Коментарите към библейските четива от Теофилакт Охридски в ръкописните сбирки в Полша

Author(s): Jan Stradomski / Language(s): Bulgarian Issue: 16/2016

In the Church Slavonic literary tradition, Theophylact of Ohrid is mostly associated with his exegeses to the Bible. The collections of Cyrillic manuscripts in Poland include only a single copy of his annotated Book of Gospels (BN 12431 III, beginning of the sixteenth century), which has not yet been the subject of a separate study. The book is particularly interesting and valuable, as it contains archaic linguistic features, proving that it is an extremely old copy of the first Slavonic translation of the work. This is an important example of the presence of manuscripts related to Old East Slavonic, and also indirectly – Old Church Slavonic literary tradition in the former Polish-Lithuanian state. The article gives a codicological and linguistic characteristic of this manuscript, and its primary aim is to draw attention to the manuscript from researchers of the works of Theophylact of Ohrid, the Church Slavonic literature, and the Bible.

Kompleks Wanga w Rupite jako sanktuarium religijne

Author(s): Ida Ciesielska / Language(s): Polish Issue: 16/2016

The article addresses the Vanga complex that has been developed since 1994 in a Bulgarian village called Rupite. Due to its unique spatial arrangement as well as the ambiguity of the religious practises engaged at the complex, it at the same time effortlessly serves as an Orthodox, an esoteric and a folk sanctuary. The fact that its creators were influenced by the Marxist and esoteric system established in the twentieth century by Lyudmila Zhivkova as well as spatial categories of the centre and axis mundi, resulted in the occult tenor of this place. Simultaneously, mystification used by the originators together with ambivalent approach of the Bulgarian Orthodox Church towards syncretic religious phenomena, enabled St. Petka Church – constituting the axis of the complex being discussed – to become an official Orthodox church. Furthermore, the Rupite complex can justifiably be interpreted as an institutionalisation of the cult of the local seer Vanga, dynamically developing in the south-west of Bulgaria. Binding psychic and healing spiritual gifts of Vanga with folk beliefs about St. Petka, made it possible to inscribe the seer into the paradigm of a Christian martyr and a prophetess. Moreover, it also allowed Vanga to enter the pantheon of saint healers, who are particularly popular in these areas.

БЕСПРАВНОЕ УЧЕНИЕ. РАССУЖДЕНИЕ О ФИЛОСОФИИ ПРАВА В. С. СОЛОВЬЕВА

Author(s): Sergey Shevtsov / Language(s): Russian Issue: 2/2016

The article considers the existing issues of Vladimir Solovyov’s law philosophy. The author uses a recent monograph by Y. Pribytkova on the same subject as a starting point. In this monograph its author attempts to show the historical and philosophical aspects of the doctrine of this great Russian philosopher, while her denial of the basic Solovyov’s arguments significantly lessen the value of the overall inference. The present writer suggests an alternative approach: instead of picking out individual points of the doctrine or keeping it as a whole, I prefer to start from the current legal issues and isolate those elements of Vladimir Solovyov’s doctrines that could become the foundation on a modern philosophy of law. The author concludes that such elements are of high importance for both law and the connection between law and personality.

А.Ф. ГУСЕВ О ПРОБЛЕМЕ ЦЕРКОВНОЙ ОБРЯДНОСТИ В УЧЕНИИ Л.Н. ТОЛСТОГО

Author(s): Boris Igorevich Kolmakov / Language(s): Russian Issue: 2/2014

The article deals with the problem of critical perception of religious and philosophical views of L.N. Tolstoy by Orthodox Church. The analysis is focused on a critical speech by A.F. Gusev, professor of Kazan Theological Academy, dedicated to Tolstoy’s attitude towards church rituals. It is considered how the critic understands and estimates the teaching of Tolstoy, which found expression in his religious and philosophical works, particularly in “A Confession” (“Ispoved”). A conclusion is made that Gusev in his polemics with Tolstoy uses a logically well-knit system of arguments. He refers to the Gospel, historical examples, scientific and court practice data. Thus, his attempt to discuss the problem of Orthodox cult and church ritualism should be recognized as successful.

