ПІВДЕННОСЛОВ’ЯНСЬКА КУЛЬТУРА ТА ЇЇ ВПЛИВ НА ФОРМУВАННЯ БОГОСЛУЖБОВИХ ЗБІРНИКІВ УКРАЇНСЬКОЇ ПРАВОСЛАВНОЇ ЦЕРКВИ

Author(s): Mykola Pidhorbunskyi / Language(s): Ukrainian Issue: 2/2021

The purpose of the article is to analyze the influence of the South Slavic spiritual culture on the formation and development of hymnography in the Ukrainian Orthodox Church in the 16th-17th centuries. The methodology includes a systematic analysis, which made it possible to analyze and study the influence of the South Slavic spiritual culture on the formation of hymnography in the Ukrainian Orthodox Church. To determine the temporal and quantitative characteristics of the analyzed material, statistical and chronological methods were used, which contributed to the identification of spelling and stylistic changes in Ukrainian liturgical collections. The scientific novelty lies in the determination of the characteristic features of the development of Ukrainian church singing under the influence of South Slavic spiritual culture. Establishing the difference in the formation of the two main directions of church singing in the Ukrainian territory, namely in big cities and peripheral spiritual centers. Conclusions. South Slavic influence manifested itself in certain spelling and stylistic changes that took place in Ukrainian liturgical collections. This process contributed to the intensification of the development of Ukrainian musical and hymnographic art. On the model of South Slavic graphics, a new style of writing was formed, which was called the "junior half-stav". Together with the change in spelling and literary language, the "weaving of words" was transferred - a special literary style that arose in Bulgaria during the time of Patriarch Euthymius. In Ukraine-Rus, the variety of translations of instructive and ascetic works of Byzantine and South Slavic writers in the spirit of "hesychasm" has increased. The restrained and austere tone of the previous era of Ukrainian Orthodox worship was filled with major Balkan-Slavic tunes. In the Notolinian Irmologions, polyeleos psalms and glorifications spread mainly in the form of Bulgarian and Serbian tunes, on the basis of which regional variants arose in the spiritual centers of Ukraine.

Пътят на хаджията. Структурата на една изложба

Author(s): Svetla Moskova / Language(s): Bulgarian Issue: 3/2001

Радмила Радић, Војислав Јанић (1890–1944). Свештеник и политичар. Поглед кроз аналитички прозор

Author(s): Mirko Mlakar / Language(s): Croatian Issue: 1/2021

Review of: Mirko Mlakar - Радмила Радић, Војислав Јанић (1890–1944). Свештеник и политичар. Поглед кроз аналитички прозор (Београд: Институт за новију историју Србије, 2018), 482 str. Mirko Mlakar - Радмила Радић, Мисија британске Хришћанске заједнице младих људи у Краљевини Југославији (Београд: Институт за новију историју Србије, 2019), 375 str.

Развој папског примата после Лава Великог до Константинопољског сабора 879–880. године

Author(s): Boban Dimitrijević / Language(s): Serbian Issue: 1/2014

Presented paper analyses certain events from Church history in the period from 5th to 9th century, in the context of position and role in the Church of the Bishop of Rome. The research has shown that in the cases from this period that have been analyzed different ecclesiological approaches have already been formed in the East and West. That included different approaches regarding primacy of the Bishop of Rome in the Church. Furthermore, this led to forming both Eastern and Western churches as two self-contained and mutually isolated worlds. Finally, that created the atmosphere of the final division, which will happen few centuries later.

