DOCSLIB.ORG

The Holy Icon of All Saints: an Attempt at a New Approach

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

ICONOLOGICAL STUDIES FIRST STUDY THE Holy Icon of ALL Saints An Attempt at a New Approach From the Icon Studios of the Holy Monasteries of Sts. Cyprian and Justina, Phyle, Attica and of the Holy Angels, Aphidnai, Attica 2004 The Holy Icon 2 ✠ THE HOLY ICON OF ALL SaiNts An Attempt at a New Approach CONTENTS I. Three Fundamental Presuppositions..................................................4 1. Creative continuity............................................................................................ 4 2. Christocentric creation......................................................................................5 3. Eschatological identity......................................................................................7 II. The Holy Icon of All Saints.................................................................. 10 1. A preëminently dogmatic Icon...................................................................... 10 2. The three sections of the Icon........................................................................ 10 3. The upper section (S1).................................................................................... 12 4. The middle section (S2).................................................................................. 13 5. The lower section (S3).................................................................................... 15 6. Summary.......................................................................................................... 16 III. Dogmatic Truths and Depictional Media.....................................19 1. Depictional techniques....................................................................................19 2. Composition.....................................................................................................19 3. Light..................................................................................................................21 4. Color..................................................................................................................21 5. Epilogue............................................................................................................23 IV. Appendix.....................................................................................................24 1. A detailed listing of the Saints portrayed in the Icon.................................24 2. A sketch of the Icon with numbers corresponding to the Saints..............28 3 THE HOLY ICON OF ALL SaiNts An Attempt at a New Approach I. Three Fundamental Presuppositions 1. Creative continuity In the first place, our endeavor bypasses the false dilemma, “creation or imitation?” which is constantly at is- sue and which pertains to all of the ecclesiastical arts in general, including their foundation, namely, Orthodox theology. (i) Our new approach presupposes a firm belief in living Tradition. On this basis, a creative continuity, which has a re- storative and transformative impact and influence on the his- tory of the Church, has always existed within the charismatic boundaries of the Orthodox Church. (ii) This means that the Church, as a realm within which the continuous present of God is dynamically experienced—“a dwelling-place of the infinite Fashioner”1—never succumbs to the temptation to adhere slavishly to the past; were this to hap- pen, then her character would assuredly be static, that is, ahis- torical and, consequently, monophysite, and not soteriological. (iii) The living presence and witness of the Church—in this case, by virtue of her liturgical arts—, entails, in essence, a con- tinuous process, whereby the genuine and proven elements of her Tradition are creatively reappropriated, in order that they 1 Orthros for the Sunday of Pentecost, First Canon, Ode 9, Heirmos. 4 might be “incarnated” in their new historical environment, and that in this way the challenges of any given historical present might be profitably confronted. (iv) The desideratum has always been the transformative appropriation, in the Holy Spirit, of the present, as a continua- tion and “augmentation” of the ever-living past, in the restora- tive perspective of the future, that is, of the Kingdom of God, which is already present. (v) In speaking ecclesiastically about past, present, and fu- ture, we have in mind the indivisible and unified realm of sacred history, in which the continuous present of God exists dynam- ically—a “realm in which God reveals Himself”—just as life is dynamically present and unified in the root, the trunk, and the branches of a tree. (vi) Thus, far removed from the spurious pseudo-dilemmas of conservatism versus liberalism, or ahistoricality versus secu- larization, which are “rudiments of this world,”2 the artistic ni- sus of Orthodoxy, as a charismatic reality, is always new, ever “renewed” and “renewing,” that is, ever “contemporary,” as a continuous manifestation of the “New Creation”: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”3 2. Christocentric creation In the second place, our endeavor aims to un- derscore anew, and with particular emphasis, the Christocen- tricity of Orthodox ecclesiastical Iconography. (i) A fundamental tenet of Orthodox theology is that the sanctified members of the Church, who bear the “form” and “type” of Christ, are “one in Christ Jesus”;4 that is to say, they 2 Galatians 4:3; Colossians 2:8. 