ИНОЗЕМЦЫ В БОЯРСКИХ СПИСКАХ СЕРЕДИНЫ XVII В.

Author(s): Maksim Rudolfovich Belousov / Language(s): Russian Issue: 3/2014

This article investigates the features of registration of foreigners in the mid-17th century boyar lists. It is established that conferring of a courtier rank on a service-class foreigner who had adopted Orthodox Christianity depended heavily on his origin and former social status. The most notable foreigners became stolniks and Moscow noblemen. However, the majority of them were recorded in the lists of foreigners serving with Moscow noblemen. The names of some foreigners were later transferred to the list of Moscow noblemen, finally equalizing social statuses of “ours” and former “theirs”.

Св. Георги Нови Софийски. Разпространение и аспекти на култа

Author(s): Ivanka Gergova / Language(s): English,Bulgarian Issue: 1/2015

St Georgе the New Martyr of Sofia/Kratovo was one of the first Balkan new martyrs after the Ottoman conquest whose cult was strongly developed and achieved wide dissemination. George was born in Kratovo in 1496–1497. When he was orphaned, left Kratovo and he went to Sofia. The local Muslims tried to draw the young man towards their faith, but he maintained his Christian beliefs. For this reason he was taken to court, condemned to death and burnt at the stake. The clergy and Christians buried them in the cathedral church of St Marina on the 11th February, 1515. From the very outset favourable conditions existed for the creation of a cult to the young mar- tyr. Priest Peio wrote an extensive life, service and prologue about the new martyr. The brief life of St Georgе the New Martyr tells how the relics of the saint were removed from the grave, later they were gradually scattered. There are references to a whole series of caskets containing relics of St George the New Martyr: in the Kremikovski Monastery, in the church of St George in Sofia; in Rila Monastery has five caskets containing parts of the bones of the saint; in the Hilandar Monastery. References to the relics of the Sofia martyr have also been found in the Serbian mon- asteries of Dechani, Studenitsa and Velika Remeta. Initially the cult of St George the New Martyr was local but not limited to Sofia. The service to the saint refers to believers from the surrounding area, who made pilgrim- ages to worship his relics. The earliest image of St George the New Martyr close to the centre of the cult can be found in the narthex of the church at the Bilinsky Monastery, which in my opinion dates from the 16th century. Soon after the establishment of the cult of the newly martyred saint in Sofia, the cult spread to the Hilandar Monastery on Holy Mount Athos. All the main elements required for a cult can be observed here – the presence of relics, texts and images. At the same time St George the New Martyr also became celebrated in his home village of Kratovo. In 1536–1537, Prince Dimitar Pepic of Kra- tovo became a patron of the Toplicki Monastery, in Demir Hisar region, and he paid for the murals in which St George the New Martyr is depicted. In the 17th century, images of the newly martyred saint continued to appear in the Demir Hisar and Kichevo region. The image of St George the New Martyr in the diocese of the Serbi- an Patriarchate of Pech became unusually popular after its restoration in 1557. Over the next decades and into the 17th century, dozens of churches over a large territory brought the image of the newly martyred saint of Sofia to the lay people and clergy. It can be stated with certainty that during the first century after the death of the saint, the majority of his images were created within the territory of the Serbian church. It is usually emphasised that the image of the newly martyred saint is an example to believers and protects them from abandoning the Christian faith. However, this is probably only a part of the truth. Of the large number of newly martyred saints, only this one can be found in Serbian churches and the reason for his choice must be connected with his Serbian nationality. The adherence to the cult of Serbian saints of all categories was an important element of the policy of the Patriarchate of Pech during the Ottoman Empire. The period between the 18th and 19th centuries marked a new stage in the devel-opment of the cult and its territorial spread. During these two centuries the cult underwent a real renaissance in the Bulgarian lands. In Sofia, where the cult had been maintained without interruption during the 19th and the 20th centuries, other traditional folk forms of reverence had developed. The guild of goldsmiths in Sofia, like those in Kratovo, Skopje and Pirot, accepted the newly martyred saint as their patron. From the second half of the 18th century to the end of the 19th century, a large num- ber of murals and icons of St George the New Martyr appeared in Sofia, frequently accompanied of St Nickola the New Martyr of Sofia. However, during this period in the Bulgarian lands the reputation of the martyr of Sofia went beyond the local boundaries of fame and reverence. He was included in the pantheon of those nation- al saints who played an important role in the leading processes of Bulgarian society– for national self-awareness and the struggle for the independence of the Bulgarian church. For a long time in the saint’s birthplace of Kratovo and the region, there was no mention of his worship. This was renewed or activated during the second half of the 19th century.

