DOCSLIB.ORG

Founding a Monastery on Athos Under Early Ottoman Rule: the Typikon of Stauroniketa

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Founding a Monastery on Athos Under Early Ottoman Rule: the Typikon of Stauroniketa endowment studies 1 (2017) 173-197 brill.com/ends Founding a Monastery on Athos under Early Ottoman Rule: The typikon of Stauroniketa Zachary Chitwood Johannes Gutenberg University of Mainz, FB 07, Historical Seminar, Byzantine Studies, Jakob-Welder Weg 18, 55099 Mainz, Germany [email protected] Abstract The best-attested and most important endowments of Orthodox Christians in the medieval world were created by means of foundation charters (ktetorika typika). Via a typikon, a founder or ktetor was able to regulate the present and future functioning of his (invariably monastic) endowment, often in minute and voluminous detail. Of particular interest for the topic of this special issue of ENDS are some post-Byzantine monastic foundation charters, which hitherto have received almost no scholarly scrutiny. Among these charters is the testament of the patriarch Jeremiah i for the Stauroniketa Monastery on Mount Athos. His monastic charter demonstrates the con- tinuity of Byzantine endowment practices in the first centuries of Ottoman rule, yet also underlines new difficulties for monastic founders attempting to adapt the quint- essentially medieval Christian practice of composing typika to the strictures of an Is- lamic legal regime. Keywords Ottoman Empire – monasticism – patriarch – Orthodox Christianity – Mount Athos – typika In this article some of the strands of continuity and change which character- ize Greek Orthodox foundation practice in the transitional period from the last phase of the Byzantine Empire to the first centuries of Ottoman rule will © koninklijke brill nv, leiden, 2018 | doi 10.1163/24685968-00102004Downloaded from Brill.com10/02/2021 04:44:22AM via free access <UN> 174 Chitwood be explored.1 In doing so, first an overview of some general characteristics of Byzantine endowment culture will be given, before moving into the period of the first century and a half after the fall of Constantinople. Finally, an English translation of the founding charter (typikon / τυπικόν) of the Athonite monas- tery of Stauroniketa, the first translation ever of the document, is appended to the end of the article. A question worth posing at the start of this essay is what exactly consti- tutes a foundation. There is no way to tailor a definition of endowments which would satisfy every historical context, but at a most basic level a foundation or endowment is a sum of capital dedicated by its founder for a particular pur- pose, whose functioning is financed by the revenues produced by the endow- ment.2 Unlike a donation, a foundation is not a one-time immediate act, but rather an endeavor meant to last over the long term, if not forever. The deed of founding is replayed continuously between the founder and beneficiaries, in the Christian context usually in the form of liturgical commemoration of the former.3 For the East Romans or Byzantines, the main types of endowments were churches, philanthropic institutions and monasteries, though the last of these proved a much more durable form of foundation and, especially after the turn of the first millennium ce, completely predominates in the surviv- ing source material.4 While churches and piae causae were often subjected to 1 This article is a revised form of a presentation given at the conference “Imperial Subjects and Social Commitment: An Endowment History from 1750 to 1918” (Nov. 16th–18th, 2016) at the Department of Byzantine and Modern Greek Studies at the University of Vienna. I would like to thank the organizers (Stefano Saracino, Nathalie Soursos and Maria Stassinopoulou) for inviting me to present and to submit my contribution to this special issue. I presented the content of this paper a second time at the biennial meeting of the Deutsche Arbeitsgemein- schaft für die Förderung Byzantinischer Studien (Mainz, Feb. 16th–18th, 2017). I profited a great deal from comments and questions from both venues, as well as from the suggestions of the two anonymous reviewers. 2 For recent attempts at defining foundations in an intercultural context, see in particular Bor- golte 2014; Borgolte 2017: 2–3. 