DOCSLIB.ORG

The Hagia Sophia Churches (Fr

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Hagia Sophia Churches (Fr The Hagia Sophia Churches (Fr. George Florovsky) johnsanidopoulos.com/2020/07/the-hagia-sophia-churches-fr-george.html By Fr. George Florovsky The first temple in Constantinople dedicated under the name of "Holy Wisdom" was possibly designed by Constantine himself. The building was however completed much later and the "Great Church" was first consecrated only in 360, under Constantius, by an Arian bishop. It is not at all clear when the name "Hagia Sophia" was first given to the church. Socrates says only: "which is now called Sophia" (II, 43). It is quite possible that the "Great Church" in the beginning had no special name, and the name of Sophia came to prominence later; it was probably a current connotation rather than an intentional dedication. The name, however, by no means was an accident. Some archeologist of old guessed that the name was rather an abstract idea or a Divine attribute, and that Constantine used to dedicate temples to "abstract ideas," — Wisdom, Power, Peace. All this is but a misunderstanding. The name of Wisdom is a biblical name, and all these three "abstract" names are used in St. Paul, as names of Christ: Sophia [Σοφία], Dynamis [Δύναμις], Eirênê [Ειρήνη]. Passages in the Old Testament where the Wisdom of God was described as a person (and specially the VIII-th chapter of Proverbs) were from an early date regarded as referring to Christ, the Incarnate Word. We find this in St. Justin. The other suggestion, that Wisdom meant rather the Holy Spirit (the Spirit of Wisdom, of course), found in Theophilus of Antioch and St. Irenaeus, was not used ever by any of the later writers, and the identification of "Sophia-Wisdom" as of one of the names of the Second Person of the Holy Trinity became the common place of Patristic exegesis and theology. Origen regards the name "Wisdom" as the first and principal name of the Son (Comm. in Ioann. I. 22). Both "Wisdom" and "Power" are mentioned in the Symbol of St. Gregory of Neo-Caesarea. In the IV-th century both Arians and Orthodox agreed that the Holy Wisdom described in the book of Proverbs was the Son of God. The eighth chapter of Proverbs was one of the 1/4 principal topics of dispute throughout the whole IV-th century, and certainly the name was known and comprehensible to all and was full of associations. Anyhow it was the name of Christ, and it was but natural to give this name to the "Great Church." Hagia Sophia was dedicated to Christ under the name of Wisdom. There is no reason whatever to suspect any change of dedication under Justinian. It is obvious that Sophia was commonly regarded as the temple of Christ. It is clearly shown in the famous story of the construction of Justinian's Sophia: "Hagia Sophia," which means the Word of God (ed. Preger, p. 74: και έκτοτε έλαβε την προσηγορίαν ό ναός Αγία Σοφία, ό Λόγος του θεού έρμηνευόμενος). It is hardly possible to speak of any specified dedication of churches in Justinian's time or even later. A church was usually dedicated simply to Our Lord or to the Blessed Virgin, or else to the Saints. But it depended upon some peculiar conditions when any special dedication was stressed. The patronal festival was kept on the Anniversary of the dedication. In St. Sophia it was on the 23-rd of December, because the temple was consecrated under Justinian on the 26-th of December and again on the 24-th. Of course Christmas was chosen as the most suitable season. In the office for the Anniversary, as it is described in the Typik of the Great Church published by Dmitrievsky, there is nothing to suggest any special commemoration for the day; it is rather a general office for any Anniversary. And actually it was recommended for this purpose by Symeon of Salonicâ. The churches dedicated to Holy Wisdom were quite numerous both in Byzantium and among the Slavs. On many occasions we have a direct proof that they were regarded as dedicated to Christ, the Word and the Wisdom. And there is no reason or hint whatever to suspect that any other dedication of the Sophia-churches was ever known or used in the Byzantine Church. Scholars were misled or confused by the unexpected and rather startling fact that in Russia the patronal festival in the Sophia-churches was kept on Our Lady's days, on the 8-th of September in Kiev (the Nativity of Our