Към историята на християнството в София през ХІХ век Една непубликувана икона на св. Николай Нови Софийски и св. Георги Нови Софийски от Музея за християнско изкуство в Криптата на храм-паметник „Св. Александър Невски“

Author(s): Ralitsa Russeva / Language(s): English,Bulgarian Issue: 1/2015

The icon has a strange history, marked by a number of unknown facts and is a sad example of the attitude towards Christian values and commemorations in Sofia following the Liberation of the Ottomans. The icon belongs to the collection of the National Institute of Archaeology with Museum, NAIM (Inv. No 924). It features jointly Saint Nicholas the New Martyr of Sofia, the Holy Archangel Michael (C) and St George the New Martyr of Sofia. The icon is dated to the late eighteenth or the early nineteenth century. According to this publication, the icon was commissioned by the Church of The Holy Archangel Michael in Sofia, which was the centre of the cult of Saint Nicholas the New Martyr of Sofia. It was placed over a reliquary holding the relics of both saints or on the iconostasis. Its origin from the Church of The Holy Archangel Michael explains the unusual composition of the figures of the two new martyrs of Sofia coupled with Archangel Michael. In all likelihood, later representations of St Saint Nicholas the New Martyr of Sofia were iconographically modelled on the image of the saint on this icon. The icon was painted at a workshop, working for the churches in Sofia in the early nineteenth century and probably, in the late eighteenth century. The icon-painters were highly skilled, using seventeenth- century models and most numerous and admirably rendered were their icons representing mounted warrior saints.

Образите на св. Теодор Студит в България и техният балкански контекст

Author(s): Elka Bakalova,Tsvetan Vassilev / Language(s): English,Bulgarian Issue: 1/2015

Saint Theodore the Studite is undoubtedly one of the most prominent representatives of Orthodox monasticism. He is known primarily as an abbot of the famous Studion monastery in Constantinople, as a monastic reformer, theologian and ardent enemy of heretical iconoclastic policies in the Byzantine Empire. The sources about him emphasize above all his adamant character, his brilliant abilities as a preacher and his willingness to champion the rights of the church, even at the price of deep personal sacrifice. As a writer he is pointed out mainly with his polemic against Iconoclasme, but he is also the author of other sermons, letters and hymns. He is credited for the creation of important works of Byzantine hymnography. We especially highlight this aspect of the work of Theodore the Studite, because it turned out to be particularly essential in the representation of the saint in monumental painting. Our task here is to present the images of St Theodore the Studite in the monuments in Bulgaria as compared to similar images (mainly unpublished) from other churches in the Balkans from the period XII–XVIII c., as we add to the presented material in the study of Doula Mouriki. We have discussed the images of the saint in the Boyana church (1259), in the church of “St Stephan” (a New metropolis) in Nessebar (1599), “St Athanasius” in Arbanassi (XVII c.) and the church “The Nativity of the Virgin” of the Rozhen monastery from 1732. We pay special attention to the texts of the scrolls held by the saint. The texts inscribed on the scrolls held by St Theodore vary. This fact indicates that the image of this saint often was associated with a particular aspect of the iconographic program in which his portrait was incorporated. According to the findings of Doula Mouriki, which are confirmed by the reviewed by us monuments and texts written on the scrolls held by the saint “in so far as church decoration is concerned, Theodore appears in his role of great doctrinal personality in the icon controversy, the preacher of ideal life within monastic communities, and the composer of pertinent ecclesiastical hymns.” In addition to many new examples of frescoes in Bulgaria and other Balkan countries we should point out the especially included image of St Theodore the Studite with the corresponding hymn in the composition of the “Tree of Jesse” from XIII c. on.

