C U R R I C U L U M V I T a E VLADIMIR CVETKOVIĆ
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Sveshnikov-Mental Imagery in Prayer
Mental Imagery in Eastern Orthodox Private Devotion by Father Sergei Sveshnikov Just as there can be a properly trained voice, there can be a properly trained soul.[1] —Fr. Alexander Yelchaninov This presentation is based on the research that I undertook for a book titled Imagine That… : Mental Imagery in Roman Catholic and Eastern Orthodox Private Devotion, published in paperback in February of 2009 with the blessing of His Eminence Archbishop Kyrill of San Francisco. The work is an analytical comparison of Roman Catholic and Eastern Orthodox attitudes toward mental imagery. In this presentation, I wish to focus specifically on the Orthodox tradition of prayer. * * * Eastern Orthodoxy displays a great degree of uniformity in following a path of stillness of thought and silence of mind to achieve the prayer of heart in private devotion. Saint John Climacus writes in The Ladder (28:19) that “the beginning of prayer consists in chasing away invading thoughts…” (285) The mind is to be freed from all thoughts and images and focused on the words of prayer. Further in the chapter on prayer (28), St. John instructs not to accept any sensual images during prayer, lest the mind falls into insanity (42; 289); and not to gaze upon even necessary and spiritual things (59; 292). Unlike some forms of Roman Catholic spirituality, the Orthodox Tradition does not encourage the use of mental imagery. In fact, it almost appears to forbid sensory imagination during prayer altogether. In the words of one of the contemporary Orthodox elders, Abbot Nikon (Vorobyev) (1894-1963), “that, which sternly, decisively, with threats and imploring is forbidden by the Eastern Fathers—Western ascetics strive to acquire through all efforts and means” (424). -
GLIMPSES INTO the KNOWLEDGE, ROLE, and USE of CHURCH FATHERS in RUS' and RUSSIAN MONASTICISM, LATE 11T H to EARLY 16 T H CENTURIES
ROUND UP THE USUALS AND A FEW OTHERS: GLIMPSES INTO THE KNOWLEDGE, ROLE, AND USE OF CHURCH FATHERS IN RUS' AND RUSSIAN MONASTICISM, LATE 11t h TO EARLY 16 t h CENTURIES David M. Goldfrank This essay originated at the time that ASEC was in its early stages and in response to a requestthat I write something aboutthe church Fathers in medieval Rus'. I already knew finding the patrology concerning just the original Greek and Syriac texts is nothing short of a researcher’s black hole. Given all the complexities in volved in the manuscript traditions associated with such superstar names as Basil of Caesarea, Ephrem the Syrian, John Chrysostom, and Macarius of wherever (no kidding), to name a few1 and all of The author would like to thank the staffs of the Hilandar Research Library at The Ohio State University and, of course, the monks of Hilandar Monastery for encouraging the microfilming of the Hilandar Slavic manuscripts by Ohio State. I thank the Dumbarton Oaks Research Library and Collection; and Georgetown University’s Woodstock Theological Library as well as its Lauinger Library Reference Room for their kind help. Georgetown University’s Office of the Provost and Center for Eurasian, East European and Russian Studies provided summer research support. Thanks also to Jennifer Spock and Donald Ostrowski for their wise suggestions. 1 An excellent example of this is Plested, Macarian Legacy. For the spe cific problem of Pseudo-Macarius/Pseudo-Pseudo-Macarius as it relates to this essay, see NSAW, 78-79. Tapestry of Russian Christianity: Studies in History and Culture. -
Digraphs in Sava Mrkalj's Writing System