3 All Byzantine foundations fell under the category of “foundations for the salvation of the soul”, in which the founder expected that his endowment of material goods would contribute to the salvation of his own soul. Borgolte 2015 has recently argued that the first foundations of this sort arose not in a Christian context, as has long been assumed, but in a Zoroastrian one. 4 Chitwood 2014a: 215. Regarding the various forms of Byzantine endowments or foundations (with references to the broader scholarly literature on the subject), see Chitwood 2014d. The closest thing to a complete listing of archival documents stemming from Middle and Late endowmentDownloaded studies from Brill.com10/02/20211 (2017) 173-197 04:44:22AM via free access <UN> Founding a Monastery on Athos under Early Ottoman Rule 175 the authority of the official church, and in particular of the local bishop, mon- asteries, with their self-perpetuating communities of monks, were naturally inclined to assert their independence against local hierarchs. This indepen- dence was achieved in two principal ways: firstly, by subordinating a monas- tery to the theoretical, though it seems in practice mostly pro forma, control of another ecclesiastical figure, especially the patriarch of Constantinople. So- called “stauropegial” (so-called because the patriarch claimed jurisdiction over the institution through his “fixing of a cross” [stauropegion / σταυροπήγιον]) monasteries are attested as early as the end of the ninth century.5 Secondly, a monastery could also attain self-governing status, whereby it claimed inde- pendence from all ecclesiastical and temporal authorities.6 This second type of independent status first appears with the Great Lavra on Mount Athos in the middle of the tenth century, and was claimed with increasing frequency thereafter. The peculiarities of Byzantine monasticism, which knew no monastic or- ders comparable to those from the Medieval West, as well as the propensity of Eastern Roman founders to minutely regulate the administrative and financial aspects of their foundations, both contributed to creating a context in which a uniquely Byzantine genre of foundation document, the so-called ktetorikon typikon (κτητορικὸν τυπικόν), arose. A ktetorikon typikon, which one can rough- ly translate as a “founder’s charter”, was a text in which the founder or ktetor (κτήτωρ) laid out, often down to the most mundane of minutiae, not only the regulations of the monastic life which the monks or nuns of the foundation were to follow, but much else besides.7 It is one of the great achievements of Byzantine Studies of the last quarter-century that the major Byzantine Byzantine monasteries is Smyrlis 2006: 23–31. For the Athonite material in particular, see Morris 2008. The much sparser documentation for churches and piae causae is not compre- hensively collected within any one publication, but one can consult the general overview of charitable institutions in Miller 2008, as well as the more general history of Byzantine foun- dations in Thomas 1987. 5 Kazhdan and Talbot 1991; Chitwood 2016c: 562. 6 The phenomenon of “free” or “self-governing” monasteries is well-studied in the various publications of John Thomas, in particular Thomas 1985 and 1987: 214–243. The more recent scholarship on the subject is listed in greater detail in Chitwood 2016c: 563–564. 7 Including: the administration of the monastery; the relationship of the foundation to the founder’s family and heirs; regulations concerning the oversight of the endowment, the pre- cise contents of which were sometimes listed in a separate inventory or brebeion (βρέβειον); and the status of the monastery to the relevant ecclesiastical and state authorities. The best analysis of this “genre” remains Galatariotou 1987, even though her binary classification endowment studies 1 (2017) 173-197 Downloaded from Brill.com10/02/2021 04:44:22AM via free access <UN> 176 Chitwood ktetorika typika were translated and provided with a historical commentary by John Philip Thomas and Angela Constantides Hero in Byzantine Monastic Foundation Documents, a work which spans five volumes and 61 such founders’ charters.8 Yet typika were not a strictly Byzantine phenomenon: there were also numerous typika composed for Orthodox monastic foundations during the Ottoman Empire. The most prominent examples include: most of the typika surviving for the monasteries of the monastic federation of Meteora in Thes- saly; the founding charter for the Leimonos monastery on the island of Lesbos; and the founder’s rule and testament for the Athonite monastery of Stauronik- eta, the only one of the twenty foremost monasteries today on the Holy Moun- tain which was founded after 1500.9 In fact, even medieval typika continued to be of great value in Ottoman society: they were accepted as valid documentation in the Islamic judge’s or qadi’s court, for instance in property disputes.10 Though the end goal of using a medieval typikon as a claim to property in legal cases seems to have always of these documents into “aristocratic” and “non-aristocratic” categories is not universally shared: see Chitwood 2014b: 401–403. 8 Though there are important medieval founders’ charters stemming from the Byzantine world, even in Greek, which did not find their way into the corpus. Thomas’ and Hero’s Herculean labor, completed under very trying circumstances over almost fifteen years, was nonetheless a seminal achievement: see bmfd vol. 1, 1–20. Medieval Greek typika not found in the corpus include the charter of George of Antioch for his church of St. Mary’s of the Admiral in Palermo (which includes some Arabic as well; George of Antioch, Char- ter for St. Mary’s of the Admrial), or the Chrysobull of Alexis iv and John iv of the Grand Komnenoi for the Pontic Monastery of the Pharos (dated to the year 1432).
