UNF: the Byzantine Saint: a Bibliography [Halsall]

Total Page:16

File Type:pdf, Size:1020Kb

UNF: the Byzantine Saint: a Bibliography [Halsall] Paul Halsall The Byzantine Saint: A Bibliography (2005) Introduction This thematic bibliography should be read in conjunction with Alice-Mary Talbot's Survey of Translations of Byzantine Saints' Lives [at Dumbarton Oaks], which lists all available Byzantine saint's lives translated into any modern western language. This bibliography was compiled for my dissertation and for a class I taught on the history of sainthood in 2005. It is therefore now out of date but may still prove of some interest. Contents I: What is a Saint? o Sainthood: General o Hagiography: General o Canonization: General o Byzantine Sainthood: General o Byzantine Hagiography o Byzantine Sainthood: Saint-Making/Canonization o Locating Information on Saints o Internet Bibliographies II: Biography III: The Novel IV: The Pagan Holy Man V: Martyrs: Pagan and Christian Sources VI: The Life of Anthony VII: Early Monasticism I: Egypt and Pachomius VIII: Early Monasticism II: Palestine IX: Early Monasticism III: Syria X: The Christian Holy Man in Society: Ascetics XI: The Christian Holy Man in Society II: Bishops XII: Women Saints I: The Early Church XIII: Women Saints II: The Byzantine Period XIV: Thaumaturgy (Wonder-Working), Miracles and Healing XV: From Hagiography to Legend XVI: The Metaphrastic Effort XVII: Middle Byzantine Sainthood XVIII: Later Byzantine Sainthood XIX: Byzantine Monasticism and Sainthood XX: Post-Byzantine Greek Saints XXI: The Theotokos XXII: Saints in Art XXIII: Saints in Liturgy XXIV: Slavic Saints XXV: Major Collections I: What is a Saint? Sainthood: General Brown, Peter R. L. The Cult of the Saints. Chicago: University of Chicago Press,1981. [Cf. Averil. M. Cameron, Review, History 67 (1982): 304-5.] Delehaye, Hippolyte. Sanctus: essai sur le culte des saints dans l'antiquité. Brussels: Société des Bollandistes, 1927. Kieckhefer, Richard, and George Doherty Bond, eds. Sainthood: Its Manifestations in World Religions. Berkeley and Los Angeles: University of California Press, 1988. Hawley, John Stratton, ed. Saints and Virtues. Berkeley: University of California Press, 1987. Marx, Jacques, ed. Sainteté et martyre dans les religions du livre. Brussels: Editions de l'Université de Bruxelles, 1989. Wilson, Stephen, ed. Saints and Their Cults: Studies in Religious Sociology, Folklore and History. Cambridge: Cambridge University Press, 1983. Hagiography: General The Bollandists [website] Aigrain, René. L'hagiographie. Ses sources, ses méthodes, son histoire. Paris: Bloud & Gay, 1953. Delehaye, Hippolyte. The Work of the Bollandists through Three Centuries, 1615- 1915. Princeton: 1922 Delehaye, Hippolyte. The Legends of the Saints. Translated by V.M. Crawford. London: Longmans, Green, 1907. Dubois, Jacques, and Jean-Loup Lemaitre. Sources et méthodes de l'hagiographie médiévale. Paris: Editions du Cerf, 1993. Elliott, Alison Goddard. Roads to Paradise: Reading the Lives of the Early Saints. Hanover; London: Brown University Press,1987. Gehrke. Pamela. Saints and Scribes : Medieval Hagiography in Its Manuscript Context. University of California Publications in Modern Philology, Vol 126. Berkeley and Los Angeles: University of California Press, 1993. Knowles, David "The Bollandists." In Great Historical Enterprises: Problems in Monastic History. 