“Teraturgema” by Afanasij Kal'nofoyskyi: the Problem of Inter

CEU eTD Collection Second Reader: Professor György Szönyi György Professor Reader: Second Supervisor: Professor Mikhail Dmitriev Mikhail Professor Supervisor: In partial fulfillment of the requirements for the degree of degree forthe requirements the of fulfillment In partial The Problem of Inter-Confessional Borrowings Inter-Confessional of The Problem “Teraturgema” by Afanasij Kal’nofoyskyi: Afanasij by “Teraturgema” Central European University European Central History Department History Budapest, Hungary Budapest, Ievgeniia Sakal Master of Arts Submitted 2012 By to CEU eTD Collection be made without the written permission theof Author. part any of such copies made.Further copies made in accordance with such instructions may not the Central European Library. Details may be obtainedfrom the librarian. This page must form a part, may be made onlyCopyright in thein text of thisaccordance thesis rests with the Author. Copies by withany process, eitherthe in full or instructions CopyrightStatement of given by the Author and lodged in I CEU eTD Collection Europe. inEastern transformation the of religious astrikingexample be could old times, appealing to and modernity Jesuit between manoeuvring on built which itsstrategies, though investigation, place. this From close reading,"Teraturgema” has never been under suchclose scholarly concrete example how the process of the re-formation of the Orthodox doctrine might have taken source of Orthodox religious thought which emerged at the endof the Reformation, giving a Hence,this to contributes thesis the overall analysis the very but important of under-investigated Orthodoxy. the fragile balance between transfer new the of norms andclaims topreserve the “old” Counter-Reformation” and ‘unintended’ modernization, which should bea clear illustration of The thesis examines “Teraturgema”, orthe of account miracles, in the context ofthe ‘belated the Orthodox Catechism andTrebnyk ( defining the nature of Orthodoxy and defending it from Catholic and Protestant invectives before Afanasij Kal’nofoyskyi isthe earliest evidence the of thought-out Church policy aimed at realms ofeducation, Church institutions, hierarchy, andconfessional literature. ‘Teraturgema’ by Basically, this the presupposed implementation of Protestant andCatholic strategies in the to its believers.Among Catholics andProtestants the Orthodox Church was considered unable to bring Salvation ToOrthodoxy defend In the century itself17th and especially theafter restoration of the Kyiv Church hierarchy in 1620, needed and keep tothe adaptfaithful, to thethe Orthodoxchallenges Church needed of the reform. Reformation and the Catholic Reform. Abstract Euchologion) II were written. CEU eTD Collection who encouraged me in this work. inthis me encouraged who when I was doing my researchsent me articles Ukraine from andto Iryna Koval’chuk meallowedwho to live in inherapartments Warsaw,kindly who Shtefun Vitalij friends my youand to thank say to I want not Finally, research. my least of theme I wish to thank my family and friends Seminars ( without whomsupervisor I would for who my was to NataliaJakovenko, thanks special my owe also its I composition. involved in five never years andbeSzönyi whose valuedadvicelucid andclasses guided helpedme to understandinterested the textand the strategies me in thevision ‘dangerous’ in this world oftheme. ofthe early-modern I processam also history grateful and of the to the Reformation. Tuesday I owe my thanks to my second reader György time toourinspiring discussions on the Jesuits, humanism, andOrthodoxy, which influenced my My first word of thanksI wish to isthank due allto thosemy supervisorwho helped me. WithoutMikhail them, Dmitriev I could not havewho completedeagerlyAcknowledgments my contributedthesis. his Seminar po vivtorkach ) hosted at Kyiv-Mohyla Academy where Ifirst discussed the III CEU eTD Collection Bibliography ...... 64 Bibliography...... 58 ...... CONCLUSIONS CHAPTER 3: The New Orthodoxy ...... 42 OrthodoxyNew The CHAPTER...... 3: CHAPTER 2: Relation to Tradition ...... 27 Tradition to Relation CHAPTER2: ...... 9 Miracles...... CHAPTER The Comparison1: ‘Teraturgema’of with the CatholicUniate and Treatises on 1 ...... INTRODUCTION 3.2. Bible Citations andthe Religious Vocabulary of Miracle433.1. ParaenesisForm ofMoralTheology...... a as AfanasijTheHistory 2.3.Workshopof 38 Kal’nofoyskyi ...... 2.2. Textual Relations of 2. 1. History theon Service of Plots as Battles of Polemics: Miracle-Punishments and Conversions 1.4...... 19 Is the Miracle Credible: Testimonies and Confirmations as Rhetorical Means? 1.3...... 17 Composition of the Miracle Entry 15 ...... 1.2. Introduction of the Treatises...... 10 1.1. Teraturgema Konfessionsbuildung Table Contents of Table to the Medieval Texts ...... MedievaltheTexts to 32 ...... IV ...... 28 ...... Teraturgema ...... 52 ...... CEU eTD Collection Grace………………………………………………………………………………………..55 TableThe 3.1. Orthodox Confession of theFaith. On the Excessive Hope God’son Hypatian ChronicleTeraturgema………………………………………………………36 and Table 2.3. The Comparison of the Accounts On the Miracle with the Prince Igor in the Swiatos Table The2.2. Comparison theof Accounts theon Sign which AppearedPrince to Pateryk Table 2.1 The Comparison of Accounts on the Translation of Relics of St. Theodosius in , Patericon, andTeraturgema………………………………………………………..33 á aw in Pateryk , Pateryk on, and Teraturgema……………………………..…………35 List of TablesList V CEU eTD Collection Soteriology in the light of Orthodox Union Projects, Emerged in the Polish-Lithuanian Commonwealth (the End of End (the 16 Commonwealth Polish-Lithuanian the in Emerged Projects, Union of Orthodox light the in Soteriology Powsta 2 Marek Melnyk Marek 2 for Latin and Polish Philosophers and Those Who Rushed after Them for Seductive Dainties]. Seductive for Them after WhoRushed Those and Philosophers Polish and Latin [Riddle for Amin. budete. i tamo nyne i nerazdelni dukhom svyatym i synom i sottsom da sediti, znayuchi, i nemnogo yesli v blagochestii, doma lepshe Ale pozdykhaete! zapevne oni, yakoi zhe neveriem, prelesti, trudom utomivshisya zdorovuyu ipozhitochnuyu (za spasenie dushevnoe)moi brate dayu.k tebe, Ostante begati latinskie, vsled filosofy latiny i ucheniyaostavivshi togda, ikh, bo, glagolemoe, yest vsobe sama yako otistiny, no prakttichnogo, vymyslu ot i ne zagadki, bezkhitroe i prostoe toe A […]. zgadnete ne yesli pisanie? razumiti um otverze posleduyushchim, yemu prostakom, Khristos sposobom yakim filosofskikh, 1 Sochineniya Son Son and the Holy inseparablySpirit now and - and you'll bethere! Amen.’. better to sit at home in godliness,of theeven labournot knowing of much,temptation but counselremainthe for salvation ofyour running soul. Stop Latinandtheirafter tired because, teachings, with and the disbelief,Father and the the Latinyou philosophers, will willperish appeal to thee, my asRuthenian theythe brother, practical haveand give a healthyperished! mind, and useful but with Behold,theScripture? [...] Andhelp if you do not solve this simplestof and plainest riddletheit (and not with the help Truth,of is which portendstheunderstand him, who followed to the fools, themindof has the in opened Christwhich way itself!), then I, leaving aside INTRODUCTION and Catechism the Orthodox nature before invectives its partly Catholic and defining Protestant and earliest evidence ofthe well-considered Church policy aimed at defending the Orthodoxy from Commonwealth. His work, dedicated tomiracles in the Kyiv Cave monastery, became the Orthodox claims equality for between competingthe confessions ofthe Polish-Lithuanian the sustain to exhortation of way Catholic the even and erudition’ ‘Latin of arsenal whole However, already in 1638 another‘Latin Orthodox erudition’ were monk, said by an AfanasijOrthodox monk and Kal’nofoyskyi,polemicist at the turn of the 17thwould century. employ the Skazhite mi, o premudrii, ot vashikh khitrostyei vashikh ot o premudrii, mi, Skazhite th - First Half of 17 Trebnik á ych w Rzeczypospolitej (koniec XVI – po – XVI (koniec w ych Rzeczypospolitej ‘Tell me,oh know thewise men,who dialectic, artofgrammar, rhetoric, andphilosophy, These words full of fear and hate towards the changes in the Orthodox belief and the . [Ivan Vishenskii were written. . Spór o Zbawienie. Zagadnienia Sotereologiczne w th Century)]. Olsztyn: Wydawnictwo Uniwersztetu Warmi Ǎ..Works],edited by Jeriomina I.P. (Izd-vo Akademii nauk SSSR,1955), 123. 2 i khudozhestv gramatychnykh, dialektichnykh, rytorichnykh, i rytorichnykh, dialektichnykh, gramatychnykh, khudozhestv Ǎ i á owa XVII wieku. owa XVII 1 Ğ [Discussions on Salvation. Questions of Questions onSalvation. [Discussions wielePrawos rusine, s slovom sya oborochayu iradu oborochayu sya s slovom Ǎ rusine, Ĕ sko-Mazurskiego,2001. Korzo, á awnych Projektów Unijnych 1 Ivan Vishenskii Ivan Ǎ. CEU eTD Collection examinations the author in order to detect any ‘un-Orthodox’ implementations in the treatise. Thus, these the third chapter, I will look at the type of the exhortations and the religious vocabulary used by story whatand kind of historical arguments he employs to elevate the status of the Orthodoxy. In I will discuss how Kal’nofoyskyi uses the medieval works whenhe to createwants amiraculous Mass.: Harvard University Press, 1995). Teraturgema and inorder what new theUniate treatiseson todetect particularly in (1622) miracles was Formation, Evolution and the Issue of Adoptions], Moscow, 2007. David Frick. David 2007. Moscow, Adoptions], of Issue the and Evolution Formation, Problema Zaimstvovani Margaryta. text. will the completed todecode in hidden be preferencesorder religious seemingly the of Orthodox composition, as well as on the level of everymeans entry; that and an analysisgenre of theorythe religious will vocabulary be used to indicate thewhich involvesits textual criticism. patterns of text on the author’s goal and the chosenstrategies implementto level histhe goal and cultural patterns oftext of the whole diachronic analysis should helpif andits the Catholicliterature; synchronic and This to ‘adaptation’, tradition. both such, me to define the genre and theGreek-Catholic treatises on miracles;composition the of therelation same work totheOrthodox medieval of the treatise; the “old” Orthodoxy. illustration of fragilethe balance between the norms new transfer of and claims topreserve the contexts of the “belated Counter-Reformation” and ‘unintended’ modernization should a be clear discussions forbut the exhortation of simple believers. Therefore, the analysis of this work in the Moreover,despite was its rathereloquent theologicalnot fordeepstyle, it meant Therefore, in the first chapter I will compare the textanalysis.hermeneuticThis structural to approaches and combineboth I will Thus, my objectives are the relation between Ukrainskaia iBelorusskaia Katekheticheskaia Traditsiia Kontsa XVI-XVIII vv. Stanovlenie, Evoliutsiiai (especially theon levels of composition, rhetoric andplots) should give different perspectives tothe complex analysis. i [The Ukrainian and Belorussian Catechetical Tradition of the Late XVI-XVIII cent.: XVI-XVIII Late the of Tradition Catechetical Belorussian and Ukrainian [The 2 Teraturgema Teraturgema with the Catholic (1523; 1568) (1523; Catholic with the to the similar Catholic and Catholic similar the to Meletij Smotryc'kyj Meletij . In secondthe chapter, (Cambridge, CEU eTD Collection churchdoms in the realms dogma, of regulations religiousand and moral ways of life. strengthening and unification of the spiritual and organizational dimensions by different only the social consequences also but the changes in practices. religious the Zeeden definedit as (Konfessionsbildung). the Catholicism. post-Tridentine did not lead to establishment of an absolutist monarchy. correct to fit this theoretical pattern for the Polish-Lithuanian case where the Church discipline people as the of subjects the princes.German seventeenth century absolutism becausethey shaped obedience, piousness anddiligence of confessional identities. These changes, according to Oestreich, became the ground for the Reformation wasrevealed enforcement in the of Church disciplinecreation and the of fixed German society in the of the period Reformation. the “socialof disciplining”concepts ananalytical explainas term to changesthe inearly-modern in Oestreich’sGerchard terms asa‘social disciplining’ ( Weber’s terms as an increase of disciplineself-control and in transitionthe to world modern and confessionalization was developed from the broader concept of social discipline, both in Max 6 Routledge, 1989), 2. 5 USA, 1996. Vol. 7.4., 4 2004). 3 9 Zeitschrift, Historische Wars.] Religious of Era the in Germany in of Confessions Birth the and [Foundations Glaubenskämpfe“ 8 7 Europe is the“belated” on theconfessionalization based Western model. thetheinterpretation of the in phenomena and Reformation Counter-Reformation Eastern of Ibid., 2. Hsia R. Po-Chia,In discipline.” “Social R. Po-Chia Hsia MacCulloch. Diarmaid Ibid., 251. der Zeitalter im inDeutschland Konfessionsbildung der Wege und “Grundlagen Walter. Ernst Zeeden, Hsia R. Po-Chia, Ernst Walter Zeeden elaborated the idea of Sozialdisziplinierung by intoaccount Sozialdisziplinierung the elaborated Walterby idea of Ernst taking Zeeden The theoretical framework needs special attention. Theparadigm accepted thefor Social Discipline thein Reformation Social Discipline in the Reformation clxxxv (1958): 249-299. Reformation: Europe's House Divided 1490-1700 8 This concept is moreappropriate for my research itbecause considers not 7 Hea proposed new conceptof “formations ofconfessions” The Oxford Encyclopedia of the Reformation : 6 Central Europe Central The question derived from this is whether it is 3 5 : The “social disciplining” as a consequence of consequence a as disciplining” “social The Central Europe Sozialdisziplinierung 1550-1750 ,2. . (London &New York: Allen Lane, 1550-1750 (London and New York, New and (London 1550-1750 . Oxford University Press, ). 4 Oestreich used Oestreich 3 The idea of 9 in CEU eTD Collection insights was the idea of the the Polish-Lithuanian Commonwealth. the Polish-Lithuanian understanding of an ‘own’ Church in relation to the other Churches, which became the case in 10 which amounts to simultaneously overestimating the logic of practices, and loosing sight of what they become false and dangerous[give] an account ofthe observed facts in theas mostcoherentmost and economical way;and that soon as they are treated as the real principles of practices,Christendom. Thus, the Kyiv Orthodoxy itself became divided. bishops theaccepted jurisdiction Roman See the formallyof and became ofWesternthe part became even more complicated after the Union of Brest (1596)player’ in the game anddefinitely toneeded whenally with the competing confessions. The situation a number of the Orthodox case of the Polish-Lithuanianwas for theaccepted “bipolar” system Reformation of the and Counter-Reformation, while in the Commonwealth the hasOrthodox its shortcomings, especially in the Orthodox case.Firstly, the confessionalization paradigm Church presentedparallels in itselfthe processes of reforms withinas different a ‘thirdChristian confessions, in my opinion, it still ‘politics, state formation andearly-modern society in general’. which supposedly led to formation of the confessional identities and in the long run shaped the process of creating cultural‘religious, socialand boundaries between the confessional churches’ 21-25. Nischan, Interdisciplinary Paradigm,” in 12 and I.G. Toth. (Budapest: Central European University, 2001), 21-23. Frontiers of Faith. Religious Exchange and the Constitution of Religious Identities, 1400-1750., Ed. by AndorE. 