Load more

Recommended publications
  • Atlas of American Orthodox Christian Monasteries
    Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable.
    [Show full text]
  • Maxi-Catalogue 2014 Maxi-Catalogue 2014
    maxi-catalogue 2014 maxi-catalogue 2014 New publications coming from Alexander Press: 1. Διερχόμενοι διά τού Ναού [Passing Through the Nave], by Dimitris Mavropoulos. 2. Εορτολογικά Παλινωδούμενα by Christos Yannaras. 3. SYNAXIS, The Second Anthology, 2002–2014. 4. Living Orthodoxy, 2nd edition, by Paul Ladouceur. 5. Rencontre avec λ’οrthodoxie, 2e édition, par Paul Ladouceur. 2 Alexander Press Philip Owen Arnould Sherrard CELEBR ATING . (23 September 1922 – 30 May 1995 Philip Sherrard Philip Sherrard was born in Oxford, educated at Cambridge and London, and taught at the universities of both Oxford and London, but made Greece his permanent home. A pioneer of modern Greek studies and translator, with Edmund Keeley, of Greece’s major modern poets, he wrote many books on Greek, Orthodox, philosophical and literary themes. With the Greek East G. E. H. Palmer and Bishop Kallistos Ware, he was and the also translator and editor of The Philokalia, the revered Latin West compilation of Orthodox spiritual texts from the 4th to a study in the christian tradition 15th centuries. by Philip Sherrard A profound, committed and imaginative thinker, his The division of Christendom into the Greek East theological and metaphysical writings covered issues and the Latin West has its origins far back in history but its from the division of Christendom into the Greek East consequences still affect western civilization. Sherrard seeks and Latin West, to the sacredness of man and nature and to indicate both the fundamental character and some of the the restoration of a sacred cosmology which he saw as consequences of this division. He points especially to the the only way to escape from the spiritual and ecological underlying metaphysical bases of Greek Christian thought, and contrasts them with those of the Latin West; he argues dereliction of the modern world.
    [Show full text]
  • CBM Short Catalogue : NT Corpus Explanation: Codex Type T
    CBM Short Catalogue : NT corpus Explanation: codex type T Sources 1Catalogues : of MSS per library Table I: Tetraevangelion codex type (T 0001 - 1323) Sources 4 : Catalogues of NT Mss CODEX TYPE CODE PLACE LIBRARY - HOLDING LIBRARY CODE AGE - date SCRIPT IRHT INTF: GA A T 0001 Alexandria Greek Orthodox Patriarchal Library Ms. 77 (276) 1360 AD Mn ● 904 T 0002 Alexandria Greek Orthodox Patriarchal Library Ms. 451 (119) 1381 AD Mn ● 903 St. Petersburg Russian National Library Ms. gr. 398 T 0003 (etc.) Amorgos Panagias Chozoviotissas Monastery Ms. 7 XIII Mn ● 2647 T code Amorgos Panagias Chozoviotissas Monastery Ms. 12 XIII Mn ● 1306 T code Amorgos Panagias Chozoviotissas Monastery Ms. 27 XIII Mn ● 1308 T code Amorgos Panagias Chozoviotissas Monastery Ms. 38 XIV Mn ● 1307 T code Andros Panachrantou Monastery Ms. 11 XV Mn ● 1383 T code Andros Panachrantou Monastery Ms. 43 XVI Mn ● 2630 T code Andros Zoodochou Peges (Hagias) Monastery Ms. 53 1539 AD? Mn ● 1362 T code Andros Zoodochou Peges (Hagias) Monastery Ms. 56 XIV Mn ● 1363 T code Ankara National Library of Turkey Ms. gr. 1 (548) XIV Mn ● 2439 T code Ankara National Library of Turkey Ms. gr. 2 (470) XII Mn ● 1803 T code Ankara National Library of Turkey Ms. gr. 5 (470A) XII Mn ● 1804 T code Ankara National Library of Turkey Ms. gr. 49 (7) 1668 Mn ● 1802 T code Ankara Turkish Historical Society Ms. 5 XII Mn ● 650 T code Ann Arbor, MI University of Michigan, Special Collections Library Ms. 15 XII Mn ● 543 T code Ann Arbor, MI University of Michigan, Special Collections Library Ms.