Eucharystyczna obecność Chrystusa w rozumieniu liturgicznym Kościoła Antiocheńskiego

Author(s): Severius Moses Gorgun,Mirosław Rucki,Michael Abdalla / Language(s): Polish Issue: 47/2016

In the paper, the liturgy of the Syriac-Orthodox Church of the Patriarchate of Antiochia is discussed. It is traced back to the Apostolic Tradition of the Church of Jerusalem and is connected with Jacob the brother of Our Lord Jesus Christ. The profound ties between the Eucharistic liturgy and the Jewish Pesach is presented, and its understanding as a re-experience of old events is emphasized. The analysis of the key Aramaic/Syriac and Hebrew words proves that in the very point of the Last Supper Jesus Christ meant His real presence (not just symbol) in the Eucharist. The oldest documents of Christianity confirm this understanding in the early Church, especially that of the Aramaic backgroung. Moreover, the liturgical space and the variety of anaphoras in the Antiochan Church are the witnesses of the continuous teaching on the Eucharist kept here. Based on the St Ephrem the Syrian’s work, it is also illustrated how the ties with Biblical Judaism and the understanding of the real Eucharistic presence of Christ were always the typical characteristics of the Syriac speaking Church, like it is today.

Recepcja kanonów Codex Iuris Canonici (1917) dotyczących sakramentów inicjacji chrześcijańskiej w dokumentach i statutach Synodus Dioecesana Kielcensis (1927)

Author(s): Mirosław L. Kowalski / Language(s): Polish Issue: 47/2016

Concern for the liturgical life of the community of believers is reflected in sensitivity to the correct shape of celebration. Normative basis for the proper development of the liturgy is undoubtedly the Code of Canon Law and legal norms formed by the plane of the local church. Such a source of law for the Diocese of Kielce becomes the first Synod of Kielce (1927), which in its statements take very extensively the issue of the sacraments. For this reason has stimulated this study, which deals with the Sacraments of Baptism, Confirmation and Eucharist. The analysis applies not only to the provisions of the Synod, but above all they are consistent with universally binding law. It becomes also snapshot of the passage of the liturgy in the Diocese of Kielce at the beginning of the twentieth century.

Nowe filmy biblijne – między ortodoksją a apokryfem

Author(s): Marek Lis / Language(s): Polish Issue: 1/2016

Although biblical movies could be considered an almost defunct genre, television and cinema audiences in the first years of the 21st century are discovering a new interest of producers, motivated more by the desire for profit than by religious reasons. Among films, modern audiovisual apocrypha, we can observe new tendencies: animated feature films aimed at large family audiences, the appearance of a “professional Jesus” (Bruce Marchiano), and the tendency to put the figure of historical Jesus in modern ahistorical situations and in racial contexts (black Jesus).

К ИСТОРИИ ИЗУЧЕНИЯ КИТАЯ В XIX ВЕКЕ: ЕСТЕСТВЕННО-НАУЧНЫЙ АСПЕКТ СОТРУДНИЧЕСТВА ИМПЕРАТОРСКОЙ САНКТ-ПЕТЕРБУРГСКОЙ АКАДЕМИИ НАУК И РОССИЙСКОЙ ПРАВОСЛАВНОЙ МИССИИ В ПЕКИНЕ

Author(s): Tatiyana Yurievna Feklova,Jiuchen Zhang / Language(s): Russian Issue: 1 (162)/2017