Lady) and on the 15-th of August in Novgorod (the Assumption). This seemed to suggest that these famous Cathedrals were dedicated to the Blessed Virgin, and that the name of Wisdom was applied to Her as well. Some scholars were inclined to see in that a special contribution of Russia to the theology of Wisdom. One has to object first that in earlier times the patronal festival both in Novgorod and Kiev was kept on the Anniversary of the dedication, as it is stated in old calendars. And secondly we are very fortunate to have some formal proofs that the patronal festival was transferred to the new dates quite late. In Kiev this occurred not before the restoration of the Hagia Sophia by Peter Mogila or even later. In Novgorod it took place under Archbishop Gennadius about the close of the XV-th century. But even after that date the Novgorod Sophia was usually called the temple of the Wisdom and Word. II 2/4 There are two distinct manners to represent the Wisdom of God in Byzantine iconography. First, Christ as Wisdom and Word under the image of an Angel (μεγάλης βουλής άγγελος, Is. IX. 6). Second, the personification of Wisdom, Divine or human, as a virgin. The first scheme is biblical, the second classical, and they are originally quite independent from each other. The first one is very rare in early monuments. One has to mention the fresco in the catacombs in Karmuz, where the inscription is emphatic: ΣΟΦΙΑ ΙΣ ΧΣ. The representation is badly described and the whole monument not quite clear. One may interpret the image as a representation of Christ in the Old Testament similitude. One may compare it with the early document as "Shepherd" Hermas, in which the Son of God was described as an Angel and almost confused with Michel the Archangel (ό ένδοξος άγγελος). And one can understand easily why this image could not be very popular in early iconography. The main emphasis was rather on the historicity and reality of the presentation of Our Lord, and it was intended to convey to the worshipers the sound dogmatic idea. Symbolical images were rather definitely discouraged. This was the meaning of the 82nd canon of the Council in Trullo. The image of the Angel of the Great Council becomes popular and usual only in later Byzantine iconography, and is found often in Mistra and Athos, but only as an exception are we warranted to believe that the Angel was meant to represent Wisdom. One can mention only one fresco described by Charles Diehl at St. Stefano in Soleto, probably from the late ХІ-th century. The angel has a chalice in his hand, which suggests an eucharistic interprétation (see Prov. IX, 2, which is referred to the Eucharist in the office of Good Thursday). But the inscription is plain: H ΑΓ. ΣΟΦΙΑ Ο ΛΟΓΟΣ. There are some interesting compositions in miniatures. But it is certain that in Byzantine art we never had any canonized scheme for the representation of Divine Wisdom. The second composition, the personification, can be found first in the miniatures. It is enough to mention the famous Parisin. N. 139 (X-th cent.). But even here the classical motive was possibly amalgamated with the biblical. One can recall the vision of St. Cyril, where Wisdom was seen as a virgin (see Sap. Sal. VIII, 2). In monumental art the composition in Monreale has to be mentioned. All that does not suggest that the image of Wisdom had any special appeal to the Byzantine Christians. But a basis was provided for the further development of the topic in Russian iconography. The famous Novgorod icon of St. Sophia is hardly older than the late XV-th century. It is a peculiar kind of Deisis, where Christ is represented as Wisdom under the image of the Angel, and the Blessed Virgin and St. John the Baptist standing at His sides. The icon belongs to a very interesting series of the new Russian compositions of the XV-th and XVI-th centuries and is a new interpretation of some traditional Byzantine motives. "The Hagia Sophia Churches" originally appeared as a résumé of a lecture titled "Christ, 3/4 the Wisdom of God, in Byzantine Theology" in Résumés des Rapports et Communications, Sixième Congrès International d'Études Byzantines (Paris, 1940), pp. 255-260. Reprinted by permission. This résumé was only an introduction to a larger paper which was to be presented at the Byzantine Congress at Alger in 1939. The Congress, however, did not take place. From the book Aspects of Church History. 4/4.