Digraphs in Sava Mrkalj’s Writing System Shuko Nishihara Abstract Sava Mrkalj is known for his role in the reformation of the writing sys- tem of the Serbian literary language, as he proposed the new Cyrillic writing system in his work Salo debeloga jera libo azbukoprotres [Fat of the Thick Jer, or Alphabet Reshuffling](henceforth, Fat of the Thick Jer) (1810). Compared to the system established by Vuk Karadžić, Mrkalj’s writing system is imperfect and transitional, because its alphabet system retains four digraphs (дь, ль, нь, and ть) against the phonemic principle of his reform. This article discusses how Mrkalj’s alphabet system main- tains consistency, reflecting his order of priority. Keywords: Serbian language, Cyrillic letters, Sava Mrkalj, language standardization, orthographic reform. 1. Introduction Modern standard Serbian orthography is based on the principle of one sound corresponding to one letter, and although exceptions exist, the language may be “read as it is written,” to use the words of Johann Christoph Adelung.1 Nineteenth-century Serbian linguist, folklorist, and 1 Johann Christoph Adelung (1732–1806), German grammarian and philolo- gist. His main works include Attempt at a Complete Grammatical-Critical Dic- tionary of the High German Dialect (1774–1786) and a German Grammar for - 65 - SHUKO NISHIHARA man of letters Vuk Karadžić2 is known for the modernization of the ver- nacular Serbian alphabet and the completion of the original form of its orthography, but it should be pointed out that Karadžić referred to Sava Mrkalj’s writing system for his linguistic reform. This article will show how Mrkalj’s writing system, put forth in Fat of the Thick Jer (1810), was linked to Karadžić’s orthography. -
Avhandling Ne...Ng Heresy.Pdf
Negotiating Heresy The Reception of Origen in Jerome's Eschatological Thought Pålsson, Katarina 2019 Document Version: Publisher's PDF, also known as Version of record Link to publication Citation for published version (APA): Pålsson, K. (2019). Negotiating Heresy: The Reception of Origen in Jerome's Eschatological Thought. Lunds universitet, Media-Tryck . Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 Negotiating Heresy The Reception of Origen in Jerome’s Eschatological Thought KATARINA PÅLSSON CENTRE FOR THEOLOGY AND RELIGIOUS STUDIES | LUND UNIVERSITY Jerome of Stridon (347-419/20) has largely been remembered for the controversies in which he was engaged. His work as a polemicist and a defender of what he considered to be orthodox teaching has been seen as defining. -
Confirmation
CONFIRMATION December 1, 2020 Dear Parents and Students, You have elected to register your son/daughter for the St. Agnes Christian Formation program this year. When registering your son/daughter it is stated that our Confirmation program is a two-year program. This program challenges him or her to grow in his or her understanding of the Catholic faith and his or her personal relationship with God. There are several points to make you aware of in preparation for Confirmation (which starts in 8th grade with the student receiving the Sacrament with the completion of 9th grade studies) (due to pandemic this school year completion of 10th grade)). Successful completion of the curriculum includes once a month catechesis, service to others, and spending time with God in prayer. The greatest form of prayer is the celebration of the Mass. As Catholics, we are encouraged to attend weekly Mass in order to recognize God’s love more fully in the Word and Sacrament of the Holy Eucharist. While the pandemic poses a particular challenge at this time, students and their families are highly encouraged to either attend weekly Mass in person (Precautions are in place to ensure everyone’s safety) or to seek out an online Mass to encourage growth in love for Christ in preparation for Confirmation. Below is a list of other expectations. Remember, these “assignments” are designed to support our students in their desire to know, love, and serve our wonderful God while helping to prepare them for the reception of the Sacrament. This process for being Confirmed in the Spirit is a commitment from the parish, support from parents, and a commitment from the student that wishes to be Confirmed. -
Aziz Nikolaos Kilisesi Kazıları 1989-2009