Разплата. История на Отон. Пратеничество в Константинопол. Разплата. История на Отон. Пратеничество в Константинопол

Author(s): Liudprand Liudprand of Cremona / Language(s): Bulgarian

This modern translation of all the surviving literary compositions ascribed to Liudprand, the bishop of Cremona from 962 to 972, offers unrivaled insight into society and culture in western Europe during the "iron century". Since Liudprand enjoyed the favor of the Saxon Roman emperor Otto the Great, and traveled to Constantinople more than once on official business, his narratives also reveal European attitudes toward the Byzantine Empire and the culture of its refined capital city. No other tenth-century writer had such privileged access to the high spheres of power, or such acerbic wit and willingness to articulate critiques of the doings of powerful people. Liudprand's historical texts (the Antapodosis on European events in the first half of the 900s, and his Historia Ottonison the rise to power of Otto the Great) provide a unique view of the recent past against a genuinely European backdrop, unusual in a time of localized cultural horizons. Liudprand's famous satirical description of his misadventures as Ottonian legate at the Byzantine court in 968 is a vital source of information on Byzantine ritual and diplomatic process, as well as a classic of medieval intercultural encounter. Readers interested in medieval European culture, the history of diplomacy, Italian and German medieval history, and the history of Byzantium will find this collection of translated texts rewarding. A full introduction and extensive notes help readers to place Liudprand's writings in context.

РАННЕХРИСТИАНСКИЕ ТОЛКОВАНИЯ ВОСКРЕШЕНИЯ ЛАЗАРЯ

Author(s): Alexey Mihailovich Nadezhkin / Language(s): Russian Issue: 2/2018

This article investigates the interpretation of the raising of Lazarus in early Christian literature. The author presents new data taken from the writings of St. Athanasius and other untranslated theological sources by S. Cyrill of Jerusalem, Pseudo-Clement, Didymus the Blind. The research focuses on the interpretation of the motif of the raising of Lazarus in Byzantine literature of the 2d–4th centuries. The research question concerns the writings of the authors of the given period that contain the interpretation of this evangelic motif. The author comes to the conclusion that the raising of Lazarus is an important theme in the writings of early Christian theologists. In Pseudo- Clement’s writings the name of Lazarus is nothing but mentioned for making the work more plausible, while St. Athanasius deeply reflects over the 11th chapter of the Gospel of John, seeking for anti-arian arguments in it.

Ранновизантийските олтарни прегради в Тракия и Дакия

Author(s): Iva Doseva / Language(s): Bulgarian Issue: 3/2002

Раносиријски аскетизам

Author(s): / Language(s): Serbian Issue: 2/2016

The author of this article examines the sources of early Syrian monasticism and asceticism. Special attention is devoted to neglected „Religious History“ – written by Theodoret of Cyrus – as one of the main testimonies of Syrian Christian ascetics. Article represents a milestone in the study of Syrian Christianity in the West.

Растково монашење у Животу светог Симеона

Author(s): Darko J. Krstić / Language(s): Serbian Issue: 2/2017

Serbian ruler Stephen the First Crowned (1196–1227) interpolates in The Life of Saint Symeon the episode of his brother's embracing of the monastic life in the ninth chapter of his writing. In this manner he connects the spiritual experience of his father with the similar experience of his brother, whose escape from the political power to the Mount Athos triggers identical behaviour of his father. In depicting of this episode, the author exploits numerous allusions to motifs, expressions and terms characteristic of the Johannine literature within the corpus of the New Testament books. The intention of the author is to present Rastko Nemanjic's leaving the world in light of the Johannine apocalypticism, as the perfect example of following Christ, who also departed from the world (Jn 13, 1). The immediate reason for Rastko's departure is the apocalyptic vision of the Jerusalem above of his father, Stefan Nemanja. This vision incites in Rastko's soul yearning for the monastic life at the Mount Athos, which is articulated in his prayer to Christ in terms of the Johannine „high” christology, especially from the Prologue of the Fourth Gospel.

РЕЛИГИОЗНЫЕ НАСТРОЕНИЯ ПОСЛЕВОЕННОЙ РУССКОЙ ЭМИГРАЦИИ В «ДОКЛАДНОЙ ЗАПИСКЕ» 1950 г. ПРОФЕССОРА И. П. ЧЕТВЕРИКОВА

Author(s): Alexander Alekseyevich Kornilov / Language(s): Russian Issue: 3/2019

The article does research on the Report written by Professor of Theology I. P. Chetverikov in 1950 and addressed at the German Diocese Archbishop Venedict (Bobkovsky). This document reflected the religious sentiments of the post-War Russian emigration which influenced the relations of the latter both with the Russian Church and political regimes in the countries of settlement after the World War II. The author of the 1950 Report was not only a witness but also an active participant and builder of social and political life of the Russian emigration’s wave that has been called the Displaced Persons by historiography.