2-32. London: 1962. Ommeslaege, F. van. "The Acta Sanctorum and Bollandist methodology." In The Byzantine Saint. Edited by Sergei Hackel. 155-63. London: Fellowship of St. Alban and St. Sergius, 1981. Canonization: General Beccari, Camillus. "Beatification and Canonization." In Catholic Encyclopedia, Vol II, 364ff. New York: Encyclopedia Co., 1913. http://www.newadvent.org/cathen/02364b.htm Delooz, Pierre. Sociologie et canonisations. Liège: Faculté de droit, 1969. Delooz, Pierre. "Towards a Sociological Study of Canonized Sainthood in the Catholic Church." In Saints and Their Cult, ed. Stephen Wilson, 189-216. Cambridge: Cambridge University Press, 1983. Byzantine Sainthood: General Aigle, Denise, and André Vauchez, eds. Saints orientaux. Paris: De Boccard, 1995. Angold, Michael. Church and Society in Byzantium under the Comneni, 1081- 1261. Cambridge: Cambridge University Press, 1995. Hackel, Sergei, ed. The Byzantine Saint. University of Birmingham. Fourteenth Spring Symposium of Byzantine Studies. Studies Supplementary to Sobornost 5. London: Fellowship of St. Alban and St. Sergius, 1981. [Abbreviated as Hackel, Saint.] Jolivet-Levy, C., Kaplan, M., and Sodini, J-P. Les saints et leur sanctuaire à Byzance. Textes, images et monuments. Paris: Publ. dela Sorbonne, 1994. Malamut, Élisabeth. Sur la route des saints byzantins. Paris: CNRS, 1993. Spidlik, Tomas. The Spirituality of the Christian East: A Handbook. Kalamazoo MI: Cistercian Publications, 1980. Byzantine Sainthood: Hagiography Abrahamse, Dorothy De. "Hagiography, Byzantine." In Dictionary ofthe Middle Ages 6 (1985): 57-9. Halkin, François. "L'hagiographie byzantine au service de l'histoire." Proceedings of the XIIIth International Congress of Byzantine Studies, Oxford 5-10 September, 1966, ed. Joan M. Hussey, Dmitri Obolensky, and Steven Runciman, 351-54. London: Oxford University Press, 1967. Kazhdan, Aleksandr P. "Hagiographical Notes (1-4)." B 53 (1983): 538-58. Kazhdan, Aleksandr P. "Hagiographical Notes (5-8)." B 54 (1984): 176-92. Kazhdan, Aleksandr P. "Hagiographical Notes (9-12)." BZ 78 (1985): 49-55. Kazhdan, Aleksandr P. "Hagiographical Notes (13-16)." B 56 (1986): 148-70. Kazhdan, Aleksandr P. "Hagiographical Notes (17-20)." Erytheia 9:2 (1988): 197- 209. Kazhdan, Aleksandr P. "Hermetic, Cenobitic, and Secular Ideals in Byzantine Hagiography of the Ninth Centuries. (sic)" GOTR 30:4 (1985): 473-87. Kazhdan, Aleksandr P. "Byzantine Hagiography and Sex in the Fifth to Twelfth Centuries." DOP 44 (1990): 131-44. Lieu, Samuel N.C. "The Holy Men and Their Biographers in Early Byzantium andm Mediaeval China." In Maistor: Classical Byzantine and Renaissance Studies for Robert Browning. Edited by Ann Moffatt. 113-48. Canberrra: Australain Association for Byzantine Studies, 1984. Patlagean, Evelyne. "Ancienne hagiographie byzantine et histoire sociale." Annales E.S.C 1 (1968): 106-126. Reprint in Evelyne Patlagean. Structures sociales, famille, chrétienté à Byzance IVe-XIe siècle, V. London: Variorum, 1981. Translated by Jane Hodgkin as "Ancient Byzantine Hagiography and Social History." In Saints and Their Cults: Studies in Religious Sociology, Folklore and History, ed. Stephen Wilson, 101-22. Cambridge: Cambridge University Press, 1983. Sevcenko, Ihor. Observations on the Study of Byzantine Hagiography in the Last Half-century, or Two Looks Back and One Look Forward. Toronto: Institute of