3 II Corinthians 5:17. 4 Galatians 3:27-28. 5 “resemble” Christ, are “similar” to each other, and, consequently, possess features in common with Christ and with each other. (ii) “Each of the Baptized,” says St. Theophylact of Bulgaria, “has cast off his natural attributes; and all have put on a single figure and a single form, not of an Angel, but of the Master Him- self, showing forth Christ in themselves. Hence, we are all one in Christ Jesus; that is, in that we have one form, that of Christ, imposed on us.”5 (iii) “We, too, become Christs, insofar as we suffer.”6 “And all Christians who suffer for the sake of Christ become Christs themselves insofar as they suffer.”7 (iv) Christians “have put on Christ,”8 that is, they “are clad in God,” since through the Incarnation the true God “has clad Himself in all of us”: “All who are Spirit-bearers are clad in light, and all who are clad in light have put on Christ, and all who have put on Christ have put on the Father.”9 (v) This Christocentric and soteriological truth will be expe- rienced in its fullness during the eternal Eighth Day, that is, the Kingdom of God, in which there will be no waning or darkness: For another sun makes this day, the sun that shines forth the True Light; since it has shone upon us once and for all, it is no longer hidden in the sunset, but, embracing all things by its illuminative power, it in- stills continuous and perpetual light in those who are 5 “Commentary on Galatians,” Patrologia Græca, Vol. CXXIV, col. 996B. 6 “Commentary on Philippians,” Patrologia Græca, Vol. CXXIV, col. 1184D. 7 St. Nikodemos the Hagiorite, Παύλου αἱ Δέκα Τέσσαρες Ἐπιστολαὶ Ἑρμηνευθεῖσαι ὑπὸ Θεοφυλάκτου Ἀρχιεπισκόπου Βουλγαρίας [The Fourteen Epistles of St. Paul Interpreted by Theophylact, Archbishop of Bulgaria] (Venice: 1819), Vol. II, p. 337. 8 Galatians 3:27. 9 St. Athanasios the Great, cited by St. Nikodemos in Παύλου αἱ Δέκα Τέσσαρες Ἐπιστολαὶ, Vol. I, p. 160, n.1. 6 worthy, making other suns out of those who share in that Light.10 (vi) This commonality between Christ and Christians, through which we all become “one,”—that is, the one “form” of Christ impressed upon all who “bear the form of Christ [χριστομόρφους]”11 upon all who are, in other words, Christs according to Grace in the light of the Holy Trinity—, when ex- pressed pictorially in a clear and emphatic way, ultimately re- veals the Icon as the Icon of the God-Man, that is, as a Christo- centric creation, even if the Icon is comprised of many persons and events. 3. Eschatological identity Finally, our endeavor naturally presupposes the escha- tological identity of the holy Icon, which is borne out, moreover, by its three liturgical dimensions. (i) First, we are reminded that since it is a function of the Church to disclose to us the age to come, that is, the Kingdom of God, and also to provide us with the possibility of participating therein (“Mysteriological realism”), it follows that the nature of the Church, her ontology, is eschatological. (ii) Since the Church derives her hypostasis from the future, that is, since the roots of her tree are to be found in the escha- tological realm, she “presentifies” the Kingdom of God here and now within the contours of her Mysteries; the entire life in Christ, and also the means that serve and express this life, are constantly illumined by the unwaning Light of the Eighth Day. (iii) The holy Icon is not simply an “aperture” through which we see what lies beyond, the eschatological future, but is designated by the historico-eschatological Body of Christ, and 10 St. Gregory of Nyssa, “Exposition of the Sixth Psalm,” Patrologia Græca, Vol. XLIV, col. 612A. 11 Cf. St. John of Damascus, “Homily on the Annunciation,” Patrologia Græca, Vol. XCVI, col. 657A. 7 exclusively within its boundaries, as the pictorial medium that even now “presentifies” what transcends history. (iv) The indisputably eschatological character of the Icon is manifest at the three levels of its exclusively ecclesiastical func- tioning: 1. He who honors and “venerates” through the Icon “the hypostasis of what is depicted”12
Recommended publications
  • Information to Users