Load more

Recommended publications
  • 1 a Place to Call Home Part 1: Home Is a Journey Countryside
    A Place To Call Home Part 1: Home Is A Journey Countryside Community Church Rev. Eric Elnes, Ph.D. April 3, 2016 I. Hagia Sophia It has been observed that “we are not human beings having a spiritual experience; we are spirit beings having a human experience.” (Teilhard de Chardin) If this is true, then our origin is beyond this world and our home here is a temporary one. We are “in but not of this world.” I always find it sad when someone decides that our time spent in this material, temporal realm doesn’t really matter since we come from someplace else and presumably are headed elsewhere once we leave this earth. I find it sad because, even if our true home may lie elsewhere, Jesus tells us that we are here for a reason. Namely, we have been sent here. In the Gospel of John Jesus prays, “I do not ask that you take them out of the world … Just as you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they may also be sanctified in truth.” (John 17:15) We are in this world for a reason. According to Jesus, God sent us here in order to be “sanctified in truth.” So, what exactly does “sanctify” mean? It sounds rather important if that is the purpose of our being sent here. In Greek the word is hagiazo, which means “to make holy.” Does hagiazo sound like any word you’ve heard before? Perhaps you've heard, for instance, of the Hagia Sophia? The Hagia Sophia is that great basilica in Istanbul (formerly Constantinople) that served as Christianity’s most famous worship space for centuries before it was eclipsed by St.
    [Show full text]
  • Conversion of Kariye Museum to Mosque in Turkey
    Conversion of Kariye Museum to Mosque in Turkey August 24, 2020 A month after turning the iconic Hagia Sophia museum, originally a cathedral, into a mosque, Turkey’s government has decided to convert another Byzantine monument in Istanbul, which has been a museum for over 70 years, into a working mosque. Late last year, the Council of State, the highest administrative court in Turkey, had removed legal hurdles for the Chora (Kariye) museum’s reconversion into a mosque. President Recep Tayyip Erdogan, whose Islamist AK Party has long called for the reconversion of the Ottoman-era mosques that were secularised by Kemalists, signed a decree, transferring the management of the medieval monument to the Directorate of Islamic Affairs. Kariye Museum Originally built in the early 4th century as a chapel outside the city walls of Constantinople built by Constantine the Great, the Chora Church was one of the oldest religious monuments of the Byzantine era and of eastern Orthodox Christianity. It’s believed that the land where the chapel was built was the burial site of Babylas of Antioch, a saint of Eastern Christians, and his disciples. Emperor Justinian I, who built Hagia Sophia during 532-537, reconstructed Chora after the chapel had been ruined by an earthquake. Since then, it has been rebuilt many times. Today’s structure is considered to be at least 1,000 years old. Maria Doukaina, the mother-in-law of Emperor Alexios Komnenos I, launched a renovation project in the 11th century. She rebuilt Chora into the shape of a quincunx, five circles arranged in a cross which was considered a holy shape during the Byzantine era.
    [Show full text]
  • Byzantine Missionaries, Foreign Rulers, and Christian Narratives (Ca
    Conversion and Empire: Byzantine Missionaries, Foreign Rulers, and Christian Narratives (ca. 300-900) by Alexander Borislavov Angelov A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in The University of Michigan 2011 Doctoral Committee: Professor John V.A. Fine, Jr., Chair Professor Emeritus H. Don Cameron Professor Paul Christopher Johnson Professor Raymond H. Van Dam Associate Professor Diane Owen Hughes © Alexander Borislavov Angelov 2011 To my mother Irina with all my love and gratitude ii Acknowledgements To put in words deepest feelings of gratitude to so many people and for so many things is to reflect on various encounters and influences. In a sense, it is to sketch out a singular narrative but of many personal “conversions.” So now, being here, I am looking back, and it all seems so clear and obvious. But, it is the historian in me that realizes best the numerous situations, emotions, and dilemmas that brought me where I am. I feel so profoundly thankful for a journey that even I, obsessed with planning, could not have fully anticipated. In a final analysis, as my dissertation grew so did I, but neither could have become better without the presence of the people or the institutions that I feel so fortunate to be able to acknowledge here. At the University of Michigan, I first thank my mentor John Fine for his tremendous academic support over the years, for his friendship always present when most needed, and for best illustrating to me how true knowledge does in fact produce better humanity.