The Russian Orthodox Mission for Russians living in China was established in Beijing in 1713 (some sources give the date 1715),and it existed until 1955. It played a crucial role in the development of the Russian-Chinese relations. It also became a Russian center for the scientific study of China and the first training school for sinologists. During the first half of the 19th century China closed its country to the outside world. The Russian scientists were able to obtain reliable information about China only through the Russian Orthodox Mission in Beijing. It also helped in the fulfillment of some diplomacy works for the Russian government. In this article, the authors outline the history of cooperation between the Russian Academy of Sciences and the Russian Orthodox Mission in Beijing during the first half of the 19th century. The numerous archival materials allow the authors to come to a conclusion that the Russian Orthodox mission made a significant contribution to the scientific investigation of China.

Stories of Suffering. Bodies and Illness in Post-communist Romanian Literature

Author(s): Adina Mocanu / Language(s): English Issue: 1/2017

The fall of communism means liberty of expression, among other things. Contemporary writers tackle topics that were either considered taboo, or were censored under communism, and they portray an immediate reality that reflects everyday society. One important element is the depiction of disease in the works written after 1989, namely from a perspective that pays great attention to the body. Diseases such as AIDS and syphilis terrify people, even though they are treatable and being kept under control. Departing from Susan Sontag's main idea from her essay Illness as Metaphor, in this article I explore the role of disease in contemporary society as depicted in two recent novels: Cruciada copiilor by Florina Ilis and Lizoanca la 11 ani by Doina Ruşti. Romanian post-communist society still avoids speaking about disease, because it is considered taboo. This avoidance most often frustrates the people afflicted by disease. One of the novels discussed in the article observes the relation between the disease and its symbolical meaning in post-communist society, and this is indicative of the problems people run into in their everyday lives. Thus, I demonstrate why disease is an important element in the reality depicted in the aforementioned novels, and I also highlight how illness becomes more than a metaphor. It shows the institutionalized or structural arrangements in society.

Две нови православни църкви в София. Живо ли е дарителството днес?

Author(s): Valentina Sharlanova / Language(s): Bulgarian Issue: 3/2016

Завръщане в Атон

Author(s): Lyubomir Georgiev / Language(s): Bulgarian Issue: 01/2017

Монашество и манастири по българските земи

Author(s): Albena Simova / Language(s): Bulgarian Issue: 1/2017

РУКОПИСНА СЛОВ’ЯНСЬКА (КИРИЛИЧНА) СПАДЩИНА СВЯТО-ПАНТЕЛЕЙМОНОВА МОНАСТИРЯ СВ. ГОРИ АФОН У КОНТЕКСТІ КУЛЬТУРНИХ ТРАДИЦІЙ XIII–XVII СТ.

