базеле (1563) и Кёльне (1612 и 1688), вновь в Париже трудами Минье в 6–ти т. с английским переводом исторических трудов (1858); нем. пер. Вильдена и Шаффгаузена появился в 1860 г.; Opera historica в 2-х т. были изданы в Оксфорде (1896). См. также: Памятники средневековой латинской литературы 4–9 вв. М., 1970. С. 210–220; Беда Достопочтенный . Церковная история народа англов/Пер. В.В. Эрлихмана. СПб., 2001; Gehle Н. Disputatio historico-theologica de Bedae venerabilis presbyteri Anglo–Saxonis vita et scriptis. Leyden, 1838; Werner K. Beda der Ehrwiirdige und seine Zeit. Wien, 1881; Зверева В.В. Представления Беды Достопочтенного об устройстве мира/Наука о культуре: Итоги и перспективы: Науч.–информ. сб. М., 1998. Вып. 5. 122 Historia Langobardorum, дошедшая в 114 рукописях, первым изданием вышла в Париже в 1514 г.; из последующих публикаций (коих насчитывается более десятка) лучшими считаются издания Муратори и Пертца. См. также: Paulus Diaconus. Historia Langobardorum/Ed. Georg Waitz. Hannover, 1878 (также: Ed. Lidia Capo. Milano, 1992); Памятники средневековой латинской литературы 4–9 вв. М., 1970; Павел Диакон. История лангобардов. М., 2008; Cipolla С. Note bibliografiche circa l’odiema condizione degli studi critici sul testo delle opere di Paolo Diacono. Venice, 1901; Goff art W. The Narrators of Barbarian History: Jordanes, Gregory of Tours, Bede and Paul the Deacon. Princeton, 1988; Pohl W. Paulus Diaconus und die «Historia Langobardorum»/Historiographie im frtihen Mittelalter/Hrsg. A. Scharer, G. Scheibelreiter. Wien; Miinchen, 1994. S. 375–405. 123 Иероним Стридонский . Книга о знаменитых мужах/Пер. и комм. М.Ф. Высокого/Церковные историки 4–5 веков. См. также в: Nicene and Post–Nicene Fathers. Second Series. Vol. 3/Ed. Ph. Schaff, H. Wace. Buffalo (NY), 1892. 124 «Пусть узнают Цельс, Порфирий и Юлиан, неистовствующие против Христа псы, пусть узнают их последователи, которые думают, что Церковь не имела ни философов, ни ораторов, ни учителей, сколь многие и какие мужи ее основали, возвеличили и украсили. Пусть перестанут они обвинять нашу веру в деревенской простоте и пусть лучше сознаются в своем невежестве» ( De vir. Prol.). |
| 283 Laistner M.L.W. Baedae Venerabilis Expositio Actuum Apostolorum et Retractatio. P. XIII-XVII. 287 В собрании сочинений Беды у Миня помещены комментарии Беды на все четыре Евангелия. В действительности, англо-саксонскому экзегету принадлежат два из них. Тексты толкований на Евангелия от Св. Матфея и Св. Иоанна составлены из фрагментов этих работ Беды и небольших отрывков из других его книг. 291 Beda. In Regum Librum XXX Quaesitionum//PL. V. 91. Cp.: Hieronymus. Liber Locorum//PL. V. 23. 294 В предисловии к «Шестодневу» Беда перечислил этих авторов, суждения которых он обобщил, сопроводив собственными рассуждениями. См.: Ibid. Praefamio. 09А-10А. 305 Idem. Homiliae//PL. V. 94. В Средние века Беде приписывалось более ста проповедей. В издании Миня 49 текстов отнесено к подлинным гомилиям. 307 Августин. О Книге Бытия, буквально. О Книге Бытия, буквально в 12 книгах//Творения Блаженного Августина ; S. Ambrosius, episcopus Mediolanensis. Hexameron libri sex//PL. V. 14; Василий Великий . Беседы на Шестоднев//Творения иже во святых отца нашего Василия Великого . Ч. 1. М., 1891; Fialon Е. Étude Historique et Littéraire sur St. Basile suivie de l’Hexaemeron. P., 1869. О том, что именно эти работы легли в основу «Шестоднева», писал сам Беда в предисловии к сочинению. 308 Isidorus Hispalensis. Etimologiarum Libri XX. De Natura Rerum//PL. V. 83; Plinius Secundus. Historiae Naturalis libri. Tauchnit, 1841. Macrobius. Opera: Saturnalia/Ed. J. Willis. 2V. Leipzig, 1970. 310 Laistner M.L.W. The Library of the Venerable Bede...; Майоров Г.Г. Формирование средневековой философии. Латинская патристика. М.,1979. 