    [Show full text]
  • The Hagia Sophia in Its Urban Context: an Interpretation of the Transformations of an Architectural Monument with Its Changing Physical and Cultural Environment
    THE HAGIA SOPHIA IN ITS URBAN CONTEXT: AN INTERPRETATION OF THE TRANSFORMATIONS OF AN ARCHITECTURAL MONUMENT WITH ITS CHANGING PHYSICAL AND CULTURAL ENVIRONMENT A Thesis Submitted to the Graduate School of Engineering and Sciences of İzmir Institute of Technology in Partial Fulfillment of the Requirements for the Degree of MASTER OF SCIENCE in Architecture by Nazlı TARAZ August 2014 İZMİR We approve the thesis of Nazlı TARAZ Examining Committee Members: ___________________________ Assist. Prof. Dr. Zeynep AKTÜRE Department of Architecture, İzmir Institute of Technology _____________________________ Assist. Prof. Dr. Ela ÇİL SAPSAĞLAM Department of Architecture, İzmir Institute of Technology ___________________________ Dr. Çiğdem ALAS 25 August 2014 ___________________________ Assist. Prof. Dr. Zeynep AKTÜRE Supervisor, Department of Architecture, İzmir Institute of Technology ____ ___________________________ ______________________________ Assoc. Prof. Dr. Şeniz ÇIKIŞ Prof. Dr. R. Tuğrul SENGER Head of the Department of Architecture Dean of the Graduate School of Engineering and Sciences ACKNOWLEDGMENTS First and foremost, I would like to thank my supervisor Assist.Prof.Dr.Zeynep AKTÜRE for her guidance, patience and sharing her knowledge during the entire study. This thesis could not be completed without her valuable and unique support. I would like to express my sincere thanks to my committee members Assist. Prof. Dr. Ela ÇİL SAPSAĞLAM, Dr. Çiğdem ALAS, Assoc. Prof. Dr. Erdem ERTEN and Assist. Prof. Dr. Zoltan SOMHEGYI for their invaluable comments and recommendations. I owe thanks to my sisters Yelin DEMİR, Merve KILIÇ, Nil Nadire GELİŞKAN and Banu Işıl IŞIK for not leaving me alone and encouraging me all the time. And I also thank to Seçkin YILDIRIMDEMİR who has unabled to sleep for days to help and motivate me in the hardest times of this study.
    [Show full text]
  • Hypothesis / Research Question Sources of Study
    Gillis and Keating 1 Hypothesis / Research Question Did Byzantine sport and the Constantinople Hippodrome influence modern day sporting events and venues? Sources of Study Primary Figure 1: The Serpent Column depicted three snakes intertwined and was one of three legs holding a gold cauldron and was erected on the spina of the Hippodrome. (Governorship Of Istanbul). Gillis and Keating 2 Figure 2: The walled obelisk stood at the southern end of the Hippodrome (Governorship of Istanbul) Figure 3: The Obelisk of Theodosius. This Obelisk of Theodosius stood in the Hippodrome. (Governorship of Istanbul) Gillis and Keating 3 Figure 4: Picture of one side of the base of the Obelisk of Theodosius. The other side’s depicts the emperor and his family watching chariot races from the imperial box (Governance of Istanbul). Secondary Wells, C. (2006). “Sailing From Byzanthium: How A Lost Empire Shaped The Word” Bantam Dell: New York, New York Guttmann, A. (1981). Sport Spectators from Antiquity to the Renaissance. Journal of Sport History. Vol. 8 No. 2 p. 5‐27 Schrodt, B. (1981). Sports of the Byzantine Empire. Journal of Sport History. Vol. 8, No. 3. Bassett, S. (1991). The Antiquities in the Hippodrome of Constantinople. Dumbarton Oaks Papers, 45, 87‐96 Gillis and Keating 4 Guilland, R.(1948). The Hippodrome at Byzantium. Speculum, 23 (4), 676‐682 Sultan Amhed Square. In ‘Governorship of Istanbul’. Retrieved Feb 19 2009 from: http://english.istanbul.gov.tr/Default.aspx?pid=300 Limitations The lack of primary accounts of the hippodrome and it’s sporting culture has affected our research by having interpretations of accounts rather than an un‐interpreted account of detail.