11 Catholic Historical Review .(Vol. 75, No. 3, Jul., 1989.), 390. (“confessionalization”) meaning formationthe ofthe new churches. andWolfgang Reinhard. Reinchardintroduced the concept of Wolfgang Reinhard. Heinz Schilling, “Confessionalization: Historical and Scholarly Perspectives of a Comparative and aComparative of Perspectives Scholarly and Historical “Confessionalization: Schilling, Heinz Heinz Schilling Secondly, following Bourdieu’s criticism of the model of practice, “the logical models Despite the evident merit of the confessionalization paradigm which helps to detect the edited by John M. Headley,Hans Hillerbrand,J. and Anthony PapalasJ. (Burlington, VT:Ashgate, 2004), The further development of this framework theoretical was carriedHeinz on by Schilling Confessionalisation and the Rise of Religious and CulturalFrontiers inEarly Modern Europe Reformation, Counter-Reformation, and the Early Modern State a Reassessment Confessionalization inEurope, 1555-1700: Essays inHonor andMemory of Bodo parallel establishment ofconfessional Churches. This presupposes 12 4 11 One of Schilling’s very One very fruitful ofSchilling’s 10 Schilling defined it as a Konfessionalisierung in The in CEU eTD Collection treatise is dedicated to an account of miracles. disposition and history of caves and essencetreatises: the first (introductory) consistsof of 9 paragraphs miracles with the information concerning and wonder-working icons;2) foreword the second to readers; 3) Chetvertun’sky poetic princes, thatepitaphs tobenefactors wereburied in CaveMonastery; Kyiv syllabus of authors; 4) the oath in confirmation of miracles; 5) two Kanafosty, Rus’kyi province. Kal’nofoyskyi might have studied in which have studied Brother School, Kanafosty, might Kyiv Rus’kyi Kal’nofoyskyi province. surroundings ofKyiv metropolitan. Probably he hadnoble origin andpossessed an estate in Cia pieczarach, w wolipo których Bo encyclopedia edition [Kyevo-Mohylians’ka academia v imenakh, XVII-XVIII XVII-XVIII v imenakh, academia [Kyevo-Mohylians’ka edition encyclopedia samym 15 Century Writings on the Kievan Caves Monastery» (1987). 14 place where he took monastic vows is also unknown. Itcould have been eitherin Kyivthe Cave its foundation (1051) till 1638. The full name is Afanasij Kal’nofoyskyi. this theoretical paradigm, Iaminterestedin history the of theconcretetext“Teraturgema” – by Thus,taking critically unexpected. quite solutions wereoften proves thatanalysis the oftexts Counter-Reformation samples and popular metaphor of the “challenge and response” but the Orthodox Church intellectual had a clear program of reforming the Orthodoxy following the to Afanasji Kal’nofojskij]. 13 Commonwealth. Polish-Lithuanian in the institution educational humanist leading the was based on the model of Jesuit schools, or in Zamojski Academy (less possible), which was Ukrainian Studies Ʉ constitutes realprinciple”. their Tetiana Facsimile of Pierre Bourdieu. yiv., 2001), 288–289; Volodymyr Aleksandrovy Volodymyr 288–289; 2001), yiv., á swoich z The of author ‘Teraturgema’, Afanasij Kal’nofoyskyi, theimmediate to belonged “Teraturgema” is a treatise miraclesof that took placein the CaveKyiv Monastery from Luta. “Sakralna topohrafiya Kyyeva za Afanasiyem Kalnofoy zaAfanasiyem Kyyeva topohrafiya “Sakralna Luta. Ğ wi Ċ tocudotwornym Monastyru Pieczarskim Kiiowskim,y w iako obudwu áRĪ Teraturgema . no ¾ (1991): 415–428. The Logic of Practice Logic The yli . It is a manifold treatise that consists of: 1) foreword and heraldic poems to Kyivska starovyna was published in the series "Harvard Ukrainian Studies" in volume «Seventeenth- volume in Studies" Ukrainian "Harvard series the in published was 13 , translated by Richard Nice (Cambridge, UK : Polity Press, 1992), 11. Ī Thus, retrospectively, it is possible to assume that the is toassume it possible Thus,retrospectively, ey B , no5.(2005) á ogos þ , “ TheWill and Testament of Afanasij Kal`nofojskij”. 14 á awieni Oycowie Pieczarscy po 5 ɌȿɊȺɌɈȊɊȽɇɆȺ : 117–127; Kyiv-Mohyla academy in names, 17-18 Ǎskym” [Sacred Kyiv Topography According ɫɬ lubo cuda, które by .: entsuklopeduchne vudannia], entsuklopeduchne .: Ī ywszy, y Ğ á wi üLĊĪ Harvard y tak w 15 Ċ The tych ary th : CEU eTD Collection Kalnofoy 17 Link?”. Symbolic Furthermore,he analyzedtheological Kal’nofoyskui’saspects of understanding ofmiracles, He thoughtthatstyle this was developed under the influenceJesuit of rhetoric samples. to Afanasji Kal’nofojskij]. Investigation], vol.2. Kyiv, 1898. yzsldovaniya answer to answer invectives. Protestant Teraturgema Saints, by done Syl’vestr Kosov). Thus,in Golubev’s understanding,the main purpose of it has drawn attention as a source for studying historical memory in the early-modern period. Source of the of PrincelyGenealogy Tolochko 2000. Lviv,Families’’], 16 is true (which samples Jesuit borrowings from mere it by to but, reducing Reformation culture, amazing” (mirabilia). Golubev clearly places Kal’nofoyskyi in contextthe of the post- miracles, "miracles such”as (miracula), miracles,signs (signum) andwonders "amazing, based on the theological construction of Thomas Aquinas who distinguished three types of Kyi believedthat Dzherel Odniyei Dzherel third chapter of his monograph "Kyiv Metropolitan Petro Mohyla andhis associates’’. ‘Teraturgema’ tothe circle historical of analysis Abrief studies. the of in treatise isincluded the for topographic studies of 17 Teraturgema metropolitan. the of hand right the he became culture, monastery or inthe monastery.Dobromyliv Hence, being andtrained well-educated in humanist continuation and completion of Stepan Golubev. Tetiana ሷvska Starovyna It is important that drewattentionIt is tothestyle in which Golubev important Stepan Golubev, the famous Russian historian of the Church, is the first who introduced Except for the investigation of two scholars, who briefly analyzed this treatise, skoho yak dzherelo z henealohii yakdzherelo Ǎskoho Luta. “Sakralna topohrafiya Kyyeva za Afanasiyem Kalnofoy zaAfanasiyem Kyyeva topohrafiya “Sakralna Luta. [Kyiv metropolitain Petro Mohyla and His Associates. An Attempt of of Church-Historical An Attempt Associates. His and Mohyla Petro metropolitain [Kyiv was toshow that miracles still occur in the monastery,and it could be treatedas an has never been under direct scholarly investigation. The treatise was primarily used ሷ Istoriohrafichnoi Teraturgema The Slavonic and East European Review European and East Slavonic The , no 4, (1996): 11-35. Charipova, Kievskiy Kyivska starovyna Kyivska mytropolyt Petr Mohyla y eho spodvyzhnyky. Opyt tserkovno-ystorycheskoho Opyt eho spodvyzhnyky. y Mohyla Petr Ǎ mytropolyt was written on initiativeMohyla’s thatand as it wasintendeda ሷ Tradytsii th century century genealogyKyiv and of the princely families and recently Paterykon ሷ” [Nestor theChronicler: atthe Source a of Historiographical Tradition]. knyazivskykh rodyn. [ rodyn. knyazivskykh ሷ , no 5. (2005) (the translation early-modern the medievalLivesof of Liudmila V. “Peter Mohyla and St Volodimer: IsThere a StVolodimer: and Mohyla V.“Peter Liudmila 6 , vol.No.80, 3 (Jul., 2002): 439-458. , 117–127. Teraturgema Ǎskym” [Sacred Kyiv Topography According Voitovich, Leonti. Voitovich, , Oleksiy. «Nestor-litopysets»: Bilya «Nestor-litopysets»: Oleksiy. yAaaj anfykja a by as Kalnofoyskij Afanasji Teraturgema Teraturgema» Afanasiya Teraturgema» 17 is written. is Golubev 16 CEU eTD Collection scholarly investigation. scholarly Soteriology in the light of Orthodox Union Projects, Emerged in the Polish-Lithuanian Commonwealth (the End of End (the Commonwealth 16 Polish-Lithuanian the in Emerged Projects, Union of Orthodox light the in Soteriology Unijnych Powsta Unijnych to sustain the Orthodox Church. From this close reading point, Ukraine. For that purpose he compares the medieval theprove Ukrainianfrom toearly-modern continuity literary Kyivtradition Rus of texts of Church Orthodox the of distinctness the to preserve time same the at and Churches Catholic the and Being awareof the aspiration metropolitan the of tosoften differencesthe between the Orthodox Mohyla.the politics ofthemetropolitan,Polish-Lithuanian Petro and concrete Commonwealth than analytical. the influence ofthehumanistic Jesuit samples.and Moreover, his is research descriptivemore researcher examines the treatise only in the context the of literaryUkrainian tradition, neglecting elements. Baroque with the text the However, decorating only Polish, into Lives medieval Cave monastery.saints ofKyiv simply somecasestranslates Henotes in that Kal’nofoyskyi 2007. Marek Melnyk CatecheticalTradition of Latethe XVI-XVIII Formation, cent.: Evolution and theIssue of Adoptions], Moscow, Kontsa XVI-XVIIIvv. Stanovlenie, Evoliutsiia iProblema Zaimstvovani Mogila's Ecclesiastical Reforms and the Ukrainian Contribution to Russian culture. A Critique ofGeorges Florovsky'sA Critique Theory culture. of the “PseudomorphosisRussian to Contribution of Orthodoxy”. Ukrainian the and Reforms Ecclesiastical Mogila's Florovsky. Korzo. Margaryta literature. the in discussed largely 19 literaturnoi 18 Atanasiya Kalnofoy Atanasiya thatof the creation. author’s only to someextent),heseems torender as simple very a complicatedambiguous process, and The question of the Catholic influences on the Orthodox thought in the period of the metropolitan Petro Mohyla is Mohyla Petro metropolitan of the period the in thought Orthodox on the influences Catholic the of question The Hlobenko“Teraturgema” M. of AfanasijKal’nofoiskij in its connections withKyiv Rus [ literature. th - First Half of 17 19 Thus, Iwill try to placethisin the both contexts intellectual treatise climateof of thethe Mykola Hlobenko’s approach towards , I analyzewill thetreatise fromthe standpoint of the ‘Latin erudition’ became a means ሷ hazety»], Munich,1956, 267–300 (1–36). Putirusskago bogosloviia á ych w Rzeczypospolitej (koniec XVI – po – XVI (koniec w ych Rzeczypospolitej skoho v i Ǎskoho th . Spór o Zbawienie. Zagadnienia Sotereologiczne w Century)]. Olsztyn: Wydawnictwo Uniwersztetu Warmi ሷi zv'yazkakh iz starokyi iz ሷ zv'yazkakh , [The Ways of Russian Theology]. Paris,1937. Francis Thomson. Peter Teraturgema vskoyu literaturoyu. – vidbytka iz zbirnyka «Ukrai zbirnyka iz – vidbytka literaturoyu. ሷvskoyu Ukrainskaia iBelorusskaia Katekheticheskaia Traditsiia 7 á owa XVII wieku. owa XVII Slavica Gandensia Teraturgema is quite different. quite is [Discussions on Salvation. Questions of with the medieval lives of the i Teraturgema , 20,, (1993): 67-119. Ğ Ĕ [The Ukrainian and Belorussian wiele Prawos sko-Mazurskiego, 2001 Georges 18 wasnever under He undertakes to Heundertakes á awnych Projektów Teraturgema ሷnskoi ሷ CEU eTD Collection articles. translations aremine, except the case if the have sources already been translatedin researchthe Mohyla. All Petro or Kal’nofoyskyi Afanasij as from theCyrillic, such intransliteration given spelling is preserved for Polish names such as W The proper names in the thesis are given according--- to the national tradition. The Polish 8 á adys á aw IV, the Ruthenian proper names are CEU eTD Collection Katolickiego Uniwersytetu Lubelskiego, 1975), 65. 1975), Lubelskiego, Uniwersytetu Katolickiego Naukowego (Lublin,Towarzystwa Rechowicz Marian ed. Humanistyczna], [Teologia Theology Humanistic O do Odrodzenia [Od Enlightment to Renaissance the From 2, vol. Polsce]. w katolickiej teologii (Polemical) Theology: SchoolPolish Century],” in16th in 21 Mohyla’s Writings] (Olsztyn: Wydawnictwo UWM, 2005), 343. discussions of the turn of the 16 20 salvation is possible in the bosom of the Orthodox Church. argumentation of the equivalence of the Orthodox doctrine to the Catholic and –the proof that soteriology, (1633-1646), premise that Salvation is only possible in its Body. is only possible premise Salvation that Commonwealth. In the Commonwealth, the superiority of Catholicthe Church based was theon Polish-Lithuanian in the position its strengthen to needed doctrine Orthodox the (1620), and morally bring up believers (implicit social dimension of miracle) and to confirm to and miracle) of dimension social (implicit believers up bring morally and ecclesiologicaleducate not bedoubted.Thisrevealedin the could function of miracles to ability as discipline. a confessional assumed the service,veneration sacraments, of saints, liturgy ritualsandwhich ingeneral – be could Church. the Protestant conception of the ‘invisible Church’,lay in creating thedistinct of structures opposition visible,to as tomake theirChurch strategy The Catholic from theother confessions. that everyone for clear be it should but questions gentry of the Polish-Lithuanian commonwealth werenot interestedin recondite theological and Uniate Treatises on Miracles CHAPTER 1:TheComparison of‘Teraturgema’ with theCatholic Marian Rechowicz, “Teologia pozytywno-kontrowersyina: Szko pozytywno-kontrowersyina: “Teologia Rechowicz, Marian MarekMelnyk, Another question which was brought to the foreground, after the the fervent after foreground, theological which broughtto was Anotherquestion One of the strategies to make the Church ‘visible’ was to promote own miracles, whose In the 17 21 This could be applied to the Orthodox Church as well. It was practical needs to unify Problematyka Antropologiczna w Pismach Piotra Mohy th century and especially after the restoration of the Kyiv Church hierarchy the very the teaching salvation,on became the cornerstone in the th century calmed down, was the question of ecclesiology. The 9 The History of. of Catholic Theology in Poland 20 the In the times of metropolitan Petro Mohyla Church should be clearly distinguished clearly be should Church á a Polska w XVI wieku” [Controversial wieku” w XVI a Polska á y [Anthropological Problems in Petro in Problems [Anthropological Ğ wiecenia]. part. 1, part. wiecenia]. [Dzieje CEU eTD Collection recorded since 1402. 24 Wydawnictwo KUL, 2006), 161-162. monastery of the Polish kingdom Treatises the of Introduction 1.1. in Jasna G further analysis will be done only on the level plots.of the case. The comparison will be done on alsoshowthe thegradual development in the standardization the of description,miracle if such levelwas of composition of the miraclemiracles which entryrepresentdifferent strategies employed by Churchesmake to them ‘visible’, but and the miraculous policies Catholic,of Uniate and Orthodox Churches on the basis of treatises on denomination to promotewanted its Hence,miracles.own heremy task is compare to non-Protestant every state, multi-confessional a was Commonwealth the Polish-Lithuanian 23 427. 1996), Lubelskiego, Universytetu Katolickego Reinchard’s terms, it was a function of time function,Christianity, onemore inthepost-Reformation they toput acquired it in Wolfgang Aquinas. Thomas and Augustine St. by paved already W - from Jasna Góra century. in16th In the Mirrorof ‘Liber Miraculorum’]”, take an moral appropriate stand. means nature of and, therefore, an puts end tothe usual ofnature,order and demands a believer virtuous life and as evidence of their special sanctity. thaumaturgy abilities saintsof whose posthumous miracles were seenboth as arewardfor 22 25 1995), 430. in ‘ Wolfgang Reinchard, „Was ist Katholische Konfessionalisierung?