    [Show full text]
  • Preserving & Promoting Understanding of the Monastic
    We invite you to help the MOUNT ATHOS Preserving & Promoting FOUNDATION OF AMERICA Understanding of the in its efforts. Monastic Communities You can share in this effort in two ways: of Mount Athos 1. DONATE As a 501(c)(3), MAFA enables American taxpayers to make tax-deductible gifts and bequests that will help build an endowment to support the Holy Mountain. 2. PARTICIPATE Become part of our larger community of patrons, donors, and volunteers. Become a Patron, OUr Mission Donor, or Volunteer! www.mountathosfoundation.org MAFA aims to advance an understanding of, and provide benefit to, the monastic community DONATIONS BY MAIL OR ONLINE of Mount Athos, located in northeastern Please make checks payable to: Greece, in a variety of ways: Mount Athos Foundation of America • and RESTORATION PRESERVATION Mount Athos Foundation of America of historic monuments and artifacts ATTN: Roger McHaney, Treasurer • FOSTERING knowledge and study of the 2810 Kelly Drive monastic communities Manhattan, KS 66502 • SUPPORTING the operations of the 20 www.mountathosfoundation.org/giving monasteries and their dependencies in times Questions contact us at of need [email protected] To carry out this mission, MAFA works cooperatively with the Athonite Community as well as with organizations and foundations in the United States and abroad. To succeed in our mission, we depend on our patrons, donors, and volunteers. Thank You for Your Support The Holy Mountain For more than 1,000 years, Mount Athos has existed as the principal pan-Orthodox, multinational center of monasticism. Athos is unique within contemporary Europe as a self- governing region claiming the world’s oldest continuously existing democracy and entirely devoted to monastic life.
    [Show full text]
  • Athos Gregory Ch
    8 Athos Gregory Ch. 6_Athos Gregory Ch. 6 5/15/14 12:53 PM Page 154 TWENTIETH-CENTURY ATHOS it of course came the first motorized vehicles ever seen on Athos. 2 Such con - cessions to modernization were deeply shocking to many of the monks. And they were right to suspect that the trend would not stop there. SEEDS Of RENEWAl Numbers of monks continued to fall throughout the 960s and it was only in the early 970s that the trend was finally arrested. In 972 the population rose from ,5 to ,6—not a spectacular increase, but nevertheless the first to be recorded since the turn of the century. Until the end of the century the upturn was maintained in most years and the official total in 2000 stood at just over ,600. The following table shows the numbers for each monastery includ - ing novices and those living in the dependencies: Monastery 972 976 97 90 92 96 9 990 992 2000 lavra 0 55 25 26 29 09 7 5 62 Vatopedi 7 65 60 5 50 55 50 75 2 Iviron 5 6 52 52 5 5 5 6 6 7 Chilandar 57 6 69 52 5 6 60 75 Dionysiou 2 7 5 5 56 59 59 59 50 5 Koutloumousiou 6 6 66 57 0 75 7 7 77 95 Pantokrator 0 7 6 6 62 69 57 66 50 70 Xeropotamou 0 26 22 7 6 7 0 0 Zographou 2 9 6 2 5 20 Dochiariou 2 29 2 2 27 Karakalou 2 6 20 6 6 9 26 7 Philotheou 2 0 6 66 79 2 79 7 70 Simonopetra 2 59 6 60 72 79 7 0 7 7 St Paul’s 95 9 7 7 6 5 9 5 0 Stavronikita 7 5 0 0 0 2 5 Xenophontos 7 26 9 6 7 50 57 6 Grigoriou 22 0 57 6 7 62 72 70 77 6 Esphigmenou 9 5 0 2 56 0 Panteleimonos 22 29 0 0 2 2 5 0 5 Konstamonitou 6 7 6 22 29 20 26 0 27 26 Total ,6 ,206 ,27 ,9 ,275 ,25 ,255 ,290 ,7 ,60 These figures tell us a great deal about the revival and we shall examine 2 When Constantine Cavarnos visited Chilandar in 95, however, he was informed by fr Domitian, ‘We now have a tractor, too.