311 Так, в изложении Беды существенно более упрощенными выглядят рассуждения о времени, хотя об этом предмете он составил свои представления на основе изысканий Августина (о чем более подробно пойдет речь ниже). См.: Августин. Исповедь. XI. 10–30. О Книге Бытия, буквально. V. Беда часто воспроизводил положения из сочинений Августина, высказанные в адрес вполне определенных учений, существовавших в его время, полемика с которыми была актуальной. Довольно много таких замечаний англо-саксонский автор, по-видимому, позаимствовал из его толкований «О Книге Бытия против манихеев»; в его сочинениях оставлены такие фразы как: «не следует слушать тех, кто будет говорить, что...», после чего следовал «еретический» постулат и аргумент Августина против конкретных положений учения манихеев. В использовании Бедой таких цитат видно, что для него примеры «еретических» точек зрений оставались чем-то абстрактным, возможным возражением врагов веры (если таковые появятся). См. например: Beda. Hexaemeron. L.I. 14; Idem. De Ratione Temporum. L. LXVII. P. 572. |
| Преподобная Эбба, игумения Колдингемская Память 25 августа/7 сентября (преставление) и 2/15 ноября (перенесение мощей) Дмитрий Лапа Происхождение и ранние годы Витраж с изображением прп. Эббы Колдингемской (фото с сайта «Early British Kingdoms») О жизни святой игумении, некогда почитавшейся по всей Шотландии и Северной Англии, которую упоминал преподобный Беда Досточтимый (Venerable Bede) в «Церковной истории народа англов» (кн. 4, гл. XIX, XXV), сохранилось мало сведений. Преподобная Эбба (Ebba, Ebbe, Aebbe), известная также как Эбба Старшая, родилась около 615 года в англо-саксонском королевстве на севере Англии. Ее отцом был король Этельфрит (Aethelfrith), правивший Берницией (Bernicia) с 593 года и Дейрой (Deira) с 604 года до своей смерти в 616 году . Среди ее братьев были святой Освальд-Мученик (Oswald the Martyr) и Освиу (Oswiu) – будущие короли Нортумбрии. Когда отец Эббы погиб в битве при Ботри в южном Йоркшире, ее мать Аха отвезла всех детей в гаэльское королевство Дал Риада (Dalriada), основанное ирландскими поселенцами на северо-западе Шотландии в конце V века. Преподобная Эбба была еще младенцем. Тем временем королем Нортумбрии стал дядя Эббы по материнской линии святой Эдвин (Edwin) , который лишь много лет спустя обратится ко Христу. Дал Риада тогда была бастионом Православия (в противоположность Пиктавии (Pictland) в остальной части Шотландии и Нортумбрии на севере Англии, где процветало язычество) – там основывались духовные и монашеские центры, самым известным из которых был островной монастырь Иона (Iona) , основанный ирландцем преподобным Колумбой (Columba) в 563 году. Находясь под защитой королей Дал Риады и впитав в себя ирландские духовные традиции, преподобная Эбба и ее семья обратились ко Христу и приняли Святое Крещение. Возвращение в Нортумбрию и основание монастыря Колдингем В 630-е годы, когда ее брат святой Освальд занял трон Нортумбрии и стал поборником Православия, Эбба решила вернуться на родину и помогать ему в деле просвещения нортумбрийцев, большинство из которых были язычниками. В 635 году по приглашению святого Освальда в Нортумбрию приехал ирландец святитель Айдан (Aidan; бывший воспитанник Ионы) и основал великий монастырь на острове Линдисфарн (Lindisfarne), где процветали православное монашество, ученость и культура. |
| Vladimir Moss 19. SAINT BEDE “THE VENERABLE” OF JARROW Our holy Father Bede the Venerable was born in the year 673 on the lands of the monastery of St. Paul at Jarrow in Northumbria. At the age of seven he was entrusted to the first abbot of Jarrow, St. Benedict Biscop, and after his repose to his successor, St. Ceolfrid. There is a tradition that during a plague that swept England during St. Ceolfrid " s abbacy, only the abbot and the young Bede were left to chant the services. At the age of nineteen Bede was ordained to the diaconate by St. John, bishop of Beverley, and to the priesthood by the same holy bishop when he was thirty years old. «From the time of my receiving the priesthood,» writes Bede, «until my fifty- ninth year, I have worked, both for my own benefit and that of my brethren, to compile short extracts from the works of the venerable Fathers on Holy Scripture and to comment on their meaning and interpretation. And while I have observed the regular discipline and sung the church services daily in church, my chief delight has always been in study, teaching and writing.» In addition to 25 commentaries