Balkan Studies, 1995. Byzantine Sainthood: Saint-Making/Canonization Auzépy, Marie-France. "De Philarète, de sa famille et de certains monastères de Constantinople." In Les saints et leur sanctuaire à Byzance: textes, images et monuments, ed. Catherine Jolivet-Lévy, Michel Kaplan and Jean-Pierre Sodini, Byzantina Sorbonensia 11, 117-49. Paris: Publications de la Sorbonne, 1993. Calendine, Caren Ferree. The Recognition of Saints in the Middle Byzantine Church. Ph.D. Dissertation: University of Wisconsin, Madison, 1998. Macrides, Ruth. "Saints and Sainthood in the Early Palaiologan Period." In Hackel, Saint, 67-87. Munitz, Joseph. "Self-Canonisation: the 'Partial Account' of Nikephoros Blemmydes." In Hackel, Saint, 164-68. Talbot, Alice-Mary. "Family Cults in Byzantium: The Case of St. Theodora of Thessalonike." In LEIMWN: Studies Presented to Lennart Rydén on his Sixty-fifth Birthday, ed. Jan Olof Rosenqvist, Studia Byzantina Upsaliensia 6, 49-69. Uppsala: Acta Universitatis Upsaliensis, 1996. Theoktistos the Stoudite. Oration on the Translation of The Relics of Our Holy Father Athanasios, Patriarch of Constantinople. Edited and translated by Alice- Mary Talbot as Faith Healing in Late Byzantium: The Posthumous Miracles of the Patriarch Athanasios I of Constantinople by Theoktistos the Stoudite. Brookline MA: Hellenic College Press, 1983. Locating Information on Saints Ehrhard, Albert. Überlieferung und Bestand der hagiographischen und homiletischen Literatur der griechischen Kirche, Texte und Untersuchungen zur Geschichte der altchristlichen Literatur. Bd. 50-52. Leipzig: J. C. Hinrichs, 1937 [i.e., 1936]-1952. Cf. Halkin, François. Review of Überlieferung und Bestand der hagiographischen und homiletischen Literatur der griechischen Kirche by Albert Ehrhard. In Analecta Bollandiana 70 (1952): 345-49.] Cf. Perria, Lidia. I manoscritti citati da Albert Ehrhard: indice di A. Ehrhard, Überlieferung und Bestand der hagiographischen und homiletischen Literatur der griechischen Kirche, I-III, Leipzig- Berlin 1937-1952. Rome: Istituto di studi bizantini e neoellenici, Universita di Roma, 1979. Eustratiades, Sophronios. `AgiolÒgion tÁj 'OrqodÒxou 'Ekklhs…aj. Athens: n.d. Follieri, Henrica [Enrica Follieri]. Initia Hymnorum Ecclesiae Graecae. 5 vols. Rome: Biblioteca Apostolica Vaticana, 1966. Halkin, François. ed. Bibliotheca Hagiographica Graeca. 3d ed. Subsidia Hagiographica 8a. 3 vols. Brussels: Société des Bollandistes, 1957. [Abbreviated as BHG.] Halkin, François. ed. Novum Auctarum BHG. Subsidia Hagiographica 65. Brussels: Société des Bollandistes, 1984. [Abbreviated as BHGNA.] Halkin, François, ed. Analecta Bollandiana, Inventaire Hagiographique des tomes 1-100 (1882-1982). Brussels: Bollandists, 1983. Cf. idem in Analecta Bollandiana 101 (1983): 304. Janin, Raymond. Constantinople byzantine: développement urbain et répertoire
Recommended publications
  • Personalism and Bulgarian Identity Discourse Between the Two World Wars (A Preliminary Exploration)