    [Show full text]
  • Holy Wisdom 32Nd Sunday in Ordinary Time 2017
    ! KNIGHTS OF COLUMBUS RAUL G. NAVARRETE - COUNCIL #9482 3450 WEST RAY ROAD CHANDLER AZ 85226 Holy Wisdom 32nd Sunday In Ordinary Time 2017 Refection By: Deacon Paul V. Hursh From Wisdom personified to wisdom in practice, our readings this week cover the full gambit. It is also important to note that in these readings and in the Bible as a whole, Holy Wisdom is personified as a woman. In the brief excerpt from the book of Wisdom this Sunday, wisdom is referred to 8 times in the feminine gender. This is particularly significant in that the Bible, both the Jewish scriptures and the Christian scriptures, came from patriarchal societies. What a wonderful concept, Wisdom personified as a woman who is wise. Sophia, who brings, a graceful touch, a healing presence, to her every encounter, for whom beauty is a mode of knowing and openness, a special strength – who tells us, "all will be well, all will be well, all matter of things will be well." ! Page !1 of !2 ! We are encouraged to seek the holy woman, Wisdom with the promise that "she is readily perceived by those who love her." Furthermore, we are told that to whoever watches for her at the dawn – will not be disappointed, she will make herself known. When we find ourselves perplexed by problems and the decisions we face in our lives, we can go out and find her waiting at our gate. Even when we are not actively seeking her, she seeks those worthy of her and she will appear to us on the way.
    [Show full text]
  • Holy Wisdom Proverbs 8:1-4, 22-31 Thursday, May 19, 2016 Cedar River Conference Spring Meeting the Rev
    Holy Wisdom Proverbs 8:1-4, 22-31 Thursday, May 19, 2016 Cedar River Conference Spring Meeting The Rev. Dr. Ritva H. Williams [SLIDE 22] As we are in the middle of the week between Pentecost and Holy Trinity I chose for my reflection the one text that Vicar Luci dropped from readings for this coming Sunday. Proverbs 8 also happens to be one of my favorite biblical passages. How to interpret this text is one of the most hotly contested issues about the book of Proverbs. For many Christians this chapter is a theologically transgressive text. It says things about God that don’t fit neatly into our common images of the Trinity as Father, Son and Holy Spirit. Here we meet a character called Woman Wisdom who stands on the heights, along the highways, at the crossroads, and at the city gates calling out to all that live. Woman Wisdom calls and invites all people without exception to enter into dialogue with her to learn prudence, acquire intelligence, hear the truth, receive instruction, attain knowledge and discretion, receive insight and strength. Woman Wisdom can offer all this because she was God’s first act, set up before the beginning of creation, before there was an earth or seas or mountains.Wisdom was there when God made earth and fields and little bits of soil. She was there when God established the heavens and assigned limits to the seas. Wisdom was there beside God in one of two forms. The original Hebrew is intentionally ambiguous. Option A: Wisdom was beside God as a master worker — like an architect — infusing her joy and delight into all the structures of creation.