on the Holy Scriptures, he wrote his famous Ecclesiastical History of the English People, Lives of the Holy Abbots, a Letter to Egbert (archbishop of York, which may have stimulated the founding of the famous school of York) and other works. If his contemporary, St. Aldhelm, may be considered (with Caedmon of Whitby) the Father of English poetry, then the Venerable Bede must be considered the Father of English prose and history. So successful was he in fulfilling this calling, that his works became the staple education of generations of Christians in the lands of North-West Europe. St. Boniface, the enlightener of Germany, wrote to England for copies of his works, and on hearing of his repose said: «The candle of the Church, lit by the Holy Spirit, is extinguished.» And Alcuin, the abbot of St. Martin " s at Tours, called him «the schoolmaster of his age». Alcuin related that Bede used to say: «I well know that angels visit the congregations of brethren at the canonical hours. What if they should not find me there among my brethren? Will they not say, «Where is Bede? Why comes he not with his brethren to the prescribed hours?»» |
| Lost skull of Venerable Bede discovered in Cambridge University storage cupboard/Православие.Ru Lost skull of Venerable Bede discovered in Cambridge University storage cupboard Source: Chronicle Live A long-lost cast of the skull of one of the North East’s greatest sons has been discovered in a box in a storage cupboard at Cambridge University. The cast of what is believed to be the top of the head of the Venerable Bede, one of Europe’s leading scholars whose works are still in print today, was originally taken when his tomb at Durham Cathedral was opened in 1831. It was one of three commissioned by Dr James Raine, who also investigated St Cuthbert’s tomb in the cathedral in 1827. Professor Richard Bailey, from Newcastle University, set out in the 1980s to discover the fate of the casts. He said: “When working on the cult of Bede, I discovered Dr Raine’s handwritten note which showed that he had ordered three casts of the skull he had found in Bede’s tomb. “I tracked the subsequent fate of one of them through to the Newcastle Society of Antiquaries but it had disappeared by 1900. Every other trail I tried to follow went cold on me.” Now one of the casts as been discovered by chance by Leicester University’s Professor Joanna Story which carrying our research at Cambridge. “It is a fascinating find,” said Prof Bailey, who lives in Ponteland and was formerly Deputy Vice-Chancellor and Professor of Anglo-Saxon Civilisation at Newcastle University. Bede, known as the ‘Father of English History’ lived and worked at the twin monastery of Jarrow-Wearmouth, and died in AD735. Now, a cast has been taken of the Cambridge find and will go on show at Bede’s World in Jarrow from Tuesday. When Dr Raine excavated the tomb of Bede in Durham Cathedral, he found a partial skeleton and a medieval ring. The bones had been venerated throughout the Middle Ages as those of Bede. The medieval tomb was destroyed at the Reformation in 1542 but the bones it contained were later carefully laid out in a new tomb in the Galilee Chapel at the western end of the cathedral, where they remain today. |
| Vladimir Moss 2. SAINT ADRIAN, ABBOT OF CANTERBURY Our holy Father Adrian was a native of North Africa «well versed,» as the Venerable Bede says, «in the Holy Scriptures, trained both in monastic and ecclesiastical ways and equally skilled in the Greek and Latin tongues». He was living in the monastery of Nerida, near Naples in Italy, when Pope Vitalian called on him to accept the see of Canterbury. However, St. Adrian declined, saying he was unworthy of so exalted a rank, and suggested instead the elderly monk Theodore, a native of Tarsus in Cilicia. The pope accepted his suggestion, but only on condition that he accompanied St. Theodore to England. For, as Bede says, «he had already travelled twice through Gaul on various missions and was therefore better acquainted with the road and had an adequate number of followers; also, being a fellow labourer in his teaching work, he