Aziz Nikolaos Kilisesi Kazıları 1989-2009 Yayına Hazırlayanlar Sema Doğan Ebru Fatma Fındık Aziz Nikolaos Kilisesi Kazıları 1989-2009 ISBN 978-9944-483-81-0 Aziz Nikolaos Kilisesi Kazıları 1989-2009 Yayına Hazırlayanlar Sema Doğan Ebru Fatma Fındık Kapak Görseli Aziz Nikolaos Kilisesi, naostan bemaya bakış (Z.M. Yasa / KA-BA) Ofset Hazırlık Homer Kitabevi Baskı Matsis Matbaa Hizmetleri Sanayi ve Ticaret Ltd. Şti. Tevfikbey Mahallesi Dr. Ali Demir Caddesi No: 51 34290 Sefaköy/İstanbul Tel: 0212 624 21 11 Sertifika No: 40421 1. Basım 2018 © Homer Kitabevi ve Yayıncılık Ltd. Şti. Tüm metin ve fotoğrafların yayım hakkı saklıdır. Tanıtım için yapılacak kısa alıntılar dışında yayımcının yazılı izni olmaksızın hiçbir yolla çoğaltılamaz. Homer Kitabevi ve Yayıncılık Ltd. Şti. Tomtom Mah. Yeni Çarşı Caddesi No: 52-1 34433 Beyoğlu/İstanbul Sertifika No: 16972 Tel: (0212) 249 59 02 • (0212) 292 42 79 Faks: (0212) 251 39 62 e-posta: [email protected] www.homerbooks.com Aziz Nikolaos Kilisesi Kazıları 1989-2009 Yayına Hazırlayanlar Sema Doğan Ebru Fatma Fındık Yıldız Ötüken’e… İçindekiler Sunuş 7 Jews and Christians in Ancient Lycia: A Fresh Appraisal Mark Wilson 11 Kaynaklar Eşliğinde Aziz Nikolaos Kilisesi’nin Tarihi Sema Doğan 35 Aziz Nikolaos Kilisesi Kazı Çalışmaları 1989-2009 S Yıldız Ötüken 63 Aziz Nikolaos Kilisesi Projesi 2000-2015 Yılları Arasında Proje Kapsamında Gerçekleştirilen Danışmanlık, Projelendirme, Planlama ve Uygulama Çalışmaları Cengiz Kabaoğlu 139 Malzeme Sorunları ve Koruma Önerileri Bekir Eskici 185 Tuğla Örnekleri Arkeometrik -
Decius, Origen, Arianism & Monasticism – Content
~220 235, 244 249-251 250 250 185-254 260 ~275 275 ~280 Heresy of Emperors Emperor Cyprian Heresies of Origen Persians, Heresy of Selection of Monasticism Millenialism Maximinius& Decius of Novatianism & Goths, Franks Arianism Nativity Philip Carthage Manichaeism SESSION 8: DECIUS, ORIGEN, ARIANISM & MONASTICISM – CONTENT 1. Around 220 the heresy of millenialism appeared, based upon Revelation 20:1-6. Its main proponent was Commodian, and it said that a one thousand year period of paradise was imminent. It was condemned at the Synod of Iconium in 230. The Council of Nicea (325) included “whose kingdom shall have no end” in the Creed to condemn it, and it was condemned again at the Council of Constantinople in 381. 2. By 230 Christianity was spreading widely in the Roman Empire; even a few emperors declared themselves Christians. So it was with Emperor Alexander Severus. But he was succeeded by Emperor Maximinius in 235, who hated Alexander and thus ordered that the leaders of the Church be destroyed. 3. In 244 Maximinius was succeeded by Emperor Philip, who was a Christian. 4. In 249 the soldier Decius became Emperor. He tried to restore Rome to its old glory, thus requiring return to Roman ancestral religion. His means was to arrest, threaten and torture ‘infidels’ into submission. From 249 until his death in 251, persecution of Christians was the second worst in Roman history. In June of 250 Decius decreed that all of the empire must call on the gods by sacrificing to them, and that all must obtain official certificates attesting they had done so. -
Education and Pleasure in the Early Church: Perspectives from the East
ORE Open Research Exeter TITLE Education and pleasure in the early church: perspectives from East and West AUTHORS Ludlow, MA; Lunn-Rockliffe, S JOURNAL Studies in Church History DEPOSITED IN ORE 09 November 2018 This version available at http://hdl.handle.net/10871/34692 COPYRIGHT AND REUSE Open Research Exeter makes this work available in accordance with publisher policies. A NOTE ON VERSIONS The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication Education and pleasure in the early church: perspectives from the East and West Morwenna Ludlow and Sophie Lunn-Rockliffe 1. Introduction In the late fourth century, Maximus, bishop of Turin, returned to his congregation after a few days’ absence, probably to attend a church