“ [What is the Catholic Confessionalization?], Catholic the is [What Konfessionalisierung?“ Katholische ist „Was Reinchard, Wolfgang Ks. Marian Rusecki, Marian Ks. Ks. Marian Rusecki, Marian Ks. Anna Zyskowska, “Praktyki religijne izasi religijne “Praktyki Zyskowska, Anna miracula viafidei – Ğ Die Katholische Konfessionalisierung’ wietle miraculorum”‘liber [Religious Practices and Socio-Geographical Scale of the Cult of Mother of God The first treatise on miracles which I use in my analysis was written in the main Catholic Although the symbolic and evidential power of miracles was known from the beginning of 25 Traktat ocudzie Cud w chrze because they confronta believer with a fact which be cannot explained by However, the first work on them was published in 1523, written by Piotr 23 Ğ cija In this respect, the interpretation of miracles follows thepath miracles follows of theinterpretation Inthis respect, [The Catholic Confessionalization] (Gütersloher Verlags-Haus, Gütersloh Verlags-Haus, (Gütersloher Confessionalization] [The Catholic [Treatise on Miracle] (Lublin : Komitet Nauk Teologicznych PAN : PAN Teologicznych Nauk : Komitet (Lublin on Miracle] [Treatise Ĕ Ċ stwie g geograficzno-spo Unterscheidungsritus, [Miracle in the Christianity] (Lublin: Towarszstwo Naukowe 10 ó ra. The miraclesat thismonastery have been 22 á Miracles were alsoseen as a path to faith eczny kultu Matki Bo Matki kultu eczny Studia Claromontana a rite of differentiation. of a rite Ī ej Jasnog ej 3 (1982): 82. 3 (1982): rskiej wXVI w. 24 As far as CEU eTD Collection miracles and will workonly it and compare source with a translated with the similar treatiseon Uniate especially on its proper form is more stressedfour prayers in the totranslation the Holy Lady. than Thus,in the the original. emphasis However,on the veneration I of the Mother of God and churches’. and protect saintly icons from the new heresiarchs who scorn them and say to throw them out of nimi gardz invectives against heretics; against invectives original begins with original begins observation allows assuming that thepolemical character the of work increasedsince 1523. If the 28 Cz the texts significant.two are o cz 30 wiek, Montem Czastohowiae et Olsztyn adveneri’ in adveneri’ Olsztyn et Czastohowiae Montem 29 on the History of the Cult of the Motherof God from Cz Miracles of that Honorable Table 27 25. Cz as Polish of the Icon of Mary, Related by Means of Amazing Miracles, quomodoAboutet unde in Clarum MontemHow Czastohowiae and et Olsztynadvenerit Where it [i.e. the Rydzy wielebnej tablice wielebnej God from Cz 26 icon] Came to the Jasna G For instance, inboth works Sykstus Szafraniec o., Risinus Petrus,‘Historia pulchra et stupendis miraculis referta Imaginis Mariae quomodo et unde inClarum unde et quomodo Mariae Imaginis referta miraculis et stupendis pulchra Petrus,‘Historia Risinus Henryk Kowalewicz, introduction to ‘Historyja o Obrazie w Cz w o Obrazie ‘Historyja to introduction Kowalewicz, Henryk Sykstus Szafraniec o., Szafraniec Sykstus Upominanie krotkie chrze krotkie Upominanie Ċ Ċ stochowa, stochova], Ċ Even if the scholarly literature defines the second work as a translation, differences between differences atranslation, as work second the defines literature scholarly the if Even stocjowskim obrazie Panny Maryi. XV i XVI wiek 168. Ĕ ski (Risinus Petrus) (Risinus ski ą i z ko 30 Historyja oObrazie w Cz Ċ Unlike the original, the translated work starts with a prayer to Mary and ends with the theme of the Polish translation of treatise is not elaborated. not is oftreatise translation Polish ofthe theme the edited by Henryk Kowalewicz (Instytut Wydawniczy Pax, 1983), 206. stochowa, Teraturgema. Ğ cio [The History of Holythe Lady Mary from Cz á ow wymiata Jasna G Prohemium Lectori and Henryk Kowalewicz Henryk and Ğ cija ó 29 Ĕ ra of Cz skie ku zachowaniu i czcieniu obrazow obrazow czcieniu i kuzachowaniu skie 28 ü the translation begins with – ‘a short Christian reminder to honor Historia pulchra et stupendis miraculis referta Imaginis Mariae Imaginis referta stupendis miraculis et pulchra Historia ra. Stydium z dzij ka The comparison of these texts is not my task but even superficial Īą ] , . possibly, Ċ stochowa and to Olsztyn Ċ Naistarsze historie ocz stochowie Panny Maryjej i o cudach rozmaitych tej , meaning Jasna G by the Pauline monk, Miko monk, Pauline the by The Oldest Histories about theicon ofthe Holy Lady of w kultu Matki Boskiej Cz [The Oldest Histories about the iconof the Holy Lady of 11 Ċ stochowa ]. (Rome: Sacrum Poloniae Millenium, 1957), Introduction to areader ra. Studies on the History of the Cult of the Mother of Ċ stochowie Panny Maryjej’ Panny stochowie Ċ stocjowskim obrazie Panny Maryi.XV i XVI Ğ ] wi and in 1568 it was translated intoit in wastranslated 1568 and Ċ Ċ tych, przeciw kacerzom nowym, ktorzy nowym, kacerzom przeciw tych, stochow andabout the Various Ċ stochowskiej á aj from Wilkowieck. from aj 26 [A Beautiful History [A Beautiful , and does not have not does and , in [Jasna G [Jasna Naistarsze historie Naistarsze ra. Studies 27 CEU eTD Collection Caves Monastery Caves Sylvestr Kosov, ” Kosov, Sylvestr 35 http://www.pravenc.ru/text/182309.html. http://www.pravenc.ru/text/182309.html. 34 2012, May 10, modified last entsyklopedia], [Pravoslavnaja 33 Podána w Druk Ráz Drugi Panny Mariey Zyrowickim Cudotwornym... W Powie great miracles Virtuous Ruthenianthe Nation towardssalvation!’ the 17 of middle till the and 1625-1629 in done were the work of publications three next The Vilnius. in cudotwornym). przez ludzi podanie pewne wiary godnych, o obrazie przeczystey Mariey Panny Zyrowickim Borowik, a Basilian monk,fire, became widespread wrote and associated with thea monastery.history Already in 1622 Theodosius theof legendZyrowicz of the miraculousicon appearance of the icon, which was saved by the Holy Lady from miracle entry miraclein “ entry preserved because ofspecific natural conditions, special placehold, orembalming). to In the last arguments which rejects Protestant skepticism on the preservation of holy relics (that they are followed only after Petro Mohyla became metropolitan in 1633. 32 http://www.pravenc.ru/text/182309.html. 2012, May 10, modified last entsyklopedia], [Pravoslavnaja the Orthodox Church. Sylvestr Kosov, theLives author of Saints, of became the first polemical writing aimed at proving the miraculous potential of 31 Vasa andJan II KazimierzVasa set on pilgrimage out totheicon. Uniate Church in the Lithuanian part theof Commonwealth. monastery,founded inZyrowicz in1613,became main one sanctuaries ofthe Marian the of Uniate Church employed the Catholic strategy of promoting miraculous shrines. The Basilian ‘ The Icon of the Mother of Godfrom Zyrowicz’, last modified May 10, 2012, The Icon of the Mother of God from Zyrowicz’ [Zhyrowitskaja Ikona Bozhyjej Materi] in Materi] Bozhyjej Ikona [Zhyrowitskaja Zyrowicz’ of Godfrom Mother of the The Icon Borowik Th. Borowik ‘The Icon of the Mother of God from Zyrowicz’ [Zhyrowitskaja Ikona Bozhyjej Materi] in Materi] Bozhyjej Ikona [Zhyrowitskaja Zyrowicz’ from God of Mother the of Icon ‘The ɋ Both shrines had a serious influence in the Commonwealth. The Polish kings W The second work is a Greek-Catholic treatise on miracles. Subjected to the Roman See, the hwal Pana Prawos Pana hwal th century eight works meant toglorify the Zyrowicz icon were published. Historia abo Powie , introduction, by Paulina Lewin. (Cambridge : Harvard University Press,1987), 90. Pateryk 32 The treatise was translated from in1623 language intothe Polish from oldRuthenian Thetreatise translated was Paterykon” á awny Czytelniku, ktory tak wielkimi cudy Przezacny Narod Ruski do zbawienia po zbawienia do Ruski Narod Przezacny cudy wielkimi tak ktory Czytelniku, awny on abo on (Wilno,1622). Ī ywoty ss. oyców pieczarskich” oyców ss. ywoty Ğü Kosov exclaims ‘Orthodox reader, praise God, who pushes by his Zgodliwa przez Pewne Podanie LudziWiary Godnych, o Obrazie Przeczystey ü ie S 12 á onimskim, y o Rozmaitych Cudách... Pilnie Zebrana y... to Paterykon in Seventeenth-Century Writings on the Kievan 31 In the second half of 16 (Historia Powieabo , developed the whole system of Paterykon 35 However, the ‘ 34 The Orthodox response Orthodox The (1635), the Orthodox (1635), Orthodox Encyclopedia Orthodox Encyclopedia 33 Ğü á Paterykon’ adis zgodliwa th century üLą á aw IV ga’ in CEU eTD Collection 39 First Half of the 17 and Orthodox in the Defense of the Religious Freedom in the Polish-Lithuanian Commonwealth in the End of 16 of End the in Commonwealth Polish-Lithuanian the in Freedom Religious the of Defense the in Orthodox and Uniate accusations. this Thus, the added anti-Protestant impetus to the work. wasdissociate necessary to from the Orthodoxy themselves doctrine Protestant protect and from Rzeczypospolitej w ko a crypto-Calvinist. tobe Patriarch Lucaris wasthought Cyril who accusations. Luther, Calvin and Socinian. The overseasfounded by the order ofPetro Mohylaeducation in Kyiv andVinnitsa, taught the heretic teachings of of professors should haveOrthodox supportedhierarchy, the leaders of the Uniate Church startedto spread the opinion these thatschools, the Orthodox clergy. active.religious rights wasquite In 1634, with their in protecting Orthodox and Protestants between cooperation the the 1630’s of the beginning aggravation of the diet debates on recently renovated 38 influence on the form and ‘message’ of was again initiativewithrevived the of Prince Olexander Sangushko. Thesedirecthad events (1629) and theand itsone of (1629) ofMeletij activeproponents. Smotrytskyi,death Protestants. with cooperation Orthodox Kyiv and the Holy See, events, firstly, with the re-activation theof idea of"universal union" between the Metropolitan of miracles happen in CaveMonastery. still the Kyiv The publicationoftextcoincidedwith several miracles. actual recountedonly medieval miracles, whereas renovatedthe Orthodox Church needednew and 37 36 139–148. 40 Ukraine. The Policy of the Roman See on the Ukrainian lands in 16-17 Golubev, Stepan. Golubev, Tomas Kempa, Tomas Plokhii, Serhii Plokhii, Frick The idea the of secondUnion had been postponed afterthe failure of the Council in Lviv . Meletij Smotryc'kyj, Meletij The next was ‘ Papstvo yUkrayna, 39 The situation got even more complex because of the reputation of Constantinople Papstvo y Ukrayna. Polytyka Rymskoy Polytyka yUkrayna. Papstvo Wobec Kontrreformacji. Protestanci i prawos th Kievskiy Century Ĕ cu XVI cu XVI i w pierwszej po Teraturgema’ mytropolytǍ Petr Mohyla y eho spodvyzhnyky. 56. 36 . ], (Toru ], and, secondly, with intensificationthe the Uniate of accusations about 151-153. Ĕ : Wydawnictwo Adam Marsza Adam Wydawnictwo : 38 However, this alliance looked suspicious even for the part of (1638) by Afanasij Kal’nofoyskyi which meant to show that show to meant which Kal’nofoyskyi Afanasij by (1638) á ‘Teraturgema’ owie XVII wieku Considering Counter-Reformation kuryy na ukraynskykh zemlyakh v XVI-XVII vv v XVI-XVII zemlyakh ukraynskykh na Ǎ kuryy 13 . Concerning theUniate accusations, in á á ek, 2007), 377–398. 2007), ek, awni w obronie swobód wyznaniowychw th centuries], (Kyiv: ‘Vuscha schkola’, 1989), vol. 2., 246–249. 2., vol. 40 In these itcircumstances, 37 However, in 1635 it . [Papacy and . [Papacy . [Protestants th – CEU eTD Collection Writings on the Kievan Caves Monastery 43 Writings on the Kievan Caves Monastery Winnitsa Schools, where Monks study Greek Religion..]. In tera M episkopa electa Kossowa, Sylwestra oyca danie sprawy o szko sprawy danie Bo Ğ dyadli l dyadli synowie CerkiewniCudami mowi swi rzeczy, ktorych pomocy pomocy ktorych rzeczy, balwochwalcami. A muza balwochwalcami. Volhynia Governor-General]. part 1, vol. 8. 1 edition. Kyiv, 1914:, 442. 42 1914:, Kyiv, 1edition. 8. vol. 1, part Governor-General]. Volhynia of Southwestern Commissionof Russia issued for Examining the Ancient Documents in Kyiv, Podolia, and memory of those towhom we long help.for ‘idols’ andcalls ‘idolaters’.us But we revere andhonor them as representations andaids to of the holy relics. Kosov affirms ‘Calvin calls the icons rejectsof accusations thecooperationof with Protestants and stresses Saviorimportance the thevenerationof and his most holy Mother dlya razbora drevnikh aktov, sostoyashchyei aktov, drevnikh razbora dlya 41 offend our Saint Fathers, when we do not recount fest of Dormitionthe of the Virgin Mary,Kal’nofoyskyi condemned his action because ‘we talking about the miracle that happened with a barrel of whichbeer not ceasedid to be full theon genuine Church: miracles were necessary to convert to Christianity; in his time they served as evidence of the Kosov. In the work called wi « ‘i ‘Kalwin obrazy, y Zbawicielowe y Nayswi y Zbawicielowe obrazy, ‘Kalwin Ī Ī Ċ Ċ ĩ Ĩ ey B y dzi po He develops this idea in one of the miracles.When the Church vicar Philotheus forbade This idea was carried on by Afanasij Kal’nofoyskyi, who admits that if in the old time The first response onthe Uniate invectives was given by already the mentionedSyl’vestr tocudotwornym Monastyru Pieczarskim Kiiowskim, iako y w obudwu ywobudwu iako Kiiowskim, Pieczarskim Monastyru tocudotwornym tych, które my szanuiemy, iako te, ktore by te, iako my szanuiemy, które tych, nieyszym w tych w nieyszym e krzywd Ċ ; aby goby nawiar goby aby ; Eastern Catholic Apostolic Church Apostolic Catholic Eastern Saint of faith the blaspheme to opened are which of heretics mouths the help their with close to order in miracles the about aloud speak should of Church, sons the we, so times, Till these days a lot of heresiarchs, and even more than ever before, brought us to unhappy Ċ kai á ogos ą y onych si onych y Ğ Ċ á d czynimy czynimy awieni Oycowie Pieczarscy po Ī ie Ĕ á wiele Gaeresiarchow, a snad Gaeresiarchow, wiele ach kiowskich y winickich, w których ucz wktórych y winickich, kiowskich ach Ī e szko e Ċ m Īą ĝ wi Ğ damy, abychmy, patrz abychmy, damy, Ċ obrazy cz obrazy Ċ cz Ċ Swi á tym Oycom naszym, nie opowiadai nie naszym, Oycom tym ach przez trzy lata professora, napisane... 1635 [Exegesis, On the Case of Kyiv and Kyiv of Case On the [Exegesis, 1635 napisane... professora, lata trzy przez ach ą , y dla nich z y nich , dla Ğ Exegesis, toiest danie sprawy szkoo wi Ċ tey Wschodniey Catholickiey Apostolskiey Cerkwi z blu z Cerkwi Apostolskiey Catholickiey Wschodniey tey Ċ temi tamowali’ in ü imy y szanuiemy, iako te, ktore repraesentui ktore te, iako yszanuiemy, imy , 240. , 273. Ǎ pri Kievskom, Podolskom i Volynskom General-Gubernatore. 42 ü ia á Ċ y mieszkaniem Ducha y mieszkaniem Ī tszey iego Matki, i innych swi i innych Matki, iego tszey á ludzkich, ktore opanowali, ust opanowali, ktore ludzkich, ywszy, y ą c na figure, intency c nafigure, Ğ Ī cislawskiego, Mogilowskiego, Orsza Mogilowskiego, cislawskiego, wi 41 Ċ 14 cey ni cey Ɍɟɪɚɬɨȣɪɝɧɦɚ their Arkhiv Yugo-Zapadnoi üLĊĪ Ī ary Cia kiedy, nieszczasne czasy nam rozrod nam czasy nieszczasne kiedy, ą ą zakonnicy Religiey graeckiey, przez wielebnego przez graeckiey, Religiey zakonnicy holy miracles’. c ich c ich ą ĝ ad figuratum podnosili [...] Oreliquinach [...] podnosili adfiguratum ., bo o nich mowi Chryzostom Chryzostom mowi bo o nich ., á lubo cuda, które by Ğ swoich z wi Ğ Ċ wi tych Cudów» In Cudów» tych á Ċ ach kiowskich ywinickich, Ċ tych pieczarach, w których po woli w których pieczarach, tych powa Ċ tych, ba tych, Rossii izdavaemyi Ǎ Rossii ą áRĪ 43 i na pami ina So, this miracle, despite miracle, this So, ü yli.In musz Ĕ á wanami nazywa y nas nazywa wanami skiego, prsed rokiem prsed skiego, ą Ċü .’ In Exegesis, to iest In Exegesis, .’ Seventeenth-Century Seventeenth-Century Ī przywodz nirstwem otwarte, nirstwem á y tak w samym Ǎ kommissiyeyu ĪLá Ğ ., i ., , potrzeba , [Archive ą Ī nam te nam si Ċ ich he CEU eTD Collection dominant style is quite laconic. For instance,notificationswell-described to which stories many and have even direct speeches.actors But the this miracle entry could serve as an illustration of miracles by Miko by miracles general in tendency the description is ofthe miracles their standardization. thetreatise In of analysis. The differences in the forms of miracles in these three are sources significant.The Entry the Miracle of Composition 1.2. God’s glory’. the prohibition of vicar, was included into miracleshappened areindicated. However, thelength isnot unified; of the entries miracle also in Borowik’s treatiseare organized in chronological the yearorder; even and month the when of the miraculous icon, and finally theof record miracles.Unlike the Catholic work, the miracles theicon, and history description theplaceof Zyrowicz monastery, history about andof Zyrowicz consists of a foreword to princess Constancija, a forewordstructure to the reader, five chapters informingof the work itself is more complex.standardhow the miracle entry should look. The treatise of the miracle written by Borowik suffered from scabs. Being she madepious, avow andwas cured’. princes, Racibórz to belonging serf, lady ‘a treatise: Catholic the of style short-spoken this 44 them, as in the Latin original, have their titles present in not are which Latin entries, miracle Thelast and records. book Church the thefrom taken just are plotthey of the miracles are meant to illustrate of the treatise, the miraclesjust are enumeratedin one separate list. Stated assuch, look they like as an appeal to theHoly Lady promisesand to visit the shrine areskippedhere. Closer tothe end Naistarsze historie o cz Having characterized the sources andthe conditions when they emerged, Iproceed to the The length Uniatetheof miracle entry is longer thanin the Catholicprevious treatise.The dominus solvit compeditos, domini est salus á ay from Wilkowieck, the length of the miracles varies from very short very from varies miracles the of length the Wilkowieck, from ay Ċ stocjowskim obrazie Panny Maryi Teraturgema 15 , 214. etc. Hence, there is no one worked-out one is no there Hence, etc. in toorder ‘strengthen and spread the 44 Even the most regular parts CEU eTD Collection entry entry is much more complex and atthe same time standardized. would consider theformal asaresultof Jesuit-like education Thus, thethe of author. miracle monastery and furtherthe to thanksgiving life about part a concluding and happened, that ofthe miracle and monastery the pilgrim. The well-developedclear structure, namely, beginning,style indicating the reason for pilgrimage, someof actions in the the miracle descriptioninareindicatedalways with arestories, Thethe marginalia. miracles a distinctcomplete and I short epigraph usually theprecedes description of amiracleand thereferences on theused books shouldfit of the theend page. Theentries are enumerated and intoput chronological order.The in length andthe of theentry endare usually two-pages of the and itsinterpretation miracle chapter, concentrating now only on the formal differences in composition.Both the description is interpretation.to It issignificantdedicated interpretation that thepart is called“paraenesis” that divided into two parts:place of references showing the solid author erudition. one of them is a description of the miracle and another is its hadhappenedto one or another person, and one miracle entry was left unfinished. marginal notesin werenotused whilethe Catholic treatise, in These help. needed pilgrim why the explaining words key with issupplied entry miracle brothers, New York,1960), vol.1., 46. 46 in the beginning. Borowik just mentions that ‘the same good’ (‘ good’ same ‘the that mentions just Borowik beginning. in the because of othersome reasons, the miracle entries are written less carefully in thelast pages than reduced to one-sentencenotifications. Whether the author got tired by the end of the treatise, or some of them arequite long when others are short evenbut miracleshort never entries are 45 George P. Fedotov, P. George Theodosius Borowik, Theodosius a ‘parable, comfort, prayer, instruction’. The miracle entry in ‘Teraturgema’ is very different from the previous works. It is The Russian Religious Mind.Kieven Christianity, thetenth to the thirteen’s centuries. Historia abo Powie Ğü . 46 The function of paraeneses I will discuss in my third 16 takie Teraturgema Ī rownie dobrodzieystwa’ they became the 45 Every (Harper ) CEU eTD Collection that the miracles recorded should be in order not toforgotten,be ‘in the order oralstory notdoes reputation’ or written down in the Church books. The other idea which is present inthe treatise is miracle entry ends with the words that the miracle was confirmedbackgroundstatus, and in this treatise be could only appliednoblemen. to in front of people ofindication ofthe detailedand concreteabout the information including pilgrim, social origin, ‘good didnot consider as important to indicate testimonies. The other means credibilityof such as prayers and stressingMarian adding by original Latin the therevise to polemicalnecessity the felt Polish into charactertranslator the if of the work in the titleeven Hence, treatise. Catholic the in tomentioned not are the books Church the in first testimonies written sub-chapter, he miracles. The practices of confirming miracles in front of people of ‘good reputation’ or leaving pami by rich pilgrims to a monastery in acknowledgement of the miracle which happened to them of pilgrims. They are alsonot supported by testimonies. The memory tables, which were donated necessary means ofcredibility. whom the miracle happened andconfirmation ofthe other I people, believe, were seen as credible waythewere developed; indication theinformation detailed of the about person with shouldbe trustworthy. In these circumstances,new rhetorical means presentto the miracle ina Church authorities’ concern, but in order to reach this result the presentation of the miracles the miraclesnot false. To show that are miracles werereal thedefinitely was the matter of Rhetorical as Confirmations and Testimonies Credible: Is Miracle the 1.3. In the Uniate treatise, the testimony to the miracle is already introduced. Almost every Almost introduced. already is miracle the to testimony the treatise, Uniate the In The majority theof miracles from earliestCatholic treatise notinclude do names andorigins One of consequencesthe ofthe Protestant critique of miracles was the necessity proveto that Means? ą tk Ċ tego dobrodziejstwatablic Ċ tu postawi 17 á ) , couldthe, be only indirect testimonies of (na CEU eTD Collection 49 217. Monastery, Caves Kievan the on Writings Bo Ğ Cuda w t composing miracles: ‘In different I ways collect these miracles, some themof Ipersonally heard, miracle 48 many clergy and I also heard it and, thus, when PetroMohylawrote metropolitan: thisArchimandrite became miracle‘he retoldtoour infrontof down in the books among other miracles’. Theodosius Borowik, Theodosius sources’. ‘saw how the miracle had happened’, or ‘was informed about the miracle from trustworthy making the miracle sound persuasive.Heto add used phrases such as ‘hehimself was there’, or confirmed ‘good by reputation’,people of toemploy continues rhetoricalthe means,aimedat in written it mentioning without miracle entry thator Afanasij was every down Kal’nofoyskyi, description, ofconfirmationnot repeated the in words further are every entry.miracle Still, of creating credibility are already employed in Borowik’sthe treatise. entry coversand the people ofdifferent social Hence,backgrounds. in thethis regard, techniques thein every pilgrim, information of about indicated the diligently itis much more beginning fortheeternal memory’. writtendown be should it oblivion, fall into confirm this. Because year andday miracle,of the illness which the andwas cured evidence ofother people who can with the oath called 47 wi „ «przy wie «przy ‘aby w zapomnienie vludzi nieposzlo ustna powie ustna nieposzlo vludzi zapomnienie w ‘aby Ī ɤ Ċ ey ey B tóra mi od Starszego mego powierzona by powierzona mego mi odStarszego tóra Forinstance, miracle The author of tocudotwornym Monastyru Pieczarskim Kiiowskim, iako y w obudwu ywobudwu iako Kiiowskim, Pieczarskim Monastyru tocudotwornym á ogos ʋ Ċ á xi u Zakonnikach dzisieyszemu naszemu Archimandrycie opowiedzia Archimandrycie naszemu dzisieyszemu Zakonnikach u 5, which ‘he heard from his senior’, á awieni Oycowie Pieczarscy po Pieczarscy Oycowie awieni ĊJĊ wpisa Teraturgema Historia abo PowieHistoria jurament á em» in Afanasij Kal’nooyskyi‘ jurament ʋ 22, which 22, hadhappened a to nobleman in 1621, was only recounted that should confirm the miracle. The testimony includes the place, is much more concerned about the is a separate entry the with before is a miracle entry part a separate situated Ğü . á a”, Ī ywszy, y ywszy, Ɍɟɪɚɬɨȣɪɝɧɦɚ Ğ ca swa y pismem na wiecna pamiatk wiecna na y pismem ca swa 18 Ɍɟɪɚɬɨȣɪɝɧɦɚ üLĊĪ 49 Kal’nofoyskyi explained his technique of ary Cia ary lubo cuda, 192. cuda, lubo á swoich z swoich lubo cuda, które by Ğ wi Ċ á tych pieczarach, w których po woli w których pieczarach, tych miracle miracle Ittestimonies. starts , który y s który ia , áRĪ yli in Seventeenth-Century yli in Ċ 47 sam [...] stwierdzil’ in stwierdzil’ [...] sam Concerning the Concerning á ysz ą á y tak w samym c, mi Ċ dzy drugie dzy 48 In CEU eTD Collection Ɍɟɪɚɬɨȣɪɝɧɦɚ wiary godny cz godny wiary want find or appropriate to touch this question with regardto the reader audience. not Church thisauthorities is thatthe did explanation for eye. of My or illness only evil because mentioned in the Catholic and Orthodox treatises,as well as the cases of poisoning by someone, miracles people werebewitched and, needed thus, helpfrom the Holy Lady. The sorcery is never Uniate treatise someone’s sorcery beindicatedcould asareason forillness. InfiveUniate closely.Firstly, the Uniate miracles are different Catholic from andOrthodox because only in the there are some differences within the miracle plots which I would rather point out than discuss ‘unofficial’ (phrases like ‘I alsowas there’) developedand employed in ‘ present the miracle in a credible way, which was most fully (in the ‘official’ ( their pilgrimage in order to get cured, get protection in the war or release from capture. If they break differences in the plots of miracles within three works. balance in the time when they which the view the theauthors’ confession of thepilgrim,mighton reflect inter-confessional wrote their treatises. Apart from this, I sketch the most Conversions and Miracle-Punishments Polemics: of Battles as Plots evident1.4. Afanasij Kal’nofoyskyi. with my conscience andverified my writings with it’. some were told by a person of a good reputation, so I took them down and sealedupmy words 50 “ Ī Hence,is possiblegradual it toobserve the ofrhetorical development meantstrategies to e ró The plots The of miraclesplots are alikein quite discussedworks.the voteset People on to out In this sub-chapter I will discuss the possible dependency between the type of miracle and votum Ī nie zbirai nie , they will be punished irrespectively of the fact to what confession they whatthey confession belong. to fact they punishedirrespectively the , of will be lubo cuda, 258. á owiek opowiedzia owiek ą c te Cuda k Cuda c te á adn á , y nanotowa , Ċ niektóre pod temi, o którychem lubo sam s sam lubo o którychem temi, pod niektóre á , piecz , Ċ 19 tuj ą c sw 50 ą mow Ċ sumnienie y pisanie tym ypisanie sumnienie á ysza á laty, lubo te lubo laty, Teraturgema’ jurament Ī Ī kto inny, a ten inny, kto e approbuj ) and ) Still, by ą c», CEU eTD Collection Canisius. cases determinedis ofexorcism by textual influence more reading came from that Peter 53 no such vivid examples of the intercession of Mary in ‘combating demons’ in doit in order to honour the Mother of God because I had blasphemed against her’. seven times and when he was asked by Canisius why he had doneCanisius. Afterthis, the ritual exorcismof demon,demon who left the body of the victim,replied: kissed the floor ‘I had to ‘conquer of devils andtriumphant over demons and other heretics’. portrayed Mary not as humana humble motheras intheLutheran teaching but rather asa Holy Lady and strengthen Catholic identity in the opposition to Protestantism. In this work, he 52 ‘great battle’ andsmaller combats. performed by the exorcist, chaining a to pole and presenting the whole procedure in terms of cases. them All of in are described detail,including special preparation meaning fasting,prayers Virgin andhome in public’.Virgin at most thatprominent German ‘reverewrote Jesuit, Catholicsshould andimitate sacred the most 51 details. without exorcism, describes twocases ofpossessions; however, in firstthe case the demonsfrom release happened demons and, consequently, thepractice of exorcism isnever applied. Already the Uniate treatise in attention to the cases of exorcism. In the earliest Catholic treatise, no one is possessed by 55 (Cambridge: Cambridge University Press, 2007), 157. 54 Theodosius Borowik, Theodosius Theodosius Borowik, Theodosius Ibid., Bridget Heal, Ɍɟɪɚɬɨȣɪɝɧɦɚ In Secondly,the other tendency which be could observed, comparing these is sources, a growth De Maria Virgine incomparabili 156. 52 The power of Saint Mary to combat the demons is supported by example, given by In the Orthodox treatise, there are fifteen, a surprisingly largenumber, exorcismof The Cult ofthe Virgin Mary in Early Modern Germany lubo cuda, 266-267. 51 whilein the second case the exorcismis performed but not described in Historia abo Powie Historia aboPowie Historia 54 800-page work was written to defend Catholic teaching on the 53 Ğü I might carefully suppose that the growth of attention to the Ğü . . [Incomparable Virgin Mary] (1577) Peter Canisius, the 20 : Protestant andCatholic Piety,1500-1648. Teraturgema. 