would take great care to prevent Theodore from introducing into the church over which he presided any Greek customs which might be contrary to the true faith [Bede probably means the Monothelite heresy then raging in the East]. So on May 27, 668 Saints Theodore and Adrian set off together for England. They went by sea to Marseilles and then by land to Arles. They were detained for some time in France by Ebroin, Mayor of the palace of Neustria, who suspected them of being agents of the Byzantine emperor. However, on May 27, 669 the two saints arrived in Canterbury. St. Theodore immediately placed St. Adrian in charge of the monastery of St. Peter in Canterbury, where he taught Greek and Latin and all the ecclesiastical sciences, educating a whole generation of English churchmen. He reposed on January 9, 710, and his tomb was glorified by miracles. In 1091, when repairs were being carried out to the church buildings in Canterbury, his tomb was opened and his body was found to be incorrupt. St. Adrian is commemorated on January 9. Holy Father Adrian, pray to God for us! (Sources: The Venerable Bede, Ecclesiastical History of the English People, IV, 1,2; David Farmer, The Oxford Dictionary of Saints, Oxford: Clarendon Press, 1978, p. 3) Читать далее Поделиться ссылкой на выделенное |
| St. John of Beverley (+721) is a great saint of the golden age of saints in England, yet he is not so well known as other saints of that time, even though we have more details about his life than many other saints. Most of these details we find in that great work of St Bede “the Venerable” (+735), the Ecclesiastical History of the English People which he completed in 731. Ironically, little is known of the life of St. Bede, who spent his life as a monk in the monastery at Jarrow near Newcastle upon Tyne in the north-east of England, 100 kilometres south of the Holy Island of Lindisfarne. We do know, though, that St Bede was ordained a deacon and later priest by St. John. Other ancient sources add further details to the life of St. John, so that we have as full a picture of him as could be expected from so long ago. St. John was born about 640 at Harpham in Yorkshire of a noble Saxon family. Harpham is a small village near the north-east coast of England, being 55 kilometres east of the City of York and 30 kilometres north of the town of Beverley. His pious parents must have been Christian since they ensured that he was educated in the Christian faith. St. Bede tells us that St. John undertook further studies with St Hilda at the great monastery she founded at Whitby on England’s northeast coast. One tradition has it that St. John studied at the Canterbury School founded by St Theodore of Tarsus, who had arrived in England from Rome in 669 to be Archbishop of Canterbury. Harpham with the 14th century church dedicated to St. John of Beverley St. John left Whitby and retired to a place of retreat near the River Tyne, spending his time in prayer and meditation. However, his love and compassion for the people led him to leave his solitude and go to preach and minister to the people of the area. It was from this time that miracles were worked by God through St. John. In a certain village, a boy who was dumb and suffered from a diseased scalp was brought to the saint who made the sign of the Cross on the boy’s tongue which was immediately loosened. St. John, not neglecting the boy’s practical need, then trained him how to speak. He also instructed a physician how to treat the boy’s scalp which, by the saint’s prayers, he did successfully. |