    ISSN 2029–2236 (print) ISSN 2029–2244 (online) SOCIALINIŲ mokslų STUDIJOS SOCIETAL STUDIES 2012, 4(4), p. 1281–1298. PERSONALISM AND BULGARIAN IDENTITY DISCOURSE BETWEEN THE TWO WORLD WARS (A PRELIMINARY EXPLORATION) Jordan Ljuckanov Bulgarian Academy of Sciences, Institute of Literature Shipchenski Prohod blvd. 52, block 17, 1113 Sofia, Bulgaria Telephone (+359 2) 979 6341 E-mail: [email protected] Received on 5 May, 2012; accepted on 12 June, 2012 Abstract. In this paper I investigate the compatibility between personalist philosophy and the Bulgarian identity discourse between the two World Wars. Having outlined the variability and conceptual tensions (on “collective personality,” e.g.) within Russian and French personalism(s) of the 1910s-1940s, I delineate four prerequisites for emerging and adopting personalism in interwar Bulgaria: (1) the post-idealist crisis of identities and identifications; (2) the reception of foreign personalist (or close to such) philosophy; (3) the re- assessment of “home” (East-Christian) theological tradition and its philosophical implications; (4) the discovery of someone “other” needed worthy of being recognised as (collective) “Thee.” Postponing the exploration of the third prerequisite for a subsequent study, I conclude so far that within interwar Bulgarian secular thought only random juxtapositions between personalism and identity discourse can be expected, and I examine three such cases. Keywords: personalism, collective identity, Byzantium after Byzantium, morphology of history, conservative avant-garde, Bulgarian intellectual culture 1919–1944. Socialinių mokslų studijos/Societal Studies ISSN 2029–2236 (print), ISSN 2029–2244 (online) Mykolo Romerio universitetas, 2012 http://www.mruni.eu/lt/mokslo_darbai/SMS/ Mykolas Romeris University, 2012 http://www.mruni.eu/en/mokslo_darbai/SMS/ 1282 Jordan Ljuckanov.
    [Show full text]
  • Abraham (Hermit) 142F. Aristode 160 Acacius (Bishop Atarbius (Bishop Of
    INDEX Abraham (hermit) 142f. Aristode 160 Acacius (bishop Atarbius (bishop of Caesarea) 80f., 86f., of Neocaesarea) 109f., 127 91 Athanasius 63, 67ff., 75 Acacius (bishop Athanasius of Balad 156, 162 of Beroea) 142ff. Athenodorus (brother Aelianus 109 of Gregory al-Farabi 156 Thaumaturgus) 103, 105, Alexander (bishop 133 of Comana) I 26f., 129, Athens 120 132 Augustine 9-21, 70 Alexander (of the Cassiciacum Dialogues 9, 15ff. "Non-Sleepers" Corifessions 9-13, 15, monastery) 203, 211 18, 20f. Alexander (patriarch De beata vita 16ff. of Antioch) 144 De ordine 16ff. Alexander of Retractions 19 Abonoteichos 41 Soliloquies 19f. Alexander Severus Aurelian (emperor (emperor 222-235) 47 270-275) 121 Alexandria 37, 39f., 64, Auxentios 205 82, 101, 104, 120, Babai 172 n. II, 126f., 129 173ff. n. 92, 143, Babylas 70 156, 215 Baghdad 156 Alexandrian Christology 68 Bardesanism/Bardesanites 147 Amaseia 128 Barhadbeshabba 'Arbaya 145 Ambrose 70, 91 Barnabas 203 n. 39 Basil of Caeserea 109f., 117, Anastasios (monk) 207 121ff., 126f., Anastasius (= Magundat) 171 131, 157, Ancyra 113 166 Andrew Kalybites 207 Basilides 32, 37ff. Andrew the Fool 203 Beroea 141, 142 Annisa 112f. Berytus 101, 103f., Antioch 82, 105, 120 I I If., 155, 160, 215 Caesarea (Cappadocia) 129 Antiochene theology 72f., 143 Caesarea (Palestine) 80ff., 87, Antiochos the African 205 91, 92, 100, Antony 63,69f., 101, 103ff., 75f. 120 Antony / Antoninus Cappadocia 46ff., 53, (pupil of Lucian) 65 122 Apelles 51 Carpocrates 32, 39, 41 Arius/ Arianism/ Arians 65ff., 80ff., Carthage 47,49, 51, 92, 148 53ff., 57f. 224 INDEX Cataphrygian(s) 50ff., 56, 59 David of Thessalonike 205 Chaereas (comes) 140 Dcmosthenes (vicarius Chalcedon 75 of Pontica) III Chosroes II 17Iff., 175, Diogenes (bishop 177, I 79f., of Edessa) 144 182, 184, Dionysius (pope 259~269) 106 188 Doctrina Addai 91 n.