55 There are CEU eTD Collection sharp pains, being pregnant, and relievedbecame only shewhen ‘despite promised, being a who unfriendly were called ‘schismatics’One author. by lady wasanoble who experienced case. Orthodox the in different quite andthat the practice ofvisiting Uniate shrines by Protestants might notbe that common,which is miracle immediately should a illustrate forreader the godless character ofProtestant accusations Thefactinintroductory it wasdescribed that one ofthe chapters mean both thatcould this humiliated. only but death by punished not was she However, swollen. was hand her punishment lady lady mockedwho the belief in healingthe stone withthe imprint of theHoly Lady’s sole. however, their part is not significant. The only of pilgrims are alsonot indicated Protestant in the treatise. mentionedcorrecting lay in introducing ‘remindera tobeliever’avoid to heretics. Hence, the confessions in the text is a Calvinisthave mirroredmight 1568 of treatise revised The such. as emerge not did even Protestants and people Orthodox the with relations of problem the and exist not did Commonwealth thePolish-Lithuanian the new inter-confessionalconfession of the pilgrimis not specified init and this is quite understandable because in 1523 from the in I in Catholic Thechronological order the start asusual treatise. will treatises, problems dictated by the militantJesuits’ Marian piety. in the Commonwealth, but the only emphasis (traditionally in the Orthodoxy Holy Lady the was seen a Theotokos as (God-bearer is constantly repeated when itexorcism. cameto I believe thisthat could be consideredas new However, unlikein the Catholic and theUniate treatises on miracles, the appeal to the Holy Lady 57 1996), 55-67. Mary Through Pelikan, the Centuries.Jaroslav 63; 1963), New York, City, Garden Inc. Company, and Doubleday Books, (Anchor Winston. Clara 56 Theodosius Borowik. Theodosius Ernst Benz, In the part’ofthe‘miracle treatise,there aretwomiracles happened Orthodox that to people The Uniate Borowik’s treatise already has polemical elements in the ofmiracles;plots Coming back theto dependencies between inter-confessionalthe relations, as arethey shown The Eastern Orthodox Church. ItsThoughtand Life, Historia abo Powie abo Historia Her Place in the History of Culture. History the in Her Place Ğü . 21 (Yale University Press. New Heaven and London, and Heaven New Press. University (Yale translated from the German by Richard and Richard by German from the translated 57 As a 56 ), CEU eTD Collection 60 Uniate shrine, at least or the author did notintendto show this practice if such was the case. not take a place in Orthodox was convertedthisthe on basis ofamiracle which proves thatactive conversion policy did case and that the Orthodox believers were not common guests at the Moscow toMoscow enthrone FalseDmitri theirI, turned on to Kyiv way Cave Monastery. miracleIn represent opposite towards quite Protestantdifferent attitudes denominations. miracles which on in only two Iwill concentratedetails manner. in written this miracles are by God and in order to surviveothers’.‘Because of his cynical hebeliefs’, steals apart theof holy relics.Then heis punished he needs (if heaccording to Kal’nofoyskyi,is: a German soldier who comes Kyivto Cave isMonastery ‘with still alive) publicly to repent his sin. Three interest. own satisfy their pilgrimage is usuallypilgrims, Catholics and Protestants are constant guests at the monastery.theThe aim their of same as Orthodox of the confessions Concerning and travellers. prisoners, Cossacks, with monks, also but subjects pilgrims, meaning come from todifferent social backgrounds.get The miracles happen not only with curednoblemen and their and blessed,social portrait of pilgrims, drawn by Kal’nofoyskyi,is much wider, because it covers people who or to It is not takesignificant conversion in case. thatthis place did back even in the more severe form. Only when he kept what hewas promised promised, to come to Zyrowicz. he was However, cured then again.he broke his promise and the first illness came 59 and convert to Greek-Catholicism. schismatic’, to set on a pilgrimage to Zyrowicz monastery, venerate the icon of the Holy Lady 58 Ɍɟɪɚɬɨȣɪɝɧɦɚ Theodosius Borowik, Theodosius Theodosius Borowik, Theodosius In comparison Catholicwith Uniate treatises, and In regard of the attitude to non-Orthodox pilgrims, the typical portrait of aProtestant, of portrait typical non-Orthodox the pilgrims, to the attitude of In regard ʋ lubo cuda, 195. cuda, lubo 7, a Germana barber,Cinna7, Ganus,withsoldiers, otherweregoing whoto Historia abo Powie abo Historia Historia abo Powie abo Historia 58 The other Orthodox was a nobleman who was healed when Ğü Ğü . . 22 Teraturgema 59 So, only one of the two looks more complex. The 60 Cinna CEU eTD Collection 64 203. cuda, 63 62 inowiercamivrwa caves, admitted he that “when we cametoSt.Jan, I cutwanted his to headfor the eternal the boy suddenly became ill.miracle When people started asking whether he took something asaLutheran. misconduct equal seemingly for punishment from the worse much got Antitrinitarian Hence, his pocket. in hidden ring, was the understood, the brothers gatheredhim Basil around was but The already dead. reasonhis for death,as they finger. Just getting behind theSt. door, Juliana, he started crying princess and fell down. of Having Ol’shansk, heard the scream, and when nobody could see him, he stole a ring from her unbeliever from the sect of ungodly Arius, falsely called Basil’. ʋ to Orthodoxy. convert and believe of some other reasons, Cinna was not punished for misconduct. Lutherans did not come to Ruthenian saints among heretics and heterodoxies’. and heretics among saints Ruthenian misconduct, a soldier recognizedthat he offthe cut leg St. Theodorof ‘tomock and jeer at andhis his light for God the miraculous he is saintsand Explaining sign this. hadsinned before a understood that thelight camefrom the the leg shelf.on The German was forcedtoconfess that the dwellers wereforcedto leave thehouse, being afraidof fire, andthe thirdhost timethe everyone wassleeping, the house became illuminated by a strange light. Three times the host and came back to hisden, (« Ganus, dropped behind the others, and cut a part from St. Theodor’s leg. With the plunder, he 61 «Atheista y Niewiernik z secty Bogu obrzyd Bogu secty z y Niewiernik «Atheista «nog Ɍɟɪɚɬɨȣɪɝɧɦɚ Ɍɟɪɚɬɨȣɪɝɧɦɚ 12. 62 Ċ From the first words, the image of the newcomer is not very isvery thefirstimagenot the newcomer From words, pleasant: of and‘atheist S. Theodorowi dla natrz dla Theodorowi S. Catholics are alsopunishedwhen they desecrate the Orthodox shrine.Theyoung hero of The punishment was much more violent in the case of Antitrinitarian in the miracle ʋ 35, Jan 35, Limontovskyi, came tothemonastery hiswith master. lubo cuda, 202. cuda, lubo á lubo cuda, 241. » in Ɍɟɪɚɬɨȣɪɝɧɦɚ á ogowisko»), where hehidthe leg of the saint. In night,the when ą sania y vr sania lubo cuda, 196. cuda, lubo ą gania si gania á ego Ariusza, fa Ariusza, ego Ċ 23 z ĝ wi 61 Ċ Whether because he repented,or because tych Ruskich wi Ruskich tych á szywie Bazilim rzeczony». Bazilim szywie 63 He wanted to see the relics of Ċ tszego, a mi tszego, 64 Having left the caves, Ɍɟɪɚɬɨȣɪɝɧɦɚ Ċ dzy Geretykami y Geretykami dzy lubo CEU eTD Collection 245. 69 68 67 66 Ɍɟɪɚɬɨȣɪɝɧɦɚ came to the true faith.heal Andhis ‘spiritual after blindness’ he learned and inspiredMartin did not respect rituals,Orthodox icon, relicshim andsaints of the Orthodox Churchto Godbut decidedgo to to St. Antonius’dogma cave,and where the Martin Ruthenian finally language, he new dress, […]he wasa Calvinist of an adherent sect”. ‘aspatch the theold withspoils significant drawback mild and “learnedin Latin,nice”,but one light. by a positive in Kal’nofoyskyi andprobably supports the idea of the second Union. tothe Church Catholic the his surroundings of and metropolitan theillustrates attitude peaceful in Slavonic.got Whathedidand cured. The that fact Catholics were regarded almostas ‘ours’ the Holy Lady appearedtohim and ordered him tobaptize in the Orthodox Church andsay amen illness. serious by up stirred was faith change to decision whose convert Catholic one is only There raised. not is faith the changing of question The miracles, whichhappen to Catholics,not necessary do leadto conversions. Even the miracles describing how heretics discovered the truth of the Orthodox faith and converted to it. when he repented, the previoushealth returned to him. cave, he started to scorn them. scorn to started he cave, another Catholic nobleman who came theto caves toseethe holy whenbodies but he enteredthe faith, that out hepointed master’s friends wereofLatin belief. Asimilartohappened story humiliation andinsult ofRuthenian people”. 65 «iako szpoci stara stara szpoci «iako Ibid., 245. Ibid., 264. «Gdym przyzed Ɍɟɪɚɬɨȣɪɝɧɦɚ Another convert was a Calvinist, Martin from Pomorze. From the beginning, he is shown there fromthetheir against arealsoApart and heretics misconducts, directed miracles, lubo cuda, 241. lubo cuda, 257. á do á ata suknie now ata suknie ĝ . ư an ɚ […] na wieczn na 66 ą Having left the cave,he lost his orientation in the space. Only , […] , […] 68 Ī He has virtues arewhich appreciated by Kal’nofoyskyi: ą e by h ɚĔEĊ á Kalwi 67 y obelg 65 Seeking hehelp, started on a journey.On hisway 24 Although Kak’nofoyskyi didnot mention his Ĕ skiey sekty adhe sekty skiey Ċ Ruskiemu Narodowi Ruskiemu 69 Kal’nofoyskyi informs us that initially informs Kal’nofoyskyi ɚ rentem», ch Ɍɟɪɚɬɨȣɪɝɧɦɚ ü ia á em mu em á eb vkr eb lubo cuda, ĊɫLü » in CEU eTD Collection but alsobut asa proof that theaspirationconvert, to asacharacteristic of Calvinist. Such treated distribution could be as anattemptto preserve interconfessionalbalance, Sniatunskyi, Daniel nobleman by hand, theone on done, conversions, of cases two only mentions who was Catholicevidently does not support the idea of the “protection Orthodoxy”.of Afanasij Kal’nofoskyi and, on faith.Usually, theappreciation of the monastery is reducedto donations orwork for monks. This other hand, by Martin Antitrinitarians asthe enemies. most dangerous from Pomorze,assume who that thewas Orthodox Churchunlike Catholics, Lutherans andCalvinists, arepunished by Hence,death.is it did possible to not treat equally the competing Antitrinitarians, in the sameFor case oftheresponsibility misconduct the miracle-punishments. confessions, singlingOrthodox, Catholic, Protestant, miraculously However, couldbe or healed. they outbear different of the pilgrim doesnotmatter in this case.Believers, irrespectively of the fact they were that the miraculous power of relics affects everyone whocomes with faith. Hence, the confession context ofKyiv Cave monastery itsbecause practices remain It‘undisciplined’. was believed level of plots, it is possible to observe that the idea of ‘religious discipline’ does not work in the main Orthodox monastery in the“confessionalization” Commonwealth, was rather inclusive. paradigm. Remaining even The on thetext shows that the politics believer. the of identity in the change the faith entails of another to the conversion Kyiv Cave monastery,came backtoPomorze as ‘obedient Rusin’topraise thereOrthodox faith. This mean could thethat Orthodoxy itself but the thecase for the Orthodoxskepticism Church. The direct danger for the Church was(especially not the critique of from the Protestant side) about the miraculous universalism’ of Petro Mohyla, meaning the idea that Catholics and Protestants have have Protestants and ideaequal thatof PetroMohyla, universalism’meaning the Catholics shrines. holy the of power Only insignificant part of miracles (2 out of 62) ends with the conversion into Orthodox into conversion the with ends of62) out (2 miracles of part insignificant Only Summing up, the analysis of miracle plots partly supports and partly challenges the Such a peaceful attitude could explained be by ‘soteriological 25 Ecclesia Militans Ecclesia , was not CEU eTD Collection Soteriology in the light of Orthodox Union Projects, Emerged in the Polish-Lithuanian Commonwealth (the End of End (the 16 Commonwealth Polish-Lithuanian the in Emerged Projects, Union of Orthodox light the in Soteriology Powsta aftermath of the Reformation, if they wanted tokeeptheir flock. which the Church intellectuals, irrespectively of their denomination, have must facedin the of the text its by reader became much more important. Thesechanges reflected the new demands miracle entry the growth and efforts putintocreatingof narrative. thea credible Thus, perception identity. and language Ruthenian the faith”, “Ruthenian between connection a to points which emerged, language chances for salvation. for chances 70 Marek Melnyk, Marek th - First Half of 17 of Half - First á ych w Rzeczypospolitej (koniec XVI – po – XVI (koniec Rzeczypospolitej ych w From theFrom first till lastthe wecan gradual treatise, standardizationobserve the the of Spór o Zbawienie. Zagadnienia Sotereologiczne w Sotereologiczne Zagadnienia Zbawienie. o Spór th Century)].(Olsztyn: Wydawnictwo Uniwersztetu Warmi 70 In both cases of conversion, the question of learning the Ruthenian the learning of the question conversion, of cases both In á owa XVII wieku. [Discussions on Salvation. Questions of Questions Salvation. on [Discussions wieku. XVII owa 26 Ğ wiele Prawos wiele Ĕ sko-Mazurskiego, 2001), 184. á awnych Projektów Unijnych Projektów awnych CEU eTD Collection form observed because, even in even because, observed create the miracle accounts,and finally I will demonstrate how he treats medieval sources. will show how Kal’nofoyskyi uses the textual material thefrom chronicles Livesand of Saints to I then present; and past medieval the between continuity the through Church the of Orthodoxy Hence, tostress at least the historical continuity was one of the author’s main concerns. Ostroh (Orthodox Bible, 1581), but the Polish Catholic Bible translated by Jakub Wujek (1599). treatise was not Church Slavonic but Polish and the Bible which was used by the author was not on the level of common rhetoric, metaphors etc. The other problem was that thelanguage ofthe the present, if there were almost no connections between noble history. However, this program faced serious problems.Church. One Itof themwas washard to show thatto bridgethe Church, theas a community past andof believers, has its long and theirstill to distinctness. preserve Union, the tendency was both tosomeone soften from a particular the community. confessional However, in the conditionsexcluding or belonging for of argument the strongest the preparationas seen differenceswas identity confessional that tosuggests second between the Churcheslose’. to else nothing have once faith their and changes his faith for another one is like Proteus who changes his forms […] but those who lost CHAPTER 2:Relationto Tradition 71 «Panowie moi Rusaci y Panie Ruski, y wszelkiego stanu cz stanu y wszelkiego Ruski, y Panie moiRusaci «Panowie Ċ si Thus, in this chapter I will discuss historical arguments aimed atestablishing in argumentsThus, aimedthe this chapterIwill discuss historical Ċ For Petro Mohyla and his surroundings the link between religion nationand was already The solutionbest in this situation was to emphasize the non-confessional features ofthe ‘Oh, my Ruthenian noblemen and noble women, and people of all estates, a man who mieni á […] kto wiar kto Ċ raz traci, wi traci, raz Teraturgema, Ċ cey nie ma coby vtraci ma coby nie cey conversion into the Orthodox faith entailed the demand faith entailed Orthodox intothe conversion 71 27 This strong statement made by by Kal’nofoyskyi made statement strong This á owieka z wiary wiar w z wiary owieka á » in Teraturgema Ɍɟɪɚɬɨȣɪɝɧɦɚ and the medieval works Ċ iako Protheus z formy w z formy Protheus iako lubo cuda, 284. CEU eTD Collection Kyivan Rus and 17 «Nestor-litopysets»: Bilya Dzherel Odniyei Dzherel Bilya «Nestor-litopysets»: the 17 intellectuals in Church. renovated newly the for capital symbolic necessary Even if I would not considerthe Union in lay the self-sufficiency Ruthenian showing historical anddignity of the nation. it as an argument of Service the on History 1. 