council. He began his sermon by promising to preach ‘something richer’, to ‘refresh’ them ‘with a sweet sermon’, after returning from what he memorably calls ‘such a swarm of bishops’. ‘That’s right’, Maximus continued: ‘I said “a swarm of bishops”, since like the bee they produce delightful honey from the blossoms of divine scriptures, and whatever pertains to the medicine of souls they make by the skill of their mouth.’1 The arresting image of bishops working like busy bees to distil the Bible into delicious sweetness, introduces our subject: the role of pleasure in education in the late antique, post-Constantinian church. The so-called ‘Fathers of the Church’ sometimes appear rather austere. Ambrose, bishop of Milan in the late fourth century, counselled his fellow clergy to avoid all kinds of jokes; although at times honourable and pleasant, they were, he said, ‘quite at odds with the rule of the church.’2 But Christian teachers and preachers also had a lively awareness of the psychological aspects of pedagogy, and of the power of pleasure and delight to persuade, move, instruct, and even convert. -
Thecla's Hymn (Symp. 285-292) – Did Methodius of Olympus Imitate Plato?
Classica Cracoviensia XVIII, 2015 DOI: 10.12797/CC.18.2015.18.09 AGNIESZKA HESZEN (JAGIELLONIAN UNIVERSITY, KRAKÓW) THECLA’S HYMN (SYMP. 285-292) – DID METHODIUS OF OLYMPUS IMITATE PLATO? SUMMARY: In this article the author analyses the literary sources of Thecla’s hymn from Methodius of Olympus’ Symposium. It is obvious that Methodius took over his concept of the treaty on chastity from Plato’s Symposium, but in the end of the work, or Thecla’s Hymn, is closer to Origen, from whom he bor- rowed the concept of mystical marriage of the Church and of the soul. In the hymn there are some common motifs with Song of Songs, especially with re- gard to the allegorical interpretation of love. The hymn is not Platonic, but it is a poetic summary of philosophical discussion, and praise and glory to Christ. KEYWORDS: Methodius of Olympus, Thecla’s hymn, mystical marriage, Song of Songs, epithalamium Thecla’s hymn is the culmination of a banquet – the meeting of ten virgins, described in Methodius’ of Olympus treatise on chastity, entitled in Greek Sumpo;sion tw#n de;ka parye;nwn. The very title of the work clearly indicates Platonic reminiscences on the one hand, and on the other hand, the number and characters of ten virgins have obvious associations with Jesus’ parable of the wise and foolish virgins (Matt 25:1-13). So, from the very beginning of the treatise we are dealing with combining both traditions – the Classical Greek and Christian one, which in the era of Methodius was already quite widespread in litera- ture, philosophy, and theology. -
University of Florida Thesis Or Dissertation Formatting
THE MAN AND THE MYTH: HERACLIUS AND THE LEGEND OF THE LAST ROMAN EMPEROR By CHRISTOPHER BONURA A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS UNIVERSITY OF FLORIDA 2011 1 © 2011 Christopher Bonura 2 ACKNOWLEDGMENTS I thank my adviser, Dr. Andrea Sterk, for all the help and support she has given me, not just for this thesis, but for her patience and guidance throughout my time as her student. I would never have made it to this point without her help. I would like to thank Dr. Florin Curta for introducing me to the study of medieval history, for being there for me with advice and encouragement. I would like to thank Dr. Bonnie Effros for all her help and support, and for letting me clutter the Center for the Humanities office with all my books. And I would like to thank Dr. Nina Caputo, who has always been generous with suggestions and useful input, and who has helped guide my research. My parents and brother also deserve thanks. In addition, I feel it is necessary to thank the Interlibrary loan office, for all I put them through in getting books for me. Finally, I would like to thank all my friends and colleagues in the history department, whose support and friendship made my time studying at the University of Florida bearable, and often even fun, especially Anna Lankina-Webb, Rebecca Devlin, Ralph Patrello, Alana Lord, Eleanor Deumens, Robert McEachnie, Sean Hill, Sean Platzer, Bryan Behl, Andrew Welton, and Miller Krause. -