    Information to Users

    INFORMATION TO USERS This manuscript has been reproduced from the microrilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely afreet reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI University Microfilms International A Bell & Howell Information Company 300 North Zeeb Road. Ann Arbor, Ml 48106-1346 USA 313/761-4700 800/521-0600 Order Number 9427765 Urban family structure in late antiquity as evidenced by John Chrysostom O'Roark, Douglaa Alan, Ph.D. The Ohio State University, 1994 Copyright ©1994 by O'Roark, Douglas Alan.
  • Publications Without, However, Aspiring to Completeness. Paul

    Publications Without, However, Aspiring to Completeness. Paul

    Jonathan Shepard publications without, however, aspiring to completeness. Paul Stephenson has provided a valuable review-article of secondary literature published in a western language on the history of the early Hungarians, while his book on Byzantium’s Balkan frontier sets the activities of Hungarians in the tenth century within the broader context of imperial Byzantine diplomacy, emergent Balkan polities and the needs of nomads. Stephenson and Tóth, building on the earlier work of Macartney and Göckenjan, point to the strong probability that the lands east of the Tisza were occupied by the De administrando’s Kavars (Kabaroi). These, in turn, may be associated with the “Khalisioi”/Kaliz, a grouping of Khazar provenance known from later Hungarian sources to have occupied the valley of the Tisza in the twelfth and thirteenth centuries. Constantine VII could well have drawn heavily on Kavar informants for his contemporary data about the Hungarians’ lands, and the De administrando’s generous coverage of this grouping in comparison with the other units of Hungarians becomes the more understandable. In addition, a number of scholars have independently reached the conclusion that imperial attention to, knowledge about, and policy towards a region or people fluctuated drastically in accordance with the empire’s ever- changing needs and apprehensions of perils. Stephenson’s book shows how adaptable Byzantine administrative arrangements were after the defeat of the Rus and the Bulgarians in 971. Comparable flexibility was applied to the northern borderlands after final victory over the Bulgarians had been won in 1018, and in the territories reconquered from the eastern Muslims in the 960s and 970s.
  • Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature

    Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature

    Bernadette Filotas PAGAN SURVIVALS, SUPERSTITIONS AND POPULAR CULTURES IN EARLY MEDIEVAL PASTORAL LITERATURE Is medieval pastoral literature an accurate reflection of actual beliefs and practices in the early medieval West or simply of literary conventions in- herited by clerical writers? How and to what extent did Christianity and traditional pre-Christian beliefs and practices come into conflict, influence each other, and merge in popular culture? This comprehensive study examines early medieval popular culture as it appears in ecclesiastical and secular law, sermons, penitentials and other pastoral works – a selective, skewed, but still illuminating record of the be- liefs and practices of ordinary Christians. Concentrating on the five cen- turies from c. 500 to c. 1000, Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature presents the evidence for folk religious beliefs and piety, attitudes to nature and death, festivals, magic, drinking and alimentary customs. As such it provides a precious glimpse of the mu- tual adaptation of Christianity and traditional cultures at an important period of cultural and religious transition. Studies and Texts 151 Pagan Survivals, Superstitions and Popular Cultures in Early Medieval Pastoral Literature by Bernadette Filotas Pontifical Institute of Mediaeval Studies This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Aid to Scholarly Publications Programme, using funds provided by the Social Sciences and Humanities Research Council of Canada. LIBRARY AND ARCHIVES CANADA CATALOGUING IN PUBLICATION Filotas, Bernadette, 1941- Pagan survivals, superstitions and popular cultures in early medieval pastoral literature / by Bernadette Filotas.
  • The First Œcumenical Synod and the Feast of Pascha “...Not with the Jews” by Archimandrite Sergius

    The First Œcumenical Synod and the Feast of Pascha “...Not with the Jews” by Archimandrite Sergius