    [Show full text]
  • Abbess a Religious Community Under the Direction of an Abbot (For Monks) Or an Abbess (For Nuns). Abbey A
    abbess A religious community under the direction of an abbot (for monks) or an abbess (for nuns). abbey A religious community under the direction of an abbot (for monks) or an abbess (for nuns). abbot A religious community under the direction of an abbot (for monks) or an abbess (for nuns). alternate­support system In church architecture, the use of alternating wall supports in the nave, usually piers and columns or compound piers of alternating form. benedictional A Christian religious book containing bishops’ blessings. Book of Hours A Christian religious book for private devotion containing prayers to be read at specified times of the day. breviary A Christian religious book of selected daily prayers and psalms. canon table A concordance, or matching, of the corresponding passage of the four Gospels as compiled by Eusebius of Caesarea in the fourth century. Caroline minuscule The alphabet that Carolingian scribes perfected, from which our modern alphabet was developed. Carolingian (adj.) Pertaining to the empire of Charlemagne (Latin, Carolus Magnus) and his successors. carpet page In early medieval manuscripts, a decorative page resembling a textile. castellum German, “western entrance structure.” The facade and towers at the western end of a medieval church, principally in Germany. In contemporary documents the westwork is called a castellum (Latin, castle or fortress) or turris (tower). cloison French, “partition.” A cell made of metal wire or a narrow metal strip soldered edge­up to a metal base to hold enamel, semiprecious stones, pieces of colored glass, or glass paste fired to resemble sparkling jewels. cloisonné A decorative metalwork technique employing cloisons; also, decorative brickwork in later Byzantine architecture.
    [Show full text]
  • Manolis G. Varvounis * – Nikos Rodosthenous Religious
    Manolis G. Varvounis – Nikos Rodosthenous Religious Traditions of Mount Athos on Miraculous Icons of Panagia (The Mother of God) At the monasteries and hermitages of Mount Athos, many miraculous icons are kept and exhibited, which are honored accordingly by the monks and are offered for worship to the numerous pilgrims of the holy relics of Mount Athos.1 The pil- grims are informed about the monastic traditions of Mount Athos regarding these icons, their origin, and their miraculous action, during their visit to the monasteries and then they transfer them to the world so that they are disseminated systemati- cally and they can become common knowledge of all believers.2 In this way, the traditions regarding the miraculous icons of Mount Athos become wide-spread and are considered an essential part of religious traditions not only of the Greek people but also for other Orthodox people.3 Introduction Subsequently, we will examine certain aspects of these traditions, based on the literature, notably the recent work on the miraculous icons in the monasteries of Mount Athos, where, except for the archaeological and the historical data of these specific icons, also information on the wonders, their origin and their supernatural action over the centuries is captured.4 These are information that inspired the peo- ple accordingly and are the basis for the formation of respective traditions and re- ligious customs that define the Greek folk religiosity. Many of these traditions relate to the way each icon ended up in the monastery where is kept today. According to the archetypal core of these traditions, the icon was thrown into the sea at the time of iconoclasm from a region of Asia Minor or the Near East, in order to be saved from destruction, and miraculously arrived at the monastery.