    [Show full text]
  • The Lamentation of Santa Sophia Marios Philippides
    Tears of the Great Church: The Lamentation of Santa Sophia Marios Philippides URING THE PERIOD of the Ottoman occupation, the so- called Tourkokratia, the Greeks expressed their concerns D in folk songs, whose numerous variants were gradually collected and published in the nineteenth century to form an impressive corpus. Some songs reach back all the way to the last years of Byzantine Greece before its fall to the Ottoman Turks. One song in particular achieved a great deal of pop- ularity and perhaps qualifies as the most popular demotic song among Greek-speakers of the nineteenth century and the first decades of the twentieth. The poem is well known, but it has not received the scholarly attention it deserves. Entitled [The Song] of Santa Sophia, it is thought to describe the situation shortly before the fall of Constantinople to Sultan Mehmed II Fatih on May 29, 1453. This song survived orally and was finally recorded in the nineteenth century. Numerous versions existed in the eighteenth century; its nucleus dates to the period of the fall of Constantinople. I will attempt to demonstrate that at least one form of this poem dates to a specific event in 1452, six months before the conquest of Constantinople. Numerous variations of this poem have been collected.1 Fau- riel, in the first edition, presented a short version.2 Pouqueville 1 Variants from numerous regions are collected in A. Kriares, Πλήρηϛ Συλλογὴ Κρητικῶν Δηµωδῶν Ἀσµάτων (Athens 1920). A version was pub- lished in C. A. Trypanis, The Penguin Book of Greek Verse (Harmondsworth 1971) 469–470, no.
    [Show full text]
  • The Trinity: Mystery of Relation
    The Trinity: Mystery of Relation What is our experience of God? Our experience of God has many facets to it. We find our very lives shaped by our encounter of God who is, first of all, beyond, with and within the world; who is behind, with and ahead of us; who is above, alongside and around us. What is the symbol of the Trinity attempting to express? It's an attempt to express a dynamic life in God, a relatedness to the world in activity that creates, redeems and renews, an activity which also suggests to us that God's very own being is a relational, dynamic mystery of love. What is the problem for some Christians today regarding the doctrine of the Trinity? The doctrine of the Trinity has become divorced from the original experiences that gave it birth in human understanding. What is a consequence of this "divorce"? This symbol of the Trinity has become unintelligible to many, a kind of doctrine that we learn/memorize, and leave it at that. To paraphrase the late Jesuit theologian Fr. Karl Rahner, "If people were to read in their morning newspaper that a fourth person of the Trinity had been discovered it would cause little stir" --- so detached has the triune symbol become from the actual religious life of many people. What has been lost in our understanding of this symbol? For a variety of reasons, the liberating point of the symbol is lost. The doctrine of the Trinity seems to be found in the appendix of the personal catechism of many minds and hearts, as compared with its place in official church teaching and prayer and ecumenical statements.
    [Show full text]
  • Structural Analysis of Hagia Sophia: a Historical Perspective
    Transactions on the Built Environment vol 3, © 1993 WIT Press, www.witpress.com, ISSN 1743-3509 Structural analysis of Hagia Sophia: a historical perspective R. Mark, A.S. Cakmak, K. Hill, R. Davidson Department of Civil Engineering & Operations Research, Princeton University, Princeton, NJ ABSTRACT An ongoing structural study by a group of American and Turkish engineers is aimed at deriving a better understanding of the structure and determining the current earthquake worthiness of Justinian's Hagia Sophia. This paper discusses possible design antecedents and aspects of the building's structural history as well as the creation of numerical models of its primary structure that account for both short- and long- term, linear and non-linear material behavior. INTRODUCTION Begun in 532 as the principal church of the Byzantine Empire (and converted to a royal mosque after the fall of the Empire in 1453), Hagia Sophia in Istanbul held the record as the world's largest domed building for some 800 years. For the dual role that the building was to assume in both ecclesiastical and imperial liturgies, the architects, Anthemius of Tralles and Isidorus of Miletus, combined a traditional longitudinal basilican plan (a large rectangular hall having a high central space flanked by lower side aisles) with an immense central dome. Given the close correspondence in scale between the original dome of Hagia Sophia and that of the early second-century Roman Pantheon, it is likely that the Pantheon provided the principal structural model for this translation of Roman concrete into Byzantine, largely-brick construction. While archeological evidence for the original dome that collapsed in 558 is unavailable, sixty-century descriptions indicate that the dome interior was likely profiled from the same spherical surface as the pen dent ives (thus creating a "pendentive dome").