    The First Œcumenical Synod and the Feast of Pascha “...not with the Jews” by Archimandrite Sergius THE VERY REVEREND SERGIUS, former Assistant Professor at the Theological Acad - emy in Sofia, Bulgaria, is the spiritual Father of the Russian Convent of the Holy Pro - tection in Sofia, which is under the Omophorion of Bishop Photii of Triaditza, the sole Hierarch of the True (Old Calendar) Orthodox Church of Bulgaria and himself a former Assistant Professor at the University of Sofia. Father Sergius was dismissed from his academic post when he refused to accept the revised New, or Papal, Calen - dar, on the occasion of its introduction into the Bulgarian Orthodox Church. He is rightly considered a confessor of the Faith by traditionalist Bulgarian believers. OF LATE, a number of Orthodox theologians and clergymen have con - tended that the proscription against celebrating the Resurrection of our Lord, Pascha (known in the Western world by the pagan term “Easter”), “with the Jews” is unknown and not, indeed, as the Orthodox Church has always taught, an actual decree of the First Œcumenical Synod convened in Nicaea in 325 A.D. This innovative claim is based on the argument that the Acts of this council have not been preserved and that the twenty extant Canons of the Synod do not mention the celebration of Pascha. In fact, however, in both the epistle of St. Constantine the Great to those Bishops who were unable to at - tend the Synod, as well as the letter sent by the Synod to the Church of Alexandria, there are relevant—albeit, indirect—data to be found in the spe - cific agreements between the Synod and the Christians of the Eastern do - mains with regard to the common celebration of Pascha by all Christians.
  • 2 List of Abbreviations Used in the Chapter PH Pyrrhoniae Hypotyposes M Adversus Mathematicos BAV Biblioteca Apostolica Vatican

    2 List of Abbreviations Used in the Chapter PH Pyrrhoniae Hypotyposes M Adversus Mathematicos BAV Biblioteca Apostolica Vatican

    2 List of abbreviations used in the chapter PH Pyrrhoniae Hypotyposes M Adversus Mathematicos BAV Biblioteca Apostolica Vaticana, Roma BN Bibliothèque Nationale, Paris PG Patrologia Graeca etc. PL Patrologia Latina etc. TLG Thesaurus Linguae Graecae 2 3 The Rediscovery and Posthumous Influence of Scepticism Luciano Floridi Introduction The history of the transmission, recovery and posthumous influence of ancient scepticism is a fascinating chapter in the history of ideas. An extraordinary collection of philosophical texts and some of the most challenging arguments ever devised were first lost, then only partly recovered philologically, and finally rediscovered conceptually, leaving Cicero and Sextus Empiricus as the main champions of Academic and Pyrrhonian scepticism respectively. This chapter outlines what we know about this shipwreck and what was later savaged from it. It cannot provide many details, given its length. And, being a review, it does not try to solve the many puzzles and mysteries still unsolved. But, as an introduction, it does seek to give a general idea of what happened to ancient scepticism in the long span of time occurring between Augustin and Descartes. It is a dozen of centuries of Western philosophy, so a few generalizations, some schematism and a good degree of abstraction from specific information will be inevitable. The reader interested in pursuing further knowledge about the topic is invited to consult Schmitt [1972a], Floridi [2002] and Popkin [2003]. Late Antiquity and the Middle Ages Our story begins with a dramatic loss of memory, roughly in the fourth century. By the time Augustine was writing Contra Academicos, Academic scepticism, transmitted in Latin, had become the brand of scepticism known to philosophers and theologians, at the expense of Pyrrhonism in general and Sextus Empiricus’ Greek texts in particular.
  • Ὁ Ὤν Εὐλογητὸς Χριστὸς Ὁ Θεὸς Ἡμῶν: Observations on the Early Christian Interpretation of the Burning Bush Scene

    Ὁ Ὤν Εὐλογητὸς Χριστὸς Ὁ Θεὸς Ἡμῶν: Observations on the Early Christian Interpretation of the Burning Bush Scene