    [Show full text]
  • Monasticism Old And
    Study Guides for Monasticism Old and New These guides integrate Bible study, prayer, and worship to explore how monastic communities, classic and new, provide a powerful critique of mainstream culture and offer transforming possibilities Christian Reflection for our discipleship. Use them individually or in a series. You may A Series in Faith and Ethics reproduce them for personal or group use. A Vision So Old It Looks New 2 It is hard to be a Christian in America today. But that can be good news, the new monastics are discovering. If the cost of discipleship pushes us to go back and listen to Jesus again, it may open us to costly grace and the transformative power of resurrection life. In every era God has raised up new monas- tics to remind the Church of its true vocation. The Finkenwalde Project 4 Dietrich Bonhoeffer’s project at Finkenwalde Seminary to recover for congregations the deep Christian tradition is a prominent model for young twenty-first-century Christians. Weary of the false dichotomy between right belief and right practice, they seek the wholeness of discipleship in what Bonhoeffer called “a kind of new monasticism.” Evangelicals and Monastics 6 Could any two groups of Christians—evangelicals and monastics—be more different? But the New Monasticism movement has opened a new chapter in the relations of these previously estranged groups. Nothing is more characteristic of monastics and evangelicals than their unshakable belief that one cannot be truly spiritual without putting one’s faith into practice, and one cannot sustain Christian discipleship without a prayerful spirituality.
    [Show full text]
  • Sacred Architecture in the Area of Historical Volhynia
    E3S Web of Conferences 217, 01007 (2020) https://doi.org/10.1051/e3sconf/202021701007 ERSME-2020 Sacred architecture in the area of historical Volhynia Liliia Gnatiuk1,* 1National Aviation University, Interior Design Department, Faculty of architecture, construction and design, Kyiv, Ukraine Abstract. This article discusses the genesis and historical development of the sacred complexes of historic Volhyn. Based on historical and architectural analysis, it is presented that sacred complexes of historic Volhynia were built according to the canons of temple architecture, and at the same time they have their own characteristics, related to national traditions and regional features which appeared as a result of the process of forming Christianity as a religion associated with national development in the specific study territory. The results of a comprehensive analysis of historical and archival documents found in the archives of Ukraine, Poland and Russia, as well as field research are presented. Results of system and theoretical research of significant retrospective analysis of canonical, historical and political prerequisites of sacral complexes were generalized. The concept of sacred complex structures throughout ХІ-ХІХ th centuries is suggested in correlation with the change of religious identity formation and differentiation according to religious requirements. Existence of autochthonous traditions and genuine vector of the Volhynia’s sacred complex development, considering the specific geopolitical location between East and West in the area where two different cultures collide with each other has been proved. The work is shifting statements concerning direct borrowing of architectural and stylistic components of architectural and planning structure and certain decorative elements. 1 Introduction Architecture more than other forms of art reflects the state of society, its political level, the degree of economic development, aesthetic tastes and preferences.
    [Show full text]
  • Canon Law of Eastern Churches
    KB- KBZ Religious Legal Systems KBR-KBX Law of Christian Denominations KBR History of Canon Law KBS Canon Law of Eastern Churches Class here works on Eastern canon law in general, and further, on the law governing the Orthodox Eastern Church, the East Syrian Churches, and the pre- Chalcedonean Churches For canon law of Eastern Rite Churches in Communion with the Holy See of Rome, see KBT Bibliography Including international and national bibliography 3 General bibliography 7 Personal bibliography. Writers on canon law. Canonists (Collective or individual) Periodicals, see KB46-67 (Christian legal periodicals) For periodicals (Collective and general), see BX100 For periodicals of a particular church, see that church in BX, e.g. BX120, Armenian Church For periodicals of the local government of a church, see that church in KBS Annuals. Yearbooks, see BX100 Official gazettes, see the particular church in KBS Official acts. Documents For acts and documents of a particular church, see that church in KBS, e.g. KBS465, Russian Orthodox Church Collections. Compilations. Selections For sources before 1054 (Great Schism), see KBR195+ For sources from ca.1054 on, see KBS270-300 For canonical collections of early councils and synods, both ecumenical/general and provincial, see KBR205+ For document collections of episcopal councils/synods and diocesan councils and synods (Collected and individual), see the church in KBS 30.5 Indexes. Registers. Digests 31 General and comprehensive) Including councils and synods 42 Decisions of ecclesiastical tribunals and courts (Collective) Including related materials For decisions of ecclesiastical tribunals and courts of a particular church, see that church in KBS Encyclopedias.