Budapest and Thessaloniki As Slavic Cities (1800-1914): Urban Infrastructures, National Organizations and Ethnic Territories
Central and Eastern European Online Library E3 Budapest and Thessaloniki as Slavic Cities (1800-1914): Urban Infrastructures, National Organizations and Ethnic Territories <<Budapestand Thessaloniki as Slavic Cities (1800-1 914): Urban Infrastructures, National Organizations and Ethnic Territories), by Alexander Maxwell Source: Ethnologia Balkanica (Ethnologia Balkanica), issue: 09 12005, pages: 43-64, on www.ceeol.com. ETHNOLOGIA BALKANICA, VOL. 9 (2005) Budapest and Thessaloniki as Slavic Cities (1800-1914): Urban Infrastructures, National Organizations and Ethnic Territories Alexander Mmtwell, Reno (Nevada) The rise of nationalism is an essential element in nineteenth-century urban life, since the social and material conditions that give rise to nationalism first appeared in urban areas. This paper explores national movements arising in a city that (1) was dominated by another ethnic group and (2) lay outside the national ethnoterritory. Specifically, I examine Slavic national movements in Thessaloniki and Budapest1. The emergence of Slavic nationalism in these cities demonstrates that urban institutions were more important to emerging national movements than a demographically national environment. The foreign surroundings, however, seem to have affected the ideology and political strategy of early nationalists, encouraging them to seek reconciliation with other national groups. "Nationalism" had spawned several distinct and competing literatures; any author discussing the subject must describe how he or she uses the term. Follow- ing the comparative work of Miroslav Hroch (1985), I am examining the social basis of movements thatjustified their demands with reference to the "nation". But while Hroch is mainly concerned with the emergence of movements seeking political independence, I examine several Slavic patriots who fought for cultural rights, usually limpistic rights, while simultaneously defending the legitimacy of the existing state. -
Dorotheus of Gaza and Benedict of Nursia* Nikolaus Egender
DOROTHEUS OF GAZA AND BENEDICT OF NURSIA* NIKOLAUS EGENDER At the founding of the Ecumenical Council of the Churches and its first General Assembly in Amsterdam in1948, the first General Secretary, Pastor W. Wissert Hooft, expressed the following basic principle: “The more we draw near to Christ as communities and believers, the more we draw near to one another.” During the last fifty years this principle of the ecumenical method has spoken to religious communities in their significant role of striving for the unity of Christians and for their spiritual renewal. In the sixth century a contemporary of Saint Benedict, Dorotheus of Gaza, held the same principle that he expressed by the comparison of a circle “that represented God as the center and the various ways of human life as the spokes. If the saints who desire to draw near to God move toward the center . they draw nearer to one another—one to the other—as they draw nearer to God. The more they approach God, the more they approach one another.”1 “The more one is united with the neighbor the more one is united with God.”2 These words are spoken in the context of brotherly love. But do they not affirm our experience today of the impact of the spiritual renewal on the way to the reunion of separated Christians? In an international Congress on the ecumenical Dimension of the Rule of Benedict (RB) a consideration of the Christian orient is essential. Accordingly, it seemed to me not without significance, to get to know better this contemporary of Saint Benedict, Dorotheus of Gaza.