| Tweet Нравится Bede’s World: Early Christianity in the British Isles Durham Cathedral Fr. John Nankivell, pastor of the Greek Orthodox Church of the Nativity of the Mother of God in Walsall, West Midlands, spent over thirty years teaching chemistry and religious studies before retiring as principal of Joseph Chamberlain College in Central Birmingham to take on a full-time ministry. His first book, Saint Wilfrid, on Wilfrid of York was published in 2002, and he has served as chaplain on a number of occasions to the annual Friends of Orthodoxy on Iona pilgrimage. In co-operation with other West Midlands parishes, the Church of the Nativity of the Mother of God houses the St. Theodore of Canterbury Study Centre, running theology courses that lead to University of Wales [Lampeter] qualifications. RTE: Fr. John, you’ve written a fascinating book on St. Wilfrid and the world he lived in. While Venerable Bede portrays him as an able advocate of the seventh-century universal Church, modern accounts of “Celtic” versus “Roman” Christianity seem far more ready to cast him as a villain. Wouldn’t we be right, though, in saying that Wilfrid, in the eye of the storm, and Bede, our chief observer, are two pivotal figures in any discussion of early Christian Britain? FR. JOHN: There are so many exceptional figures from the sixth and seventh centuries on these islands that it is difficult to isolate one or two of them. Without Bede, ‘the first scientific genius of the Germanic people,’ as R.W. Southern calls him, we would, of course, know very little about any of them. His homilies on the Gospels stand beside those of St. Gregory the Great as a monument of patristic writing. He was a monk and a scholar. But his scholarship was the servant of his love for the truth and the Gospel. This is why his writings were of such value to the missionaries from these lands to Germany. And it is why they endure as devotional reading to this day. St. Wilfrid left no writings. Like Bede, he was a devout monk, whose greatest joy was to pray continuously in his cell, singing the psalms. |
| A view of the ruined priory church, Lindisfarne. St. Aidan was born in Ireland in the late sixth century, probably in the province of Connacht. Nothing is known about his early years, though he must have been one of the spiritual children of St. Columba of Iona, the enlightener of Scotland and founder of the famous monastery of Iona. Aidan became a monk on this island and was trained in the Irish tradition. He led a strict ascetic life and became famous as a holy and virtuous man. As we said, in about 635 at the request of King Oswald St Aidan, with some of his brethren, left for Northumbria to enlighten northern England and become the bishop of the Northumbrians who had been converted to Orthodoxy before the pagan invasion. In the same year Aidan was consecrated bishop; he made Lindisfarne the center of his see and the main base of his missionary labors, building on this island a church and establishing a monastery. Thus the new Diocese of Lindisfarne was formed; Aidan ruled it as a bishop from Lindisfarne and simultaneously was abbot of the newly-founded monastery. The new diocese stretched from the River Forth in Scotland to the River Humber in northern England. Lindisfarne resembled Iona; its location was near the palace of the kings of Northumbria in Bamburgh and was an ideal place as the center of the new mission. It was from here that the evangelization of the North of England began. Church of St. Mary the Virgin on Lindisfarne. Aidan, the first Celtic missionary in the land of the Angles (hence the name “England”), travelled the length and breadth of Northumbria. In the first years of his labors Aidan and his monks were often accompanied by King Oswald—as an interpreter—because it took some time for Aidan to master the language the Northumbrians spoke. Most of the information on the life of St. Aidan and his achievements in enlightening the north Angles is known from the work by the Venerable Bede, the Church History of the English People. St. Bede wrote about St. Aidan with a love and cordiality that he used for no other saint apart from St. Cuthbert. In Northumbria Aidan constructed a large number of churches, monasteries and schools, ransomed many Anglian boys from slavery and instructed them in Church teaching. He inspired the newly-baptized people to keep all the Church fasts and to understand the Holy Scriptures. Aidan himself lived in extreme poverty and abstinence, and at the same time he frequently denounced the rich and the strong of this world for their wastefulness and their oppression of the poor. |
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