    [Show full text]
  • Service for the Lord's
    Service for the Lord’s Day This order of worship has been excerpted from the Book of Common Worship (WJKP, 2018) and Glory to God: The Presbyterian Hymnal (WJKP, 2013), and is designed to be compatible with those resources. It has been adapted for congregations gathering exclusively or primarily online in response to the Covid-19 coronavirus; therefore, the Lord’s Supper is not included. Key to related resources: BCW = Book of Common Worship (WJKP, 2018); GTG = Glory to God: The Presbyterian Hymnal (WJKP, 2013); PH = The Presbyterian Hymnal: Hymns, Psalms, and Spiritual Songs (WJKP, 1990). GATHERING Instrumental music, congregational song, or contemplative silence may precede the service. OPENING SENTENCES All may stand as presider and people say one of the following, or another verse from scripture appropriate to the season or day (BCW 19, 54, 157–400). Our help is in the name of the Lord, Ps. 124:8 maker of heaven and earth. The presider continues with this or another greeting (BCW 55): The grace of the Lord Jesus Christ 2 Thess. 3:18 be with you all. And also with you. Let us worship God. HYMN, PSALM, OR SPIRITUAL SONG GATHERING PRAYER The presider may lead an opening prayer (BCW 19, 55), such as the following, the prayer of the day (BCW 157–400), or a thanksgiving for Baptism (BCW 74). This prayer may be said from the baptismal font. Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you and worthily magnify your holy name; through Christ our Lord.
    [Show full text]
  • Postgraduate Course in Byzantine Archaeology and History
    Postgraduate Course in Byzantine Archaeology and History PROVISIONAL ITINERARY Sunday 13th June Arrival at BSA by 21.00 21.00 Informal welcome dinner Monday 14th June 09.30 Course introduction and tour of the BSA 10.15 Library tour and research facilities 11.00 Coffee 11.30 Byzantine Identity: geography, peoples and languages 13.00 Lunch 14.00 Byzantine Athens: archaeology, topography and history 20.00 Group dinner in Kolonaki Tuesday 15th June 09.30 The Parthenon after Antiquity 10.30 Exploring Byzantine Athens: field trip Wednesday 16th June 09.30 Field trip to the Byzantine and Christian Museum Everyday life in Byzantine Athens Byzantine Coinage: medium of transaction and manifestation of imperial propaganda Worship and Art Thursday 17th June 09.30 Introduction to the Byzantine Research Fund (BRF) collection and tour of the BSA Archive 11.00 Coffee 11.30 Introduction to Byzantine Church Architecture using the Byzantine Research Fund Collection (part 1) 13.30 Lunch 14.30 Introduction to course research projects Friday 18th June 09.00 Depart BSA 09.30 Field trip to Dafni Monastery Topography of Byzantine Attika Iconography: the mosaics of Dafni Monastery 10.30 Depart Dafni Monastery 13.00 Lunch (provided) 14.00 Field trip to Mystras Laconian history between Sparta and Mystras: the legacy of antiquity Church case studies: Hagia Sophia and the Perivleptos Monastery Domestic archaeology of the lower town 17.00 Arrive at Mystras hotel Saturday 19th June 08.30 Depart Mystras 10.30 Field trip to Monemvasia Geopolitics in the Byzantine and
    [Show full text]