    Ὁ ὤν εὐλογητὸς Χριστὸς ὁ Θεὸς ἡμῶν: OBSERVATIONS ON THE EARLY CHRISTIAN INTERPRETATION OF THE BURNING BUSH SCENE Bogdan G. Bucur Duquesne University [email protected] Résumé Un aperçu des productions exégétiques, doctrinales, hymnogra- phiques et iconographiques dans la riche histoire de la réception d’Exode 3 au cours du premier millénaire de notre ère conduit à la conclusion que la lecture chrétienne la plus ancienne, la plus répan- due et la plus constante de ce texte a été son interprétation comme manifestation du Logos incarnaturum, comme « Christophanie ». Les termes couramment utilisés dans la littérature savante pour rendre compte de cette approche exégétique sont insatisfaisants, car ils ne parviennent pas à saisir la dimension épiphanique du texte, tel qu’il a été lu par de nombreux exégètes chrétiens anciens. Cet article examine aussi – et rejette – la proposition récente d’évaluer la relation directe entre le Christ et le Ὁ ὤν d’Exode 3,14 comme un exemple de la « Bible réécrite ». Summary A survey of the exegetical, doctrinal, hymnographic, and icono- graphic productions illustrating the rich reception history of Exodus 3 during the first millennium CE leads to the conclusion that the earliest, most widespread and enduring Christian reading of this text was its interpretation as a manifestation of the Logos-to- be-incarnate: a “Christophany”. The terms currently employed in scholarship to account for this exegetical approach are unsatisfactory because they fail to capture the epiphanic dimension of the text as Judaïsme ancien / Ancient Judaism 6 (2018), p. 37-82 © FHG 10.1484/J.JAAJ.5.116609 38 BOGdaN G.
  • Cossmós, Mycrocossmós, and the Use of Greek in Orrm's Exegesis Of

    Cossmós, Mycrocossmós, and the Use of Greek in Orrm's Exegesis Of

    "Wurrþlike Shridd": Cossmós, Mycrocossmós , and the Use of Greek in Orrm's Exegesis of John 3:16 Samuel Cardwell Early Middle English, Volume 1, Number 2, 2019, pp. 1-12 (Article) Published by Arc Humanities Press For additional information about this article https://muse.jhu.edu/article/732815 [ Access provided at 27 Sep 2021 08:15 GMT with no institutional affiliation ] “WURRÞLIKE SHRIDD”: COSSMÓS, MYCROCOSSMÓS, AND THE USE OF GREEK IN ORRM’S EXEGESIS OF JOHN 3:16 SAMUEL CARDWELL Orrm has not received a great deal of praise from either literary critics or historians.1 Scholars have lined up to heap abuse on Orrm’s idiosyncracies,The TwelfTh­ centheT uglinessury poe Tof his autograph manuscript and the dullness of his poetic style.2 One historian even used the Orrmulum lengthy work of Middle English verse homilies, as evidence that Augustinian canons rarely, if ever, preached to lay audiences, since “it is doubtful, Orrm’s whether unfinished regular but clergy still could have produced anything better calculated to induce widespread somnolence in their congregation.”3 on the spelling of English, It is had true no that imitators; Orrm had no littlecopies if anyexist contemporary of his work, which influence. only His unique system of orthography, which attempted to impose a rigid consistency of the Orrmulum: is it a collection of homilies, a biblical commentary, or a para- phrase?survives Itin is his tempting, own autograph. then, to Itsee is thedifficult Orrmulum even to as define sui generis the genre, occupying and purpose a “no man’s land all of its own.”4 However, no author exists in a vacuum.
  • Focus on the Faith