Реставратор или изкуствовед (Двете хипостази на Любен Прашков)

Author(s): Elka Bakalova / Language(s): Bulgarian Issue: 3/2001

Рецензія

Author(s): Mykhaylo Oleksandrovich Kryvolapov / Language(s): Ukrainian Issue: 2/2019

Рецензія на монографію Марини Бардік “Оновлення монументального живопису Успенського собору Києво-Печерської лаври і Софії Київської в першій половині ХІХ століття” монографія. Київ, 2019. 310 с. : іл / The review of: Bardik M. A. „ Renewal of the Monumental Paintings in the Kiev Assumption Cathedral – Pechersk Lavra and Sophia of Kiev in the first half of the 19th century: monograph. Kyiv, 2019. 310 p.: Illus.

Рецепција новозаветних мотива у Алексијади Ане Комнине у сврху назначења апостолског карактера Алексија Комнина (1081–1118)

Author(s): Darko J. Krstić / Language(s): Serbian Issue: 17/2018

Despite the overall narative frame in presenting her father’s life, patterned after the Homeric epic, Anna Comnena articulates the ruling ideology of her father by the reception of certain New Testament texts, comparing Alexius to Apostle Paul. Alexius’ apostleship, according to Anna, is reflected foremost in his theological discussions with heretics, Manicheans and Bogomils. Alexius possessed an extraordinary knowledge of the Scriptures, which he uses as the main means in the discussions with the heretics. Anna is not limited to the explicit parallelism of her father with Apostle Paul since in Alexiad there are numerous veiled implications which serve to strengthen the association between Alexius and Apostle Paul. For instance, Alexius’ preaching to the heretics evokes Paul’s preaching in Acts 20:7, while Alexius’ affection toward Christians, confirmed by the list of misfortunes, reminds on the Pauline apostolic autobiographical reflection in Rom 8:35-39.

Розвиток церков в Українській Народній Республіці

Author(s): Galina D. Boreyko / Language(s): Ukrainian Issue: 4/2012

This article is dedicated to state-church relations during the Ukrainian Peoples Republic. Problems that affect the formation and activity of the church are defined, the general features and specifics of different church religious movements, the development of relations of state and church authorities are analyzed in this article.

РОЛЬ ЦЕРКВИ У ВОЛИНСЬКОМУ ДИСКУРСІ

Author(s): Kalishchuk Oksana / Language(s): English,Ukrainian Issue: 3/2017

The article is devoted to the position and role of the Church in the discussion of events in Volhynia, Eastern Galicia, Kholmshchyna and Podlyashcha during the Second World War. From the beginning of the actualization of the Volyn events, the highest church leaders gave them, above all, a moral assessment. The article focuses on the role of John Paul II's message regarding the Ukrainian-Polish confrontation. It was emphasized that the formula of reconciliation, which was proposed from the beginning of active discussions, was proposed to Ukrainian and Polish societies by church leaders from the point of view of Christian morals. It is indicated on the complexity of inter-church dialogue in Volhynia events. Separately, the role of the Church in public initiatives aimed at Ukrainian-Polish reconciliation is shown.