    [Show full text]
  • Brain Diseases in Greek Meta-Byzantine Society
    Journal of Applied Medical Sciences, vol. 2, no. 4, 2013, 53-60 ISSN: 2241-2328 (print version), 2241-2336 (online) Scienpress Ltd, 2013 A Socio-Historical Survey of Brain Diseases in Greek Post-Byzantine Society Anastasia K. Kadda1, Nikolas S. Koumpouros2 and Aristotelis P. Mitsos3 Abstract The aim of this study is to present a socio-historical survey of brain diseases and their treatment in Greek post-Byzantine society. For this purpose, research was carried out using Manuscript No. 218 of the Iviron Monastery of Mount Athos. The analysis of this manuscript produced the following conclusions: a) brain diseases are prominently discussed and described in the manuscript, b) the influence of ancient Greek and Roman medicine on Byzantine and on post-Byzantine medical science and society is manifested in the etiology, symptom-matology and therapeutic means of treating brain diseases, c) social factors were seriously taken into account as an important aspect of therapeutic procedure, d) many therapeutic methods were proved to be socially beneficial, e) brain disorders and diseases appear to be diachronic. Keywords: Brain diseases; ancient Greek medicine; Byzantine medicine; social factors; socially beneficial therapeutic means; 1 Introduction The apprehension of health and illness and the type of medicine used at different times and places are models which change according to each epoch and the prevailing social conditions. In other words, the main criteria for a society’s definition of health/illness do not remain static throughout history; instead, they are constantly redefined according to the broad social and cultural frame in which they develop and according to the social concepts of each historical period, thus conferring a social dimension and background to health/illness, a fact which applies to all periods of time in history.
    [Show full text]
  • St Athanasius Bulletin 15.12.13 30Th SUNDAY AFTER PENTECOST
    THE Light of the East St. Athanasius the Great Byzantine Catholic Church 1117 South Blaine Ave. Indianapolis, IN 46221 Website: www.saindy.com Email: [email protected] Served by: Pastor: Very Rev. Protopresbyter Bryan R. Eyman. D. Min. D. Phil. Cantors: Marcus Loidolt, John Danovich Business Manager: John Danovich Phones: Rectory: 317-632-4157; Pastor’s Cell Phone: 216-780-2555 FAX: 317-632-2988 WEEKEND DIVINE SERVICES Sat: 5 PM [Vespers with Liturgy] Sun: 9:45 AM [Third Hour] 10 AM [Divine Liturgy] Mystery of Holy Repentance [Confessions]: AFTER Saturday Evening Prayer or ANYTIME by appointment SERVICES FOR THE WEEK OF DECEMBER 15, 2013 THIRTIETH SUNDAY AFTER PENTECOST. SUNDAY OF THE FOREFATHERS. The Holy Martyr Eleutherius. Our Ven. Fr. Paul of Latra. Our Holy Father Stephen, Archbishop of Surozh. PLEASE COME FORWARD AFTER THE DIVINE LITURGY; KISS THE HOLY ICONS, KISS THE HAND CROSS [OR RECEIVE THE HOLY ANOINTING], & PARTAKE OF THE ANTIDORAN [BLESSED BREAD]. SAT. DEC. 14 5 PM VESPER LITURGY Int. of Nichole Richards SUN. DEC. 15 9:45 AM THE THIRD HOUR 10 AM FOR THE PEOPLE 11:15 AM COFFEE SOCIAL [IN ST. MARY’S HALL] 11: 30 AM EPARCHICAL ASSEMBLY PRESENTATION #3 MON. DEC. 16 The Holy Prophet Haggai. NO DIVINE SERVICES~FATHER’S DAY OFF TUE. DEC. 17 The Holy Prophet Daniel and the Three Holy Children Hananiah, Azariah and Mishael. 9 AM Intention of Captain Brian Hewko WED. DEC. 18 The Holy Martyr Sebastian & His Companions. 7 PM EMANUEL MOLEBEN & MYSTERY OF HOLY ANOINTING [ANCIENT HEALING SERVICE] THU. DEC. 19 The Holy Martyr Boniface.