    Focus on the Faith

    St. Nicholas Orthodox Church, Saratoga CA Archpriest Basil Rhodes 14220 Elva Avenue, Saratoga CA 95070 Office: (408) 867-0628 www.stnicholassaratoga.org Focus on the Faith Homily on the Entrance of the Theotokos to the temple unreliable, but the faith of the scholars, the academics, the By Archpriest Basil Rhodes “theologians.” They simply have no faith, or, their faith is so weak that it is not in evidence. In the Name of the Father and of the Son and of the Holy Spirit. Amen. Glory to Jesus Christ! I'd like to share with you something that Hieromonk Seraphim (Rose) Today we are celebrating the saving festival of the Entrance of the wrote in his Introduction to the book “The Orthodox Veneration of the Mother of God into the Temple. I remember, back in my Seminary days, Mother of God” written by St. John of Shanghai and San Francisco. how this feast had suddenly become “controversial.” How? (Later I'll share something that the saint himself wrote.) Fr. Seraphim It became controversial when some “Orthodox” scholars were writes: suggesting that the feast was a “fairy tale,” not to be taken at face value as an historical event, but as a fable from which one might draw some “NOT TOO MANY years ago the Abbess of a convent of the Russian valuable insight into their own spiritual life and struggle. I don't deny Orthodox Church, a woman of righteous life, was delivering a sermon in that there is much to be gleaned here. What could be a more powerful the convent church on the feast of the Dormition of the Most Holy Mot- image than a three year old girl who represents our souls which need to her of God.
  • 24Th Sunday After Pentecost Saint Nectarios of Aegina 9:15 – 3Rd

    24Th Sunday After Pentecost Saint Nectarios of Aegina 9:15 – 3Rd

    A WARM WELCOME TO OUR VISITORS! BULLETIN IS OFFERED: Glory be to Jesus Christ! If you wish to sponsor a bulletin In (responded with: Glory be forever!) Honor of (anniversary, birthday, Slava Isusu Christu! (Slava na viki!) etc.) or In Memory of someone, please do so by signing up on the We are happy that you have joined us today! It is our sheet in the church hall or by pleasure to have you in our presence this morning and we contacting Fr. Dave (email, text, or wish God’s Blessings to all who visit with us today and hope call). An additional stewardship you stop again soon! If you have any questions in regards offering to the Church is requested. to our worship or Orthodoxy, please see Fr. Dave. Executive Parish Council Meeting Highlights: OUR STEWARDSHIP GIFTS TO G OD S ERVICES FOR THE W EEK B ULLETIN B OARD A NNOUNCEMENTS ü Pre-Nativity Clean-Up and Decorating Stewardship: $ 570 will not happen as in the past. We will decorate Candles/Eternal Lamp Offerings: $ 364 SUNDAY, NOVEMBER 22 – “IOCC SUNDAY” (Please have submissions to Fr. Dave by Wed.) the church after Liturgy on 2 consecutive th Envelope Stewardship: $ 297 24 Sunday after Pentecost + + + + + + + + + Sundays this year. Parish House Offering: $ 200 Saint Nectarios of Aegina Moleben of Thanksgiving – There is no better ü St. Nicholas Breakfast - will be canceled for rd 9:15 – 3 Hour; 9:30 – Divine Liturgy way to begin the day than giving Thanks to God. this year. Total Collections: $ 1431 Relocation Fund: $ 90 Epistle: Ephesians 2:14-22 Let’s gather this Thursday morning at 9:30 to ü Church Attendance - As Allegheny County th Gospel: Luke 8:41-56 (7 Sunday of Luke) begin Thanksgiving together in prayer.
  • What the Hellenism: Did Christianity Cause a Decline of Th Hellenism in 4 -Century Alexandria?

    What the Hellenism: Did Christianity Cause a Decline of Th Hellenism in 4 -Century Alexandria?