Рукописни служабници библиотеке манастира Хиландара као извори за реконструкцију развоја српског богослужења од XIII до XIX века

Author(s): Vladimir Vukašinović / Language(s): Serbian Issue: 14/2017

In the contemporary manuscript collection of Chilandar monastery there are thirty seven manuscript service books. Out of these, three manuscripts are from XIII, five from XIV, four from XV, six from XVI, ten from XVII, two from XVIII and seven from XIX century. A part of these manuscripts cannot be understood to be liturgies in the fullest sense of the term, whether they are fragments of larger and lost wholes, or intentionally abridged liturgical text for use by deacons. The importance of the manuscript collection of Chilandar monastery for research of the liturgical life of the Orthodox Church cannot be denied. This does not apply only on the classical Byzantine liturgical formulae of Saint John Chrysostom and Basil the Great or the Liturgy of the Presanctified Gifts. Due to the famous Chil. 322 manuscript that contains the Liturgy of Saint James the Apostle and so-called Liturgy of Saint Peter the Apostle, we can follow the use of these formulae in Slavic surroundings. The manuscript collection of Chilandar monastery is used for research of wider thematic worship frameworks than the ones that deal exclusively with liturgical problematics. It allows the analysis of the development of sacramental and, taken extensively, prayer life of the Church, such as the consecration of sacral space. In the majority of manuscript service books of Chilandar there are variants of Philotheus’ liturgical formulae, among whom the manuscripts of Serbian-Athonite redaction are dominant, and based on whom the first Serbian and Slavic printed service books were prepared and printed. This collection was shown to be especially valuable in research of the appearance of the Troparion of the Third Hour in Slavic worship. The earliest appearance of this liturgical innovation in the Chilandar collection is in Chil. 323 manuscript from the third quarter of XV century, belonging to the Russian redaction of Philoteus’ Diataxis. With that in view, Chilandar’s collection was shown to be important for the research of the historic development of whole Slavic worship, i.e. worship in Slavic language of different redactions, not solely Serbian one, as it could be ascertained at first.

Руско посланство у Константинопољу и грчко-бугарски црквени спор (1856–1861)

Author(s): Maja R. Laković / Language(s): Serbian Issue: 18/2018

Based on Russian archival records and published sources, we analysed the attitude of the Russian diplomatic representative office in Constantinople towards the Greek- -Bulgarian ecclesiastical dispute, in the initial years after the Crimean War (1853–1856). Our aim was to highlight that Russia, in all phases of the ecclesiastical dispute, did not back the idea of an independent Bulgarian church, although its role in this ecclesiastical issue is most often interpreted in such way. At the start of the ecclesiastical dispute, the Russian diplomatic representative office in Constantinople protected the interests of the Constantinople Patriarchate. The official attitude of the Russian church policy was a single Orthodox church in Turkey. Frequent activities aimed at an independent church and the Bulgarians’ determination gained in time increasingly greater Russian support. Once it was convinced that the support to the independent Bulgarian church was consistent with its political interests, Russia began to provide its full support to the idea.

Сава Вуковић (1740–1811), депутат на Темишварском и сабору угарских сталежа

Author(s): Ljubinka Toševa Karpowicz / Language(s): Serbian Issue: 11/2017

Although Sava Vuković, one of the founders of the Orthodox Community in Rijeka, had been an inhabitant of Novi Sad for over ten years, the worshipers of Rijeka’s Serbian Orthodox Church of St. Nicholas elected him as their deputy in mid-July 1790 to the Church Congress at Timişoara. Already at the first session of the Congress (21 August/1 September), Sava Vuković put forth a proposal concerning the status of Serbs in Rijeka, in which they sought for themselves the status of citizens (burghers). With the assistance of Metropolitan Stevan Stratimirović, who had been chosen as bishop (vladika) at the Timişoara Congress, Sava Vuković succeeded in having his family confirmed as members of the Venetian nobility. Thereafter, Sava Vuković, now as a nobleman and a Magyar, made a proposal to improve trade at the Hungarian Diet on 10 July 1791, together with Rijeka’s delegates (who were also members of the Hungarian nobility). Interestingly, all persons mentioned in connection with the Timişoara National Congress and the Hungarian Diet belonged to the Rite of Strict Observance Rite of the Freemasons!

Сакрална баштина Јужног Баната

Author(s): Dimitrije Marinković / Language(s): Serbian Issue: 1-3/2009

The sacred heritage of Southern Banat represents the artistic creativity in the field of architecture, painting and applied art which are subjected to Christian cult. The author reviews the history, development and western influences in church art and architecture of this region.

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.