    [Show full text]
  • Repentance As Divine Communion in St. Symeon the New Theologian´S Hymns of Divine Love
    International Journal of Orthodox Theology 11:1 (2020) 7 urn:nbn:de:0276-2020-1025 John Anthony McGuckin Repentance as Divine Communion in St. Symeon the New Theologian´s Hymns of Divine Love Abstract Much English language scholarship on St. Symeon the New Theologian has, perhaps understandably, been intri- gued by and focused on the saint's narrative of his luminous visions of the Lord. But this has often served to Archpriest John Anthony distract readers from the primary McGuckin is the Nielsen thrust of the most rhapsodic and ec- Professor of Byzantine static of all his writings, the Hymns Theology Emeritus at Uni- of Divine Love. This paper argues that on Theological Seminary, New York, Professor of this major teaching is the doctrine of Early Christian Thought in radical repentance that the saint the Theological Faculty of espouses: and he does it in such a way Oxford University, Rector as to redirect the flow of earli- of St. Gregory's Orthodox Mission in St. Anne's on er Christian teaching on the develop- Sea in England, and a ping stages of the spiritual life in a Fellow of the British Royal profoundly innovative manner. Historical Society. 8 John Anthony McGuckin Rather than seeing re-pentance as a 'beginner's stage' in spiri- tuality, to be succeeded by 'unitive' and 'contemplative' stages (as in many manuals of spiritual theology which suppose they thus reproduce Pseudo-Dionysios) Symeon appears to pro- ject radical and heartfelt repentance as the royal road to the deepest level of communion with Christ. For him, repentance is one of the highest spiritual states, not the lowest.
    [Show full text]
  • BYZANTINE CAMEOS and the AESTHETICS of the ICON By
    BYZANTINE CAMEOS AND THE AESTHETICS OF THE ICON by James A. Magruder, III A dissertation submitted to Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland March 2014 © 2014 James A. Magruder, III All rights reserved Abstract Byzantine icons have attracted artists and art historians to what they saw as the flat style of large painted panels. They tend to understand this flatness as a repudiation of the Classical priority to represent Nature and an affirmation of otherworldly spirituality. However, many extant sacred portraits from the Byzantine period were executed in relief in precious materials, such as gemstones, ivory or gold. Byzantine writers describe contemporary icons as lifelike, sometimes even coming to life with divine power. The question is what Byzantine Christians hoped to represent by crafting small icons in precious materials, specifically cameos. The dissertation catalogs and analyzes Byzantine cameos from the end of Iconoclasm (843) until the fall of Constantinople (1453). They have not received comprehensive treatment before, but since they represent saints in iconic poses, they provide a good corpus of icons comparable to icons in other media. Their durability and the difficulty of reworking them also makes them a particularly faithful record of Byzantine priorities regarding the icon as a genre. In addition, the dissertation surveys theological texts that comment on or illustrate stone to understand what role the materiality of Byzantine cameos played in choosing stone relief for icons. Finally, it examines Byzantine epigrams written about or for icons to define the terms that shaped icon production.