    What the Hellenism: Did Christianity cause a decline of th Hellenism in 4 -century Alexandria? Classics Dissertation Exam Number B051946 B051946 2 Contents List of Figures ............................................................................................................................ 2 List of Abbreviations ................................................................................................................. 2 Introduction ................................................................................................................................ 3 Problems with Evidence ......................................................................................................... 8 Pagan Topography and Demography......................................................................................... 9 Christian Topography .............................................................................................................. 19 Civic Power Structures ............................................................................................................ 29 Intellectualism .......................................................................................................................... 38 Conclusion ............................................................................................................................... 47 Bibliography of Primary Sources in Translation ..................................................................... 52 Figure Bibliography ................................................................................................................
  • ORIGENES (ADAMANTIUS), Homeliae in Librum Jesu Nave

    ORIGENES (ADAMANTIUS), Homeliae in Librum Jesu Nave

    ORIGENES (ADAMANTIUS), Homeliae in librum Jesu Nave [Book of Joshua], Homeliae in librum Judicum, Homelia in Librum Regnorum I [Samuel] [De Helcanna et Phenenna], Homeliae in Jeremiam, Homeliae in visiones Isaiae, Latin translations by RUFINUS DE AQUILEIA and by SAINT JEROME In Latin, decorated manuscript on parchment Italy, Lombardy (Cistercian Abbey; related to Morimondo, near Milan?), c. 1180-1200 173 ff., wanting a leaf after f. 78 and a gathering from the end, else complete (collation: i-ix8, x7, xi-xvii8, xviii6, xix- xxii8), scribal mistake between ff. 141v-142 resulting in a paragraph wanting but not wanting a full leaf or quire, contemporary numeric quire signatures, text copied in a double-column (justification: 267 x 165 mm), ruled in lead, written above the top line in a twelfth-century upright minuscule (straight and round “d”; “ae” usually written e- cedilla; lacks letter unions except for “pp”), with Cistercian punctus flexus, on up to 35 lines, contemporary quire numbering in small roman numerals on verso of last leaf of each quire, catchwords in the lower margins of last verso leaf of each quire (some cropped), running titles in small minuscule script in upper margins, (a few cropped), opening words of each homily copied in slightly larger capitals, opening words on ff. 1, 48, 64v, 71v, 86 copied in larger (almost display) capitals alternating in red and brown ink with decorative designs, text with numerous majuscules brushed in pale yellow, some capitals stroked in bright red, rubrics in bright red, some prickings still visible, some guide letters and guide words for initials and rubrics, quotation marks in brown ink in the margins, 75 initials of different size (from 2- to 16- line high (see initial “P” on f.
  • Can Non Typical Traditional Forms of Sacral Space Serve As a Guide in the Development of New Forms of Religious Architecture in Serbian Orthodox Church?

    Can Non Typical Traditional Forms of Sacral Space Serve As a Guide in the Development of New Forms of Religious Architecture in Serbian Orthodox Church?

    Can non typical traditional forms of sacral space serve as a guide in the development of new forms of religious architecture in Serbian Orthodox Church? ¿Pueden las formas tradicionales atípicas de espacio sacro servir de guía en el desarrollo de nuevas formas de arquitectura religiosa de la Iglesia Ortodoxa Serbia? Bozidar Manic, Igor Maric, Ana Nikovic · Institute of Architecture and Urban & Spatial Planning of Serbia https://doi.org/10.17979/aarc.2013.3.0.5083 RESUMEN Este artículo presenta las posibilidades de desarrollo de nuevas formas de arquitectura religiosa en la Iglesia Ortodoxa Serbia, sobre la base de ciertas tradiciones. La situación actual en este ámbito se analiza con especial énfasis en los edificios y espa- cios religiosos atípicos. Los autores muestran que la dominación del tradicionalismo en la expresión arquitectónica no está basada en restricciones canónicas, sino el resultado del esfuerzo de establecer la continuidad interrumpida mediante la imita- cion de formas de épocas anteriores. La libertad de creación arquitectónica en este campo se justifica observando con la varie- dad de las formas existentes a través de la historia, entre las cuales los zapis son particularmente interesantes. ABSTRACT This paper presents the possibilities of the development of new forms of religious architecture in Serbian Orthodox Church, on the basis of certain traditions. Current situation in this field is analyzed with special emphasis on non-typical religious buildings and spaces. The authors show that the domination of traditionalism in architectural expression is not based on the canonical res- trictions, but rather the result of striving to establish the interrupted continuity by replicating forms from previous époques.