Author(s): Liliia Tereshchenko-Kaidan / Language(s): Ukrainian Issue: 1/2014

This article examines the collection of Slavic Cyrillic manuscripts XIII-XVIII centuries which are kept at St. Panteleimon Monastery on Mount Athos. The characteristics of common and distinctive features manuscripts are distinguished by their national differences. The collection is divided into three types of membership books. Research results revealed chronological, geographical and genre differences manuscripts which finally confirmed their belonging to certain national traditions and the role of the collection – the treasury of Slavic national culture.Addressing the problems of Ukrainian Greek bonds XVII-XVIII centuries and overlapping themes, features of the spiritual culture of Ukraine and Greece of said period, manuscript heritage of both countries certainly attract great attention. The present research is Slavonic (Cyrillic) manuscripts Saint Panteleimon Monastery St. Mount Athos. The first information about the availability of Slavic Cyrillic manuscripts on Athos reaches 1142 years. Athos is closed to outside view and interventions territory. That’s why exactly in the monasteries of St. Mount manuscript treasures should be looked for. Perhaps it’s is unique in its content, as well as the Greek and Slavic origin. A Panteleimon Monastery is considered to be "rus" monastery. His second name is Rusyk. Therefore Slavonic (Cyrillic) Manuscripts should be looked for exactly here.The survey showed that 44 of the 10 reviewed manuscripts belong to the sacred-church books, 13-to church and prayer books, 21-to other books. At the same time this manuscript is distributed by chronology and geography in a very interesting way. According to the chronology of the whole entire collection spans the period from the XIII to the XVIII century.The sacred- religious manuscripts date from XIII to XVII., Liturgical church – from XIY to XVII., and other books– from the end of XV to the end of XVIII century. As already mentioned above, a collection has 75 codes which chronologically apply until XIX century. However, for this research the deadline is XVIII century. So, the gradation is clearly visible in kind of "aging" of sacred- church manuscripts after XVII century. In this collection manuscripts have not been updated. Situation is slightly better with the church and liturgical manuscripts. But at the same time, in the XVIII and XIX centuries they weren’t updated. Other books on the contrary appear in collection much later than the other (2 centuries), but at the same time have a privilege over the other and only retreat in the XIII century. This can be explained by the fact that other books on various topics, besides worship, began to appear on Mount Athos from the time when there was a relaxation of the strict statutory orders. Lack of updated books of the first two groups , is explained that the old monasteries had enough of old codes, or there was no need to update the Slavic manuscripts for liturgical practice. Because worship were done in Greek with Greek books, with the Greek ordinance.Yet it remains unclear why, since the XVIII century. Changed dramatically genre filled collection? Really, at least in the form of gifts or brought books, clergymen and church liturgical Church Slavonic (Cyrillic) literature did not get to the monastery? The impression is that the practical liturgical Slavic literature or intentionally destroyed (sold, granted), or stored in other collections. No less interesting is the geography of Slavic manuscripts in this collection. Referring to the table. Only 44 of the manuscript. With 10 sacred – Church books – only one has and one Bulgarian – Macedonian ( Skopje) origin. Nine manuscripts – Serbian. With 13 codes church – religious literature – eleven manuscripts have rural origins – one – Bulgarian , and most interestingly – one Ukrainian origin. And the Ukrainian book belong to Typicon VII. – liturgical charter church. It turns out that was not indifferent to the monks of St. Panteleimon Monastery in Slavonic liturgical practice . And the reason for the disappearance of religious literature of the late time of collection must be sought in other situations.Geography of other books is more diverse than theological literature. With 21 manuscripts represented in the collection of 6 -. Serbian, and it again early manuscripts chronologically completed in XV, Bulgaria is traditionally presented by one manuscript.Among other books are collections of two manuscripts, representing Ukrainian tradition. This collection of XVIII century, which included the works of the Holy Fathers and the Church Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706.In addition to these two distinct Ukrainian manuscripts in the collection contains 6 more manuscripts, may belong to either Ukrainian or Belarusian or Russian tradition. These books were written in the modern form of the Church Slavonic letters, adapted (Russified) letters of XVIII century. In addition to these 6 manuscripts in the collection are five manuscripts written in Russian.Hence and by geographical and chronological description of the collection is clearly divided into two parts: Until the XVII century. It’s mainly Serbian manuscript. Since the XVII century. They are codes in Ukrainian-Belarusian-Russian traditions. Bulgarian tradition in all three types of books presented in a single code for each type.Now, as a genre filled collection. Among the sacred religious books-no Psalter, although no church cannot do without this book in practice. A Church of theological literature there are no systematization. There were presented rare examples of a particular literature, and no complex liturgical books. This suggests that the Slavic manuscripts in this collection do not provide for the liturgical practice, and saved as monuments, exponents of certain cultural traditions, language, church philosophy, art Slavic countries: Serbia, modern Macedonia, Bulgaria, Ukraine, Russia, Belarus and possibly Cyrillic Romania. Clear evidence of this hypothesis is the Bulgarian tradition, as mentioned above, is represented by one code for each of the three books.For Ukrainian culture opening a salient three Ukrainian manuscripts: Typicon XVII., Collection of the XVIII century. And Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706 Presence in the collection of these three books for the Ukrainian Cultural Heritage is a godsend, and confirming the presence of Ukrainian books, and hence the tradition of Mount Athos in Greece.