    [Show full text]
  • Chapter 2 Orthodox Church Life A. Church Etiquette an Orthodox
    chapter 2 Orthodox Church Life A. Church Etiquette The Church is the earthly heaven in which the heavenly God dwells and moves. An Orthodox Church is that part of God’s creation which has been set apart and “reclaimed” for the Kingdom of God. Within its walls, the heavenly and earthly realms meet, outside time, in the acts of worship and Sacrifice offered there to God. Angels assist the Priest during the Divine Liturgy, and Saints and members of the Church Triumphant participate in the Ser- vices. The Blessed Theotokos, the Mother of God, is also present and, of course, our Lord Jesus Christ is invisibly present wher- ever two or three gather in His Name, just as He is always present in the reserved Eucharist preserved on the Holy Table of most Orthodox Churches. Given these very significant spiritual realities, we should al- ways approach an Orthodox Church with the deepest attitude of reverence. Even when passing an Orthodox Church on foot or in a car, we always cross ourselves out of respect for the presence of God therein. It is, indeed, unthinkable that we should ever pass in front of an Orthodox Church without showing such rev- erence. Therefore, it is obvious that we must approach our meeting with the heavenly realm during Divine Services with careful and proper preparation. When preparing for Church, we should always dress as we would for a visit to an important dignitary. After all, we are about to enter into the very presence of God. Therefore, casual apparel is not appropriate. For example, shorts should never be St.
    [Show full text]
  • An Old Believer ―Holy Moscow‖ in Imperial Russia: Community and Identity in the History of the Rogozhskoe Cemetery Old Believers, 1771 - 1917
    An Old Believer ―Holy Moscow‖ in Imperial Russia: Community and Identity in the History of the Rogozhskoe Cemetery Old Believers, 1771 - 1917 Dissertation Presented in Partial Fulfillment of the Requirements for the Doctoral Degree of Philosophy in the Graduate School of The Ohio State University By Peter Thomas De Simone, B.A., M.A Graduate Program in History The Ohio State University 2012 Dissertation Committee: Nicholas Breyfogle, Advisor David Hoffmann Robin Judd Predrag Matejic Copyright by Peter T. De Simone 2012 Abstract In the mid-seventeenth century Nikon, Patriarch of Moscow, introduced a number of reforms to bring the Russian Orthodox Church into ritualistic and liturgical conformity with the Greek Orthodox Church. However, Nikon‘s reforms met staunch resistance from a number of clergy, led by figures such as the archpriest Avvakum and Bishop Pavel of Kolomna, as well as large portions of the general Russian population. Nikon‘s critics rejected the reforms on two key principles: that conformity with the Greek Church corrupted Russian Orthodoxy‘s spiritual purity and negated Russia‘s historical and Christian destiny as the Third Rome – the final capital of all Christendom before the End Times. Developed in the early sixteenth century, what became the Third Rome Doctrine proclaimed that Muscovite Russia inherited the political and spiritual legacy of the Roman Empire as passed from Constantinople. In the mind of Nikon‘s critics, the Doctrine proclaimed that Constantinople fell in 1453 due to God‘s displeasure with the Greeks. Therefore, to Nikon‘s critics introducing Greek rituals and liturgical reform was to invite the same heresies that led to the Greeks‘ downfall.
    [Show full text]
  • Byzantine Iconoclasm
    Byzantine Iconoclasm %rom &i'ipedia, the free encyclopedia The Byzantine Iconoclasm )*reek: Εἰκονομαχία, Eikonomachía) refers to t,o periods in the history of the Byzantine -mpire ,hen -mperors, bac'ed by imperially-appointed leaders and councils of the *reek /rthodox Church, imposed a ban on religious images or icons. The 0%irst Iconoclasm0, as it is sometimes called, lasted bet,een about 123 and 141, ,hen a change on the throne reversed the ban. The 05econd Iconoclasm0 ,as bet,een 4#6 and 467. Iconoclasm, *reek for 0image-brea'ing0, is the deliberate destruction ,ithin a culture of the culture's own religious icons and other symbols or monuments, usually for religious or political motives. People ,ho engage in or support iconoclasm are called iconoclasts, a term that has come to be applied figuratively to any person ,ho brea's or disdains established dogmata or conventions. Conversely, A simple cross: example of people ,ho revere or venerate religious images are iconoclast art in the Hagia derisively called 0iconolaters0 )εἰκονολάτραι+. (hey Irene Church in Istanbul. are normally 'nown as 0iconodules0 )εἰκονόδουλοι+, or 0iconophiles0 )εἰκονόφιλοι+. Iconoclasm may be carried out by people of a different religion, but is often the result of sectarian disputes bet,een factions of the same religion. In Christianity, iconoclasm has generally been motivated by an 0/ld.Covenant0 interpretation of the Ten Commandments, ,hich forbid the ma'ing and ,orshipping of 0graven images0, see also Biblical la, in Christianity. The t,o serious outbrea's of iconoclasm in the Byzantine -mpire during the 4th and !th centuries ,ere unusual in that the use of images ,as the main issue in the dispute, rather Byzantine Iconoclasm, Chludov than a by-product of ,ider concerns.