    [Show full text]
  • The Athonites and Their Neighbours in Macedonia in the Tenth And
    Rosemary Morris The Athonitesand their neighbours in Macedonia in thetenth and eleventh centuries One of the most important principles in Byzantine monasticism was eremia (solitude) and the Holy Mountain of Athos in Macedonia was originally a place where ascetics could seek that solitude. By the end of the ninth century there were many monastic groups and solitaries on the mountain, and from this time date the earliest written records detailing their relations with each other and with their lay neigbours. These documents, the so-called archives of Mt. Athos, are slowly but surely being published, monastery by monastery, by French scholars and provide the major source for the history of the Athonite monasteries in the Byzantine period.' In the tenth century, with the foundation of the Great Lavra by St. Athanasios the Athonite, actively supported by the Emperor Nikephoros II Phocas, a new era dawned in the history of Athonite monasticism. Lavish amounts of imperial patronage in the form of annual donations of money (rogai) and grants of privileges were given, particularly to the Lavra and to the Monastery of Iveron.2 This house for Georgian monks was founded by the father and son Sts. John and Euthymios and was financed by imperial generosity and, it must be added, by the booty gained by the Georgian general John Tornik (later the monk John the Synkellos) when he emerged from Iveron to lead Georgian forces to the rescue of the young emperors, Basil II and Constantine VIII, from rebellions in Anatolia in 978-9. 3 It was this influx of wealth and the growth of imperial approval which allowed the Athonites in general (and these two houses in particular) both to improve their own buildings I.
    [Show full text]
  • Works of Athonite Icon Painters in Bulgaria (1750-1850)
    INSTITUTE OF ART STUDIES, BAS ALEXANDER KUYUMDZHIEV WORKS OF ATHONITE ICON PAINTERS IN BULGARIA (1750-1850) AUTHOR SUMMARY OF A THESIS PAPER FOR OBTAINING A DSc DEGREE Sofia 2021 INSTITUTE OF ART STUDIES, BAS ALEXANDER KUYUMDZHIEV WORKS OF ATHONITE ICON PAINTERS IN BULGARIA (1750-1850) AUTHOR SUMMARY OF A THESIS PAPER FOR OBTAINING A DSc DEGREE IN ART AND FINE ARTS, 8.1, THEORY OF ART REVIEWERS: ASSOC. PROF. BLAGOVESTA IVANOVA-TSOTSOVA, DSc PROF. ELENA POPOVA, DSc PROF. EMMANUEL MOUTAFOV, PhD Sofia 2021 2 The DSc thesis has been discussed and approved for public defense on a Medieval and National Revival Research Group meeting held on October 16, 2020 The DSc thesis consists of 371 pages: an introduction, 5 chapters, conclusion and illustrations` provenance, 1063 illustrations in the text and а bibliography of 309 Bulgarian, and 162 foreign titles. The public defense will be held on 16th March 2021, 11:00 am, at the Institute of Art Studies. Members of the scientific committee: Assoc. Prof. Angel Nikolov, PhD, Sofia University; Assoc. Prof. Blagovesta Ivanova- Tsotsova, DSc, VSU; Prof. Elena Popova, DSc, Institute of Art Studies – BAS; Prof. Emmanuel Moutafov, PhD, Institute of Art Studies – BAS; Prof. Ivan Biliarsky, DSc, Institute of Historical Studies – BAS; Corr. Mem. Prof. Ivanka Gergova DSc, Institute of Art Studies – BAS; Prof. Mariyana Tsibranska-Kostova, DSc, Institute for Bulgarian Language – BAS; Assoc. Prof. Ivan Vanev, PhD, Institute of Art Studies – BAS, substitute member; Prof. Konstantin Totev, DSc, National Archaeological Institute with Museum – BAS, substitute member. The materials are available to those who may be interested in the Administrative Services Department of the Institute of the Art Studies on 21 Krakra Str., Sofia.
    [Show full text]