2. newconfessions. into conversions against arguments thepolemic of was one Martin Kromer stressedthe connection between the people ( employedrepresent to the Church’. recognizedby afavorablethe light, elitein political though efforts ita‘set of demanded distinguished from the Catholic.according to the policy of ‘soteriological universalism’. But the Orthodox Church still should be The question wascomplicated theological questions evenand, more, these difference should lightenednot how be to represent it. Moreover, it should be The Slavonic and East European Review 74 73 to learn Ruthenian. However, in this respect Kal’nofoyskyi did not diverge from intellectual 76 75 72 Catholic religion. Commonwealth and famous and eloquent Polish preacher, promulgated theidea of a bond between the environment of his Polish contemporaries and predecessors. Stanis Krytyka, 2002). [The Parallel World.The Studies from the History of Conceptions and Ideas in 16-17 of the Kyiv circle (1620-1640)] in. kyi pam'yatkakh u hrada» a HistoriographicalTradition], Liudmila V. Charipova, “Peter Mohyla and St Volodimer: Is There a Symbolic Link?” aSymbolic Is There Volodimer: St and Mohyla “Peter V.Charipova, Liudmila Ibid., 67. Oleksiy Oleksiy Szko Pozytywno-Kontrowersyina: Teologia Rechowicz, Marian It had already been noticed by scholars that Kyiv’s past was re-emphasized by Church by re-emphasized was past Kyiv’s that scholars by noticed been already had It The gentry of the Commonwealth were not expected to know the differences in differences the know to expected not were Commonwealth the of gentry The Tolochko Tolochko , «Nestor-litopysets»: Bilya Dzherel Odniyei Dzherel Bilya «Nestor-litopysets»: , , “On , th th vskoho kola (1620—1640-vi roky” [“Symbol of “God-protected City” in the monuments the in City” “God-protected of [“Symbol roky” (1620—1640-vi kola ሷvskoho century century Ukraine. Mohyla Petro the accepted conception theof Primary Nestor century. Kyi 'the Chronicler',” vska Starovyna ሷvska Paralel’nyi Svit. Doslidzhennya z istorii 76 The last tried to establish continuity establish Theto theof the lastbetween origins continuity tried , vol., 80, No. 3 (Jul., 2002): 439-458. 74 Konfessionsbuildung ሷ Istoriohrafichnoi Tolochko argues that one of the main arguments against 72 In the , No 4, (1996); Natalia Jakovenko, “Symvol «Bohokhranymoho “Symvol Jakovenko, Natalia (1996); , No4, Harvard Ukrainian Studies, Ukrainian Harvard 28 against History ofPoles (HistoriaPoliak History ሷ Tradytsii ሷ Istoriohrafichnoi á a Polska w XVI Wieku, 62. wXVI Wieku, a Polska Union, it was a direct way to gain the ” [Nestor the Chronicler: at the the Source at Chronicler: of [Nestor the ሷ” naród uyavlen taidey ሷ uyavlen vol. 29 (2007); Oleksiy (2007); 29 vol. ) and link Catholicism. This ሷ Tradytsii á aw Orzechowski, the most th century Ukraine], (Kyiv: 73 , 19. ሷ, Ǎ v Ukrai ni XVI-XVII ሷ ni XVI-XVII st. ó w,1582) Tolochko 75 , CEU eTD Collection RĞ first whoaccording to Kalnofoyskyi,baptized was apparentlymerely princes enumerated the attention.whodraws of Volodymyr, author’s deed main The the baptism of the Kyivanhimself Rus because discoveringhe “was the the medievaland historythe of Rus.Kyivan Volodymyr is the onlyRus”. person in a quite long list of of the Tithe Church in 1635. The discovery of relics, especially the head of St. Volodymyr, and Basil. Byzantinefamily, emperor Volodymyr ‘became friends” thewith emperors Constantine and Moreover, thegoes author on by stating that because of his marriage with Anna from the Volodymyr, Kal’nofoyskyi did not go into detail, describing previous attempts at baptism. ‘people of Volodymyr’. the written by nation Petro Mohylathe Rus Mohillian is called and collegium, of pupils’ the medieval historyChronicle, according to which, the Rus nationwas sprang from Japheth, and thekey figure of prince Volodymyr the Great. For instance, in a panegyric dedicated to 79 78 University Press, 1996), 77 concentrates hisspecial attention on this medieval prince. princes was consciously stressed Mohylian by circle,the Afanasij Kal’nofoyskyi definitely the Church’. metropolitan, in born an aristocratic family, associated andpresented himself as ‘the prince of could not beseen apart from his own image-building. As suggested by Charipova, the new great patron of the Orthodoxy because, to some extent, the Church politics of Petro Mohyla As St. Volodymyr, who baptized the Kyivan Rus, Kyiv metropolitan probably saw himself as a «który pierwszy Pa pierwszy «który 454. Link?”, a Symbolic Is There Volodimer: St and Mohyla “Peter V.Charipova, Liudmila Šev Ihor wi Ċ ci á », Kal’nofoyskyi opportunely mentions that Volodymyr’s relics were found among the ruins The publication of Hence,the attention the of metropolitan drawn was figure of the Volodymyrto theGreat. Ɍɟɪɚɬɨȣɪɝɧɦɚ þ enko, 78 Even if it is hard to say that the metaphorical ‘correspondence’ between the The Many Ĕ stwa Rokosola stwa 172. lubo cuda, 124. cuda, lubo 77 Worlds Teraturgema Ĕ skie, y siebie pierwszego w duchowney obmywszy Krzstu Krzstu obmywszy duchowney w pierwszego y siebie skie, of Peter of Mohyla in Ukraine betweenand East West (1638) continues the metropolitan politics of re- 29 79 Probably, to emphasize the role of (Cambridge: Harvard (Cambridge: Ğ wi Ċ tego kapieli, tego CEU eTD Collection 82 relics organized by St. Volodymyrand described in the Hypatian chronicle. opinion,Charipova’s In ages. the within transfercontinuity the providing of also thesebut Mohyla, and relics Volodymyr tobetween Sofia Cathedral is similar to the transfertheir solemn totheSofiatransfer Cathedral were deedsaimed atestablishing visiblethelink of St. Clement’s entries.not present in introduction, an the but willattentive reader find them in text ofmiraclethe The origins of the Kyivan Rus and some information on the founders of Kyiv emperors of the great Roman Empire. Roman great the of emperors equal origins. The authority of both kings was acknowledged by different symbolicallybut equal allusion is quite easy to understand: the history of the Kyivan Rus and the Polish kingdom are of emperor Otton III,given to Boleslaw the Brave in1000, during so called Gniezno meeting. This internalized. newly established tradition which would blossom quite soon, were not yet absorbed and chapter, but to the Polish historians, firstMarcin Chronicler was promoted by the MohylianBielski circle and which I will discuss further in this and Jan D Rus and founder of Kyiv. Interestingly, in this case he (Kyi,did Shchek Khoryv)and included are in notmiracle refer to Nestor, whose role as the 81 80 him from raiding territory. Byzantine him from “His Caesar Crown” («Korona swoia Caesarska») presented Constantine Emperor Kal’nofoyskyi, toAfanasij to VolodymyrAccording Monomakh. Volodymyr Monomakh in order to restrain Ruthenian nation was the emperor’s gift to the descendant of prince Volodymyr the Great – Ibid., 255. Ɍɟɪɚɬɨȣɪɝɧɦɚ 448. Link?”, a Symbolic Is There Volodimer: St and Mohyla “Peter V.Charipova, Liudmila There are other episodes aimed at elevating the status of the Ruthenia nation which are Another historical argument which was meant to demonstrate the dignity the demonstrateof the to was which dignity historical Another meant argument lubo cuda, 124. cuda, lubo 81 Kal’nofoyskyi compares thisgift with a gift of the 30 ʋ 45. 82 The author calls Kyi the first prince of á ugosz. This might mean that the 80 CEU eTD Collection the sympathies of the educated members of the elite. the of members educated the of sympathies the capital which was necessary for adialogue with competing Churches terms equal on and wining with the accordance a strict aimed to willat obtaining metropolitan, were the of a symbolic ‘nation’in the early-modern sensevalid wasproved within centuries.the These details, chosen the and Church the between bond The Empire. theByzantine of emperors by the recognized and that the origins of the KyivanKal’nofoyskyi eagerly suppliedhis miracle stories with the examples thefrom past.He showed Rus were both noble and Christian, blessed by Apostle Andrew centuries. capital the of Orthodox metropolitan was moved back from Vilniusafter abreak twoof the remindedwhich reader theof status ofKyiv, high after the especially promulgatedwas style of the treatise is rathercase of Kal’nofoyskyi, thispeaceful, remark wasintended not to show the superiority because the general but it echoed the previouswas used towritings support andthe at superioritythe same time of the Orthodox Church over the Catholic. I believe, in the 84 the History of Conceptions Ideasand in 16-17 Paralel’nyiSvit. Doslidzhennya z istorii 83 works against the Union of Brest. Roman Apostolic See.Andrew This blessed motif this wasplace. elevate its prestige.already Kal’nofoyskyi explains that many relics are keptin ThisKyiv because Saint remark observed is not accidental wasby meantNatalia to demonstrate – it has that Jakovenkoa claimthe Orthodox for Churchequality in is an theApostolic withpolemic Church, the and in this way to Krytyka, 2002). [ParallelWorld. The Studies from the History of Conceptions and Ideas in 16-17 of the Kyiv Circle (1620-1640)] in. kyi pam'yatkakh u hrada» «Bohokhranymoho “Symvol Jakovenko, Natalia in read 1620-1640 in intellectuals Church Kyiv of discourse A brilliant essay on how Kyiv became the powerful propagandistic symbol as a ‘city protected by God” in the in God” by protected a ‘city as symbol propagandistic powerful the became Kyiv how on essay brilliant A Natalia Jakovenko, “Symvol «Bohokhranymoho hrada» u pam'yatkakh kyi pam'yatkakh u hrada» «Bohokhranymoho “Symvol Jakovenko, Natalia Thus, although Thus, The mentioning of Saint Andrew, who is known as an apostle of Rus, in miracle 84 vskoho kola (1620—1640-vi roky” [“Symbol of “God-protected City” in the monuments the in City” “God-protected of [“Symbol roky” (1620—1640-vi kola ሷvskoho Teraturgema’s Paralel’nyi Svit. Doslidzhennya zistorii uyavlen ta idey ta ሷ uyavlen 83 In these writings, the idea of the journey of Saint Andrew th century Ukraine], century goal was not to give an account Ruthenianof history, 31 Ǎ vUkrai ni XVI-XVII st.ሷni XVI-XVII Kyiv: Krytyka, 2002. uyavlen ta idey ta ሷ uyavlen ሷvskoho kola (1620—1640-vi roky”,In [The Parallel World. Studies from [TheStudiesWorld. Parallel th century Ukraine century Ǎ vUkrai ni XVI-XVII ሷni XVI-XVII st. ], ( ʋ Kyiv: 47, CEU eTD Collection the availableit to limit not did Kal’nofoyskyi miracles, for search his in elaborative quite Being hand. it at had and just printed definitely Kal’nofoyskyi So Monastery. Cave Kyiv of house printing in the 1635 in published work of Kosov ( miracle entries, when he needed to consult the medieval chronicles. Probably, the author used the information in the oldersource. The same diligence he showed writing secondthe andthird 86 (1462), 85 2.2.Textual Relations of closely at the early-modern historical ‘workshop’. prototypes in the ancientthe material from the medieval sources. chroniclesAs far asfirst three miracles in and Lives ofto sustainSaints, the Orthodoxthey giveclaims forus dignitya unique and noblechance origins, to I willlook further analyze how he uses of the 15 Paterykon Kal’nofoyskyi used the texts of medieval whatunderstand his strategies in‘dealing’ withhistory were. So, I will use this opportunityprince-martyr toIgor see and thehow translationKal’nofoyskyicases from medievalof relics of Rus usedBorys history: theandKal’nofoyskyi Hlib thetextual todeath had the a lot ofChurch ofpossibilities Theodosiusmaterial in Vyshhorod.to show his fromknowledge. much easieridentifyin to source formedievalthe miracles.Being a ‘historian’erudite, and Pechersk, orderHowever, he chooses tothe only deaththree of the firstwere taken (because it might be church books, author’s own imagination or other sources), it is For instance, it was used by Kosov in 1635 when he translated Dmutro Abramovych,introduction to Having discussed historical arguments which were employed by Kal’nofoyskyi in order If in the case of the early-modern miracles, it is hard to detect from which sources they For the first miracle entry dedicated to the death of Theodosius of Pechersk, which, I presume, was available to Kal’nofoyskyi. was availableto which,I presume, th century. . The final version of 85 Comparing texts,I used the last so-calledsecond Kassian edition of Teraturgema Pateryk Kyyevo-Pecherskyy (The Lives of Saints) was composed in the second half Pateryk to the Medieval Texts Medieval to the 32 Ǎ Pateryk Paterykon), and its early-modern translation into Polish into Polish - translation its and early-modern Pateryk [ Kyiv-Cave Pateryk Kyiv-Cave 86 into Polish. into Concerning but tried to find some additional some findto tried but Teraturgema ],(Kyiv: Chas, 1991). Paterykon, it was just it was have their Pateryk CEU eTD Collection bozhiyu, pooblachysya nebo y snyde dzhd, tozhd tiy tako razydoshasya. Y abie paky dozhd prestashe y solntse vsia, y solntse prestashe dozhd paky Y abie razydoshasya. tako tiy tozhd dzhd, y snyde nebo pooblachysya bozhiyu, blazhenyy prys Pateryk time it was revised by Petro Mohyla. Khlebnikov copy Hypatianof the chronicle, which was available him to exactly because at this vol. 2. Hypation Chronicle (Moscow: Yazyki russkoi 88 alteredthe text whichand texthe actually we used can observe from the table below. However, Kal’nofoyskyicreate thistextual a separate uses miracleto material How story. he medieval andearly-modern command. Happily,heavy a rain startedand forced the guests toleave the monastery. Inthe monastery; thus brothers couldnot bury thesaint because they did not want to trespass his knew placethe hisof relics. Buton theof his day death people Kyivfrom came the to describes the funeral of the saint.Theodosius Pechersk, from theKyivof founder Cave monastery. first miracle The story Theodosius made a will to be buried secretly so that nobody 87 him there and closed it. left cave, abovementioned they brought him to the shined, sun the and raining And when it stopped the place. they hadleft cloudy and rainwill,of God’sit became started, so gates.And because then, and were staying near the came of Boyars lot And a him hisaccording will.to bury could forthey go out would people until waiting were nearsitting him and They saint. of command the to according inside, anyone not let did brothers gates, the closed Having y tako toho nesshe v prezhe rechennuyu pecheru, polozhysha y zapechatl polozhysha pecheru, rechennuyu v prezhe tohonesshe y tako Table 2.1 The Comparison of Accounts on the Translation of Relics of St.Theodosius in Pateryk, Bratiy zhe vrata zatvoryvshym y nykoho zhe pustyashchym, po povel zhe pustyashchym, y nykoho zatvoryvshym vrata zhe Bratiy Borys Kloss.introduction to Ĉ dyashche nad nymy, ozhydayushche, dondezhe razyy The first miracle entry consists of afterthree miraclestories that happened the death of (1462) Ǎ zapov Ĉ da. Byashe zhe y bolyare mnozy pryshly, y tiy pred vraty stoyashche. Y se po po Yse smotreniyu stoyashche. vraty y pred tiy mnozy pryshly, ybolyare zhe Byashe da. 88 Polnoe Sobranie Russkikh Letopisyei Paterykon (1635) Revelation, because of God’s Kyiv, from People where he ordered to bury to heordered where place to him the carried with a great honor the place.And brothers leave to had and people