    [Show full text]
  • 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.
    [Show full text]
  • ORTHODOX CHURCH on KAREL FARSKÝ. on the BATTLE of THEOLOGICAL ORIENTATION of the CZECHOSLOVAK CHURCH (HUSSITE) in the 1920S
    Науковий вісник Ужгородського університету, серія «Історія», вип. 1 (42), 2020 УДК 94(437):281.96: 283/289 DOI: 10.24144/2523-4498.1(42).2020.202254 ORTHODOX CHURCH ON KAREL FARSKÝ. ON THE BATTLE OF THEOLOGICAL ORIENTATION OF THE CZECHOSLOVAK CHURCH (HUSSITE) IN THE 1920s Marek Pavel Doctor of Philosophy and Pedagogy; Professor; Professor Emeritus, Department of History, Faculty of Arts, Palacký University, Olomouc Email: [email protected] Scopus Author ID: 35178301400 http://orcid.org/0000-0001-7578-0783 One hundred years have passed since 1920 and the ‘Czech schism’, which is considered to be the foundation of the national Czechoslovak (Hussite) Church. It was created as a result of the reform movement of the Catholic clergy after the end of the Great War and the constitution of an independent Czechoslovak Republic on the ruins of the Habsburg Monarchy. The clergy, who were dissatisfied with the position of the Catholic Church in the empire and with some matters of the Church life and priests that had not been addressed in the long term, set out a programme for the reform of the Catholic Church in Czech lands. His demands were directed towards the autonomous position of the church, the introduction of the national language into services, the democratisation of the organisation of the church, and the reform of clerical celibacy. After the Roman Curia rejected the proposals, the reform movement’s radical wing decided to leave the church and form a national church. However, its establishment wasn’t sufficiently prepared and all fundamental issues of its existence, including its doctrine, were only solved after establishing the church.
    [Show full text]
  • Byzantine Medicine: the Finlayson Memorial
    THE GLASGOW MEDICAL JOURNAL. No. Y. November, 1913. ORIGINAL ARTICLES.] BYZANTINE MEDICINE: THE FINLA^g^r- MEMORIAL LECTURE.1 By Sir THOMAS CLIFFORD ALLBUTT, K.C.B., LL.D., D.Sc., M.D.r Regius Professor of Physic, Cambridge. Mr. Chairman, Ladies, and Gentlemen,?We are gathered together to-day in memory of James Finlayson, a wise physician and a gentle scholar. More than once, with the art of the scholar and the love of the benefactor, he displayed to me some of the treasures of your library. I would that my lecture to-day were more worthy of him. It was a fine saying of that great historian and physician, Charles Daremberg, that in the domain of mind, as in that of matter, we cannot believe in spontaneous generation. The springs of life and the development of life; its order in variety; its integrations of ever new and broader functions of the world around it; its compass and comprehension; 1 Delivered in the Faculty Hall on Friday, 6th June, 1913. No. 5. X Vol. LXXX. 322 Sir Clifford Allbutt?Byzantine Medicine: these growing powers, these rich and manifold qualities have their lineage ; they have their origin in the past; they have their ancestry, their laws of tradition, their channels of nurture; and if animal development cannot spring directly from the clay into high wrought organs and various functions, neither likewise can the spiritual life. It, too, must have its lineage, its race; from parent to parent the social life is engendered and nurtured; from generation to generation it dwells upon its gradual houses, families, tribes, and rejoices in its children; it learns to reflect upon its history in the past, and from that vantage to reach forth into its future and to imagine its destiny.
    [Show full text]