«IL EST PLUS DIFFICILE DE PRESERVER QUE DE BATIR»: LE PATRIARCHE DE CONSTANTINOPLE, JEREMIE II TRANOS ET LES PAYS ROUMAINS

Author(s): Violeta Barbu / Language(s): French Issue: 3/2017

The status of the patriarch of Constantinople during the Ottoman era has been widely and passionately discussed over many decades. Without being as intensely probed, the institution of the ecumenical patriarchate deserves an equal attention since recently published historical sources may help us to better understand its norms and practices. Such sources were left behind by the visit in the Romanian lands of patriarch Jeremy II Tranos on his way to Moscow. These texts shed new light on his pastoral strategy with respect to the Christians he considered of his fold and on political attitude towards the Romanian princes at the end of the 16th century. Alongside well known sources, the paper brings into discussion five original grammata signed by patriarch Jeremy II, of which three are available in later copies. The acts regard the collection of subsidies for the churches in the Balkans and the welfare of the monasteries Sozopolis and Chalki, to which the princes of Moldavia dedicated the monastery St Nicholas of Jassy.

Към биографията на епископ Иларион Ловчански

Author(s): Yordan Minchev / Language(s): Bulgarian Issue: 3-4/2016

Ilarion Lovchanski, who was elected the first Bulgarian exarch, was one of the first Bulgarians to be ordained as the Bishop first of Aksiopol and later of Lovech. In 1868 he broke decisively with the Patriarchate of Constantinople, chaired the Church-People’s Council and participated in the Epiphany Action. He is the first and last Exarchic Metropolitan of the Kyustendil Diocese, chairman of the Local Committee „Unity”, and participates in the work of the Constituent Assembly as a deputy „by rights”. The article presents new facts about the ministry of Ilarion in his capacity as a Protosingel of Metropolitan Neophit of Turnovo and as the chairman of the cathedral “St. Apostles Peter and Paul”, responsible for the parish of the newly-built temple of St. Nicolas in Tarnovo; about his ordination as the Bishop of Axiopol - the first bishop Bulgarian after Sofroniy Vrachanski; about his complicated and delicate activity as temporary administrator of the Turnovo Diocese after the Crimean War, as well as about his relations with individual Revival figures in the beginning of the church struggle of the Bulgarians.

ANTHROPOLOGY OF FESTIVITIES: COULD THE CHURCH AND NATIONALLY RELATED FESTIVITIES REPLACE THE SOCIALISTIC ONES?

Author(s): Mirjana P. Mirčevska / Language(s): English Issue: 2/2012

Religion is an extremely complex phenomenon, created of different elements – notions, myths, rituals, taboos, ethical principles, and thus it belongs to different genres. On the other hand, the religious feeling is a special experience related to a human need to give sense to existence. It is doubtless that in the basis of today’s value systems we can find strong foundations of religious moral teachings. However, it is also clear that their relation to religion has been weakened, changed or canceled. Religion and social changes have always been interrelated, and thus the changes of the economic base induce changes in the higher strata, including religion. The article focuses upon the situation with the “Christian” religious celebrations among rural and urban population in the Republic of Macedonia, during socialistic times and today. Based upon concrete celebrations, it encapsulates phenomena and changes concerning the collective festivities of Orthodox Christian Macedonians. Those are beliefs in non-baptized days, the Easter holidays, as well as ritual plays under masks. Though a continuous analysis, the changes that are part of contemporary life are followed, at the same time mixed with pre-Christian elements. Urban elements are mixed with traditional customs related to Christian holidays, as a contemporary and acceptable way of celebrating among people that have migrated from different areas, above all to the capital city, but also include completely new elements that have not been a part of the celebrations and everyday life ten years ago.