poured rain easier- the the place.What God did left people that wanted him carry they because did not brothers But according to his last will. were closed that time which gates, monastery the near carried be would untilwaited saint] [the and gates of the front versions of the Lives of Saints, these events are not called a miracle. Patericon, and Teraturgema Patericon, and 87 gathered in gathered Ǎ kultury, 1998), L,M. 33 dutsya lyudie, y tako tohda pohrebut eho, yakozhe eho, pohrebut tohda y tako lyudie, Ǎdutsya Teraturgema (1638) saint Patriarch to the cave, which today till is circles; Saints and Brothers carried the body of its lightened immediately sun the home, moved people When home. went people and poured it hour the sky became covered with black clouds, people came back to their houses, and in one for relics the near waiting asorrow with Church the were in they when buried) be should body saint his where place the know should nobody that told saint (the time That Patriarch. saint our brothers remembered the second command of Then they stopped the funeral because devout didnotbecause about monks announce this to him followertrue and isgratifying saint them, wishing to show that the death of his ( Theodosius, threshold, who came to the funeral of St. on Church the people Orthodox of the gathering t from seen haven And Ǎ [ Complete Collection of Russian Chronicles Ĉ sha. In sha. therefore, God himself revealed himself God therefore, Kiêvo-Pecherskii Ĉ niyu blazhenaho, y b blazhenaho, niyu he Church doors a big Ǎ Pateryk ,74. Ĉ shya ], ). CEU eTD Collection pogrzbli ie, 186. ie, pogrzbli RĞ zaczerniwszy si zaczerniwszy Ī by pokoy,pomniac a na wtore przykazanie Ğ pogrzeb s. Teodozego s. pogrzeb 90 mu si absent in the namely, inclusion the theof direct speech of Prince Swiatos of Saints and Saints of wrota Monasterskie, ktore na ten czas zawarte by zawarte czas na ten ktore Monasterskie, wrota paraphrased them, or relied only on from vocabulary the of absence and wordings Different source. older the from information getting by while in is it mentioned in present not is back came people the when sun the of appearance the about passage medieval God seesGod this asdeath devout. but explained in brackets, meaning that the crowd gathered not by chance but it was a sign that explainedin terms of“God’srevelation”, andin monastery is not interpretedas God’s deed. In the early-modern 89 longer presented and with more details. Inthemedieval Firstly, the miraculous line is stressed in the narrative of wi alosnie oczekiwaiac, a oczekiwaiac, alosnie Alic obacza przez drzwi Cerkiewne lud Cerkiewne drzwi przez obacza Alic Lud Ċ wie Ğ á roze Ğ Ċ ieli, aBra ieli, tego y wiernego iego; poniewa iego; wiernego y tego wi üLá Ī Paterykon ie z Ċ Ğ o; Swi o; Secondly, Kal’nofiyskyi used notthe new published version of From the comparison of the texts in table 2.1, it is possible to make two conclusions. ty, aby nikt niewiedzia nikt aby ty, li ludzie; li manuscript - Boskiego iakiego Boskiego ü Ċü ia z vczia z Ċ Paterykon, i za , deszcz spory wyla spory deszcz , Teraturgema a co Pan Bog sam sprawi suggest that Kal’nofoyskyi did not copy suggest thateithernot copy these passages, Kal’nofoyskyi did skillfully but Ğ Oycowie y Bra Oycowie ü Ī iwo (snadz o tym sam Pan obwie Pan o im sam tym (snadz by si by Ğü Pateryk Ċ ia wielka nie wielka ia it could only be taken from the Pateryk Ğ lud pospolity do swych rozyszed doswych pospolity lud obiawienia himself. á oCia is evident.more alsoThis could be proved by anotherexample, ü Ī ia niesli Cia niesli ia . This can be demonstrated, for instance, by the fact that the for instance, factthat by demonstrated,the be can . This Zakonnicy o tym nie oznaymowali nie o tym Zakonnicy á and o, y o, lud Ğ á 89 Ī a iego a iego wi Ğ i prawowiernych wielkie zebranie wprzy zebranie wielkie prawowiernych i li go do oney Pieczary, w ktorey w ktorey roskaza Pieczary, oney go do li Ċ Pateryk z Kiowa zebrali si zebrali z Kiowa tego Patriarchy naszego nabo Teraturgema áá Ī Ğ i rosp i á atwie á wietego pochowaniu) zawarci w Cerkwi przy Reliquiach byli, przy Reliquiach w Cerkwi zawarci pochowaniu) wietego y, wedlug roskazania roskazania y, wedlug o S. do Pieczary, ktora y po ypo d ktora Pieczary, do o S. because because the correspondence betweenLives the old / gdy desz wielki wyla wielki desz / gdy Ċ 34 dzi Teraturgema á ĞüLá o. Ci odeszli, a s odeszli, o.Ci . Thus, Kal’nofoyskyi tries to extend the text called after Theodosius, and buried him there. him buried and Theodosius, after called Ċ á , chcac to to okaza , chcac przed wrota, czekaiac poki b czekaiac wrota, przed domow, y sta domow, Pateryk, Pateryk. Teraturgema, Ğ wi á Ī God’s revelation is not only stated only not is revelation God’s aw to ni brani Ċ ) zgromadzi ) tego: ale Bra ale tego: the gathering of people near the near people of gathering the á o si á áRĔ ĪLĞ na ten czas, i czas, na ten To support this, I will again Iwill this, support To ü ü Ċ ia. Tegoia. wieku yczasu (roskaza ce tud ce , i d Teraturgema. áĞ Paterykon Ğ po god ionku Cerkiewnym ktore si ktore Cerkiewnym ionku Ī Ī iebie pochowa iebie ie iest mu wdzi iest Ĕ s. Theodozego zowiesi Theodozego s. á whose length is much length whose Ī o, dali przeto pogrzebowi przeto dali o, ü ie ia nie nie ia nie Ī Paterykon Ī inie, inie, kr ĊGĪ Ī , this is already si ą Ī gi swoie slicznie gi swoie ie ie nie e niebo ob e niebo Ċ ü rozey Because Ğ , 33. , li, li, Ċ czna czna Paterykon, Ğ Ī , butthe iony przed iony yczac, aby yczac, Ğü lud Ğ á okami mier it is it Ċ Ċ na Ī 90 , y , ie ü á CEU eTD Collection Bo przynios iednego z swoich Bolarow do Pieczary, ktory to ktory Pieczary, do Bolarow zswoich iednego o 2ü Monastyra, a Monastyra, Monastyra starego teraz, na ten czas Pieczarskiego obaczy Pieczarskiego czas ten na teraz, starego Monastyra 93 wid Ī 92 mnoho,74. ponem y plakasya y tako, se byst eho, prestavlenye ystye Feodosie prestavysya». B prestavysya». Feodosie toho razum toho zemlya do nebesy sushch nad manastyrem t manastyrem nad sushch nebesy do zemlya Pateryk (1462) over him. over indeed so. And he cried a lot deathwhether his tosee messenger wasserious illness. truehim visited day I the Because before andandaway”. passed Theodosius itsaw wasI think, as that saint thatwerewith ‘thismeans, him: heand had Lord the into departed had saint a the that he understood Hence, this. saw the prince, except monastery.And nobody, the earth to sky above the the post offire that rose from the monastery of our saint, saw of fire to prince Swiatos compare the accounts given by three sources on the sign which appeared in the form of a pillar 91 Swiatos prince Orthodox most The from old from direct speech of prince Swiatos Table 2.2. The Comparison of the Accounts on the Sign which Appeared toPrince Swiatos iemie a iemie Tey Swiatos Blahov Ğ Ī mier iec Theodozy od nas odchod od nas Theodozy iec Ī ego odesz ego ia he told to to people who he told Ī á byd ü e á i concludowa i Ī á Thus, the comparison of the texts in the table 2.2 shows that Kal’nofoyskyi took the wie aw, when he was near was he when aw, do nieba, y domy nieba, do Ĉ Ğ á mierci godziny wyiechawszy sobie wielce pobo wielce sobie wyiechawszy godziny mierci aw by aw 91 Pateryk. Ĉ rnyi zhe knyaz Svyatoslav b Svyatoslav knyaz zhe rnyi Ī barzo chorego, 33. chorego, barzo Ī ty emu prestavlenie blazhenaho, y hlahola k sushchym s nym: «se, yako zhe mnyu, dnes blazhenyy dnes mnyu, yako zhe «se, s nym: ksushchym y hlahola blazhenaho, emu prestavlenie ty ü Ğü do Niebios prze Niebios do ia., 186. ia., o á And he sent a na ten czas nie daleko Monastera, a skoro skoro a Monastera, daleko nie czas naten Ğ mier á : wszak : ü Ĉ i swi bo prezhde toho dne byl u neho y vyd y neho byl u dne toho prezhde bo Ğ á li aw after the death of Theodosius from Pechersk. Ī á ü Ċ si e tym tym si e Ī iagna tego: o tey vs o tey tego: i, poniewa i, Ċ , Pateryk, Paterykon, and Teraturgema Ī e á Paterykon (1635) very ill. the saint and he saw because recently visiting him world; this to goodbye saint Theodosius said that conclusion to came he and to sky earth the from fire of post the saw Theodosiushad died, he saint after and soon monastery,was nearthe Thatti : Y rzecze do swoich s swoich do : Yrzecze á Ğ Ċ aw andareport the of messenger the about death of the saint wi ieszcze nie kontentuiac, a chcac wied a chcac kontentuiac, nie ieszcze Ĉ Ċ nedaleche ot manastyrya blazhenaho stoya, y se vyd y se stoya, blazhenaho manastyrya ot nedaleche Ī ty Theodozyus po Theodozyus ty Ĉ by m. Seho zhe yn nykto zhe vyd zhe yn nykto Seho m.zhe 92 á me Swiatos yszawszy Xia yszawszy á dniem przedtym v niego, a widzac wielce wielce a widzac v niego, przedtym dniem Ī obaczywszy co co obaczywszy 35 á ĪĊ Ī Ī ug: Jako mniemam y s mniemam Jako ug: á aw ne Xi egna á Swiatos Ğ sam ieden, s ieden, sam wi Ĉ Ċ á si v bol Ğ ty Theodozyus vmar Theodozyus ty Teraturgema (1638) servant of God death of his spiritual Father andthe Swiatos when prince And death ofsaint. said, came withback news the about observed the same what Prince saintly Boyarshis tothehaving who, Cave, forsure, it know to wanting and convinced yet not being But, death. his serious illness’ the visited him day beforeI andsawhis I leaves us because Father Theodosius this and post teaches me,today Saint he told to his servants: ‘As I suppose sky. the to stretched and monastery one saw there and monastery) it wasa Cave posttime that but now, isold (which monastery, the from away of notfar and, being fire,Prince Swiatos most devout the death, the of In time the which began in the ąĪĊ wi Ċ z tym ztym Ċ Swiatos á tobliwy Xi tobliwy aw, p aw, Ĉ zn eho tyazhku z tyazhku eho zn Ĉ á , no tochiyu knyaz edyn,y yako zhe ot zhe yako edyn,y knyaz tochiyu no , Ī aw hecriedoveraw heard this, the á Ğ ie á akal Oyca swego w duchu, y s duchu, w swego Oyca akal ub ognisty, ktory si ktory ognisty, ub wiatem; bo nie dawno nawiedzai dawno nie bo wiatem; ü á aw na pole, y b pole, aw na doskonale coby si coby doskonale ąĪĊ á up mi up á . Thus, he concluded about aw went out to the field 93 powiedzia á , wid Ċ üLĊĪ Ĉ ten vczy, dzisia Swiety dzisia vczy, ten lo. Y poslav uv Y poslav lo. ka iego chorob ka iego Ī ia á á , zwro s Ĉ ĊGą he sent one of Ċ á stlp ohnen ot ohnen stlp Ċ dzia up ognisty od ognisty up w c nie daleko c nie ü Ī á iwszy si iwszy iawszy z iawszy o, posy á aw in ĈGĈ Ċ And , tak , á ugi ą ty á c, Ċ a Ǎ CEU eTD Collection woniami przewd wszystkie swiece niebeska r niebeska swiece wszystkie 96 http://krotov.info/acts/12/pvl/ipat15.htm zazhhoshas 95 Harper Torchbooks,the Cloister Library.Harper. Brother, 1960), 94-132. 94 church. that him in above candles the lightening him, over sign great the God showed night That Michael. of saint church the in lay and him took And [they] Hypatian Chronicle table 2.3: ‘standard’ of miraclethe to tradition theof early-modern description, which we can observe from miracle entries. However,one alterationsof the might reflect the adaptation of this medieval related to his death. It gives an impressionchronicle.He omits direct speeches of the prince,appeals detailsto God, which not directly are that he tries to remain in the lengthOrthodoxy. Rus’ medieval and size of next tradition ‘sufferersof thenon-resistance’ of and wasdeveloped became very popular in the as a martyr (‘ andits first martyrs.Thus, I will look more closely at them. a visible example of continuity and give an idea of the ‘noble’ origins of the Orthodox Church politics. Secondly, all involve they members of the princely families in and, this way, theycreate goes beyond thelocalinterests and, ofthe thus,ismonastery ofa apart wider metropolitan supposition that the aim of the stories.treatise, despite itsFirstly, stress on the miraculous they powerdo of notthe relics, have any relation to the monastery, which might lead us to the Y zaniesli ie do Cerkwie S. Micha S. doCerkwie ie Yzaniesli “y vzemshe y polozhysha v tsr Fedotov George P., George Fedotov The next twomedieval miracle entries look very atypical in comparison miracleto other The second miracle entry tells theabout death of the first prince martyrIgor. He is known ҭ sv Table 2.3 The Comparison of the Accounts Onthe Miracle with Prince the Igor inthe 95 ˴ ĪLĊ ch strastoterpec’ ˴ cznemi Cerkiew si vsy nymnad The Russian Religious Mind. Kievan Christianity: the 10 Ċ ka zapalone cala noc one oswiecai one noc cala zapalone ka 94 ) because he was killed by his Boyars without any resistance. The Ka’nofoyskyi quite selectively translates the account given in the in given account the translates selectively quite Ka’nofoyskyi Hypatian Chronicle and Teraturgema e á kvy st a Archanyo Ċ ҭ v tsr napo . e aromas filled thechurch with of the singing the heavenmusicians and Hand was lightening all candles through the nightall long and Heaven the where miracle, great a with him blessed God there of church tothe him took [they] And Teraturgema á ho Mykhayla na tou noch B ni e á kvy toy”, Hypatian Chronicle,last modified May 6,2012, a, 188. á a: tam le tam a: . 96 36 Īą ce wielkim Cudem Pan byd Pan Cudem wielkim ce ą c, y c, Ğ piewaniem gornych Muzikantow, tudzie Muzikantow, gornych piewaniem e proævy nym nad proævy th to the 13 saint Archangel Michael: Archangel saint ĪĞ wi th Century Ċ tym o tym znamenye velyko . velyko ҭ znamenye Ğ . (New York:(New . wiadczy á , gdy , Ī y CEU eTD Collection Wydawnictwo DIG, 2008, 453–455.Warsaw: Ages]. Middle the in Lands Polish on the Culture Religious the in Relics The Life. after Life [The Saint’s the tothereader andtext current andsocial situation.political chronicle accounts were longer necessary. than small Some alterations were aimed atadjusting determines how much information‘notification’ he should have aboutlooked the for miracle and give paragraph on the thanmarked as‘miracle’to in a treatiseand(cud) marginalia the what as givenhe should in thecut medievaloff if the sources.wish tohavea complete more and standard miracleaccount which isorganizedin a separate Thus, the ‘form’ of the entry princes. 97 relics should be buried,while in together advised with episcopes princes howto solve their discussion onthe place where the Hlib.Secondly, emphasizes he the rolethe of metropolitan. In the chronicle the metropolitan Hlib to Kyiv past, calling them ‘Kyivan’emphasis princess, while in thein originalthe theymiracle areinsignificant additions tothe text ofthe original are theyjust because important there-focus Borys andaccounts. Kal’nofoyskyi stresses work closerthe to the common standards in the Polish hagiography. belonging of martyrs Borys and sign. as signs of God’s Grace. However, comparing to the aromas, light was seen as a more important widespread than the appearance oflight. The pleasant aromaslet out by theholy relics wereseen hagiography. In the European hagiography, the motif of the miraculous aromas was much more Maria Starnawska. Maria 97 The inclusion of these signs in the translation means that the author wanted to bring the bring to wanted author the that means translation the in signs these of inclusion The Summingthe alterations,up, done by Kal’nofoyskyi, were,in my opinion, dictated by the Other adaptations reflect the current status of Kyiv and the metropolitan. So, seemingly In this passage, can see the we adjustment texttothestandards the of of the Polish ĝ wi Ċ tych tych Ī ycie po ycie Teraturgema Ī yciu. Relikwie w kulturze religijnej na ziemiach polskich w polskich ziemiach na religijnej w kulturze Relikwie yciu. 37 the himself metropolitan histhe gave to advice Ğ redniowieczu . CEU eTD Collection that ancient themost historical tradition Rus’wasof born there. from1638 were able to show his relics – everythingof its monks – Nestorwas donethe Chronicler. to prove, They according even found his toPrimaryburial Chronicle,Tolochko, themost important source of the medieval history Rus,wasof place, written by one wrote his vita and since number of actions, undertaken by the monastery, consisted in promoting the idea that the chronicle. Hypatian the of marginalia the on handwriting his of fact the by supported is them with ‘treasure of Ruthenian history, the nest of saint fathers, where God saved ancient annals”. ancient saved God where fathers, saint of nest the history, Ruthenian of ‘treasure Sylvestr Kosov, a colleague of Kal’nofoyskyi andauthor of monastery became the center ofpromoting and ‘re-discovering’ medieval Ukrainian history. known in Kyiv. in known Constantine. handwriting can beobserved on the marginalianear the entries on the metropolitan itself.The edition metropolitan’s the Khlebnikov he repaired in 1637, later,years and two left a testament, which is interesting because of the included list of books that belonged either to 102 russkoi YAzyki (Moscow: Chronicle Hypation 2. vol. “On ‘Nestor theChronicler’. certain extent reading camefrom very a insightful Kyivhistorianarticle of Oleksiy Tolochko – 2.3.The History Workshop of Afanasij Kal’nofoyskyi 99 98 103 101 100 Oleksiy Oleksiy Kloss B.M., introduction to Oleksiy Kloss B. M., introduction to 19-28. Ibid., The metropolitan himself didnot neglect reading the ancient chronicles. His acquaintance Kal’nofoyskyi, being a monk at this monastery, was not reluctant to write ‘history’. He The impetus to look at the ‘diligence’ with which Kal’nofoyskyi treats his sources to a Tolochko Tolochko Tolochko 101 102 In 1635 he ordered to copy of the Khlebnikov’s edition of the Hypatian chronicle It is worth mentioning that before the early 1620s, these chronicles were not 103 , «Nestor-litopysets»: Bilya Dzherel Odniyei Dzherel Bilya «Nestor-litopysets»: , , “On , «Nestor-litopysets»: Bilya Dzherel Odniyei Nestor Polnoe Sobranie Russkikh Letopisyei Polnoe Sobranie Russkikh Letopisyei 'the Chronicler',” 98 Following his argumentation, since the mid-1630s Kyiv Cave Harvard Ukrainian Studies, Ǎ kultury,1998), L,M. 38 ሷ Istoriohrafichnoi ሷ Istoriohrafichnoi Ǎ , Ǎ M. [ Complete Collection of Russian Chronicles Paterykon 100 vol. 29 (2007). 29 vol. ሷ Tradytsii ሷ Tradytsii , calls the monastery a , 19. ሷ, ሷ, 18. 99 The ], CEU eTD Collection In the chronicle, there are two entries, dedicated to the translation of the relics. The first was in medieval times. importantsources figures could be illustratedin Orthodox by the example false references. history of the third from ‘Nestor’. – Borysmiracle entry.anditwas taken the that on marginalia marked Kopustenskyi, Zaharij written his contemporary by ItHlib. describes BothChronicle andstarted to associated be with two any chronicle. Kal’nofoyskyihimself, citing the work very were canonizedbut in the power of abstraction this the not but the is of chronicler. significance not However, in attribution falseits character already because Nestor ceased that inthe being Primary Chronicleassociated was falsely even attributed with tothe the monkPrimary Nestor, who was a hagiographer, own chronicler. cherishing promoting intellectuals startedtheir Catholicandcompetition with Church,Kyiv the 106 testament remained uninjured. actually a textbook for history. The true title is unknown because only the ‘Latin’ part of the Systematic Guide to the Boys so sciantthat gentis suaeThey acta Would Know the Deeds epitome]of their of Nation] Cicero, Vergil,Horace, Tacitus, Seneca, Plutarch and others, there was a work entitled [an classics, from collegium.works Apart the of thelibrary of thehim,partly, Mohylian to or, 105 104 George Fedotov P., Fedotov George Oleksiy Volodymyr The reluctant attitude of Kal’nofoyskyiaccurately to presenting accountsthe taken from Tolochko’s article,which to I inreferred beginningthe of this sub-chapter, demonstrates Tolochko Aleksandrovy Chronologiae Sancti Patri nostri Nestoris recompositionepro pueris danda, ut 105 106 Although Kal’nofoyskyi pretends to be a credible-looking, in truth he gives , «Nestor-litopysets»: Bilya Dzherel Odniyei For composing For this miracle entry Kal’nofoyskyiHypatian usedthe chronicle. The Russian Religious Mind. KievanChristianity: the 10 þ [(an epitome) of the Chronology of our Holy Father Nestor to give a , “ The Will and Testament of Afanasij Kal`nofojskij”, 415–428. 104 However, it is evidence that in the conditions of the 39 ሷ Istoriohrafichnoi th to the 13 ሷ Tradytsii th Century ሷ: 21-22. , 94-132. . This was CEU eTD Collection ‘translation’ was at hand. The analysis of firstthe medieval miracle entries reveal a pragmatic introduced; otherwise, Kal’nofoyskyi would not need to consult they which old thechanges of aware were his surroundings and the metropolitan that believe his contemporaries. which probably made sense at thestory. time In orderwhen to be morethe comprehensible, chronicle he omitswas all composedthetranslationsreveals attitude and towardsthe his past asa material to‘unnecessary’ create a‘credible’-looking but names told of the Boyars,nothing for Kal’nofoyskyi tobe adequately understood by his contemporaries than precisebe in his he neglect could theexactness. Thisdemonstrates also thatitis importantmore for more about form than accuracy. attitude towards presenting the pasteven in its “miraculous form” shows that the author cared different events in one text, saying that ‘this also happened during the translation’. the during happened also ‘this that saying text, in one events different account and suppliesit with the miracle fromthe earlier chronicle Hence,account. hemixed two keep them – contains nothing miraculous. Thus, Kal’nofoyskyi takes the longer chronicle a new church, a big gathering of people andof his story.theHowever, discussion the second account had a seriousof shortcoming.princes The translationas to of relicswhere to relics was opened. The was second entry is muchlonger and itwastaken Kal’nofoyskyiby asabasis better to the ‘miraculous’ element, meaning the appearance ofaromawhen coffinthe with the saint’s it contains but length in short isquite Chronicle the in entry first the Chronologically account. was in initiated1115, by their offsprings Volodymyr Monomakh, David andOleg. 1072, done by the initiative of the princes Izyaslav, Svyatoslav and Vsevolod, and the second 107 „Trafi Hence, it was the process of re-discovering Tradition and at the same time creating it. I The description should have a miraculous element as far as it is called ‘miracle’. Thus, Kal’nofoyskyi combined two different chronicle entries and created from themdifferentKal’nofoyskyifrom two entries one combined andcreated chronicle á o si Ċ przy tym przy Ī e przenoszeniu”, Ɍɟɪɚɬɨȣɪɝɧɦɚ 40 lubo cuda, 190. Pateryk, if justthe printed 107 Such an CEU eTD Collection ‘symbolic capital’. ‘symbolic adaptation of the medieval Lives of Saints. However, it was enough to gain a necessary the fact that the treatise the fact the that came from the princely families. dated in 1523 and that the Church much firstearlier than Uniatethe Church,whose first miracle inthe treatise on miracles is martyrs of the OrthodoxKyiv Orthodox Church. And at the same time he showed that GodChurch, ‘blessed’ the Orthodox unlike CatholicsBoris Theodosius, and Hlibtradition inline their goes previous in with the the of veneration and Uniate, character of the event should stressed be even if it wasnotin so the older sources. Kal’nofoyskyi were partly dictated by genrethe in hewhich when wrote the miraculous Ruthenianattitude to nationhistory which was more a rhetorical and means to support the the ideas of the Orthodoxdignity of the Church. At the same time the alterations made by The small number medieval in presented The miracles number of small Kal’nofoyslyi successfully made use of the previoustradition because the choice ofSt. was planned as a continuation of 41 Paterykon Teraturgema (1635), could be explainedby the early modern CEU eTD Collection transformation theof Orthodox Church itself was not imposed by authorities, quite the opposite - preparations were establish made to withthe adialogue competing Churches, while the 110 Institute of Ukrainian Studies Press,1996), 164-186, quotation p.170. Charipova, percent 90 the of books werein Latin publishedandin the West. doubted. The College,founded by Mohyla, hada library of 2,500 volumes and, as stated by arts acted in close coordination. moral theology, intellectual authorities and religious concepts used by the author. analyze exhortations in the paraeneses to miracles which I consider examples of the Catholic the enemy´s weapons.” CHAPTER 3:TheNewOrthodoxy in the long run gave impetus tothe Kyiv Orthodox Church to re-estimate and re-affirm its policy. generation of theologians who would confidentlyprinting houses, founding collegiums, re-working a curriculum, incarry general forming newa the banner of the renewed to the transformation of the schooling system oftheChurch, meaning new Catholic establishing Church. This 109 108 I allywould here with the metaphor of Purchased by. Peter Mohyla in 1632 and 1633,” 111 Charipova, Ihor Shev Ihor Liudmila V. Charipova, “Latin Books and the Orthodox Church Church Orthodox Ruthenia: in. the Catalogues and Two Books “Latin Charipova, V. Liudmila Charipova, “Peter Mohyla and St Volodimer: Is There a Symbolic Link?”, 452. Link?”, aSymbolic There Is Volodimer: St and Mohyla “Peter Charipova, For the metropolitan, but also for some part of his contemporaries,piety and the liberal Hence, in this chapter I will discuss what was adopted from the ‘Latin education”. I will The changes started when Jesuits arrived in Poland in 1565. They gave a powerful drive powerful a gave They in 1565. in Poland arrived Jesuits when started changes The þ enko, The Many Worlds of Peter Mohyla. In Mohyla. Peter of Worlds Many The enko, Peter Mohyla and St Volodimer: Is There a Symbolic Link?” aSymbolic Is There Volodimer: St and Mohyla Peter 109 properly enlightened in piety, virtuous habits, and the liberal liberal arts. and the virtuous habits, inpiety, enlightened properly 110 The Latin scholarship of the metropolitan milieu could notbe could the of milieu scholarship metropolitan The Latin ‘I have resolved tofound schools, so that the youth may be Ihor Šev Oxford Journals, Humanities Library Humanities Journals, Oxford 42 þ enko that the Ukraine between East and West “the enemy was tobefought with 452. 4(2) (2003), 129. (Edmonton, Canadian Petro Mohyla 111 All these of Books 108 ’ CEU eTD Collection 116 York and London: Norton, 2001, 157. 115 needed a guideline and the Church gave it –it was moral theology. 114 a godly example to follow and to tryingsave tosave one’s own soul. Yet it isa much bigger thing live to among the the pious, giving them others thereby’. Christians. ‘itgood no small is Kyiv wrote, Thus, thing toliveMetropilitan inamonastery, close themselves in monastery,the thequite oppositethey live – should in remainthe world but religious behavior different from the contemplative ascetic ideals. The new believersnot should happy we must use this world, not enjoy it”. we arelike travellers away from ourLord: if wewish toreturn theto homelandwhere wecan be living knowing firstas away of in present God, his being no onthe references marginalia, these strictly words resemble Augustine of metaphor Mohyla collegium) was not welcomed by was notwelcomedMohyla by Uniate collegium) the Catholic and nobility. it was not greeted by them. Even the foundation of the Orthodox collegium of Jesuit type (the 3.1.Miracle Paraenesis as a Form Moralof Theology they cost much,too while Latin books on these subjects are readily available’. Slavonic books on theology, and none at all on politics. Greek acceptingexcept exist theLatin Themetropolitan onceerudition. afew that‘therewrote books are difficult to obtain, and the opponents. Thus, Petro Mohyla and his followers basically did not have any other chance 113 112 Charipova, Peter Mohyla’s translation, 246. translation, Mohyla’s Peter Charipova, New andCriticism. ofTheory Anthology Norton B. The Vincent InLeitch, Teaching. Christian On Augustine. “Swiat ten puszcza iest, pzez ktora nam trzeba i trzeba nam ktora pzez iest, puszcza ten “Swiat Ihor Shev Ihor Charipova, “Peter Mohyla's Translation of the Imitationof Christ”, In the context of the post-Tridentine society, these words presupposed a new type of „The world is a forest through which we should come to the Fatherland”. However, to implement the acquired knowledge was the only way to be understood by þ enko, The Many Worlds of Peter Mohyla, 164-186 Mohyla, of Peter Worlds Many The enko, Ğü do oyczyzny”, dooyczyzny”, 115 43 On Christian Teaching Ɍɟɪɚɬɨȣɪɝɧɦɚ Historical Journal. 116 In these circumstances,believers lubo cuda lubo 46 (2003), 261. (2003), 46 112 , “so in“so life mortal , the , 113 212. 114 Despite there Despite CEU eTD Collection Works.] in kintsya XVI – pershoï polovyny XVII st.. [‘ st.. XVII polovyny pershoï – XVI kintsya 118 2010. work. his of evaluation scholar 117 places.” is morenecessary educate manyto theologians will who be ableto preach and exhort in lots of thoughts on the urgentissues. Loyola stated, “instead of deepening in philosophical theology,it authoritative council anddecisions from theHoly tradition, Scriptures, for synopses creating out demanded urgent attention.the strategy of the Accepting Protestant consuming and out of the contemporary debates, while there were many more questions which IgnatiusLoyola thattoo much wrote students concentrated philosophy on which time-was of Advice Which Might Be Useful for the TrueMonita quaedam quibus Religionadiuvari potest vera religio maxime in Germania et Galia Mostly in Germany and Gaul] But firstly we should discuss what moral theology is. of the moral theology be already could observed in Nomokanon moral theology was already present in the works of Petro Mohyla, namely in the foreword to the forthe preparation theto sacrament confession. of However, the terminological apparatus of could combine theoretical both practical and aspects. Margaryta it Korzo, was the first tocreatea attempt fundamental work onChristian ethics which 1669. in Monastery Cave Kyiv of house printing in the published and Gizel Innokentyi by written 120 119 Dovga,Lesia. Kyiv,Lviv: Svichado, 2010: 191-258. Moral Theology in the end of 16 - First Half of 17 Nauczanie i Pi i Nauczanie Korzo, Margaryta. «Myr s Bohom choloviku» Inokentiya Gizelya v konteksti katolytskoï moralnoï teolohiï moralnoï katolytskoï v konteksti Gizelya Inokentiya choloviku» Bohom s «Myr Margaryta. Korzo, the to is dedicated Gizel ofInnokentyi works of selected the edition critical three-volume of volume first The Bronis 193. choloviku», s Bohom «Myr Margaryta. Korzo, 117 The change toimpetus the approach teachingtowards theology thecame from Jesuits. In Acknowledged by scholars, the first Orthodox fundamental work on moral theology was 120 Itwasthe called á aw Nato The History of Catholic Theology in Poland (1629) and in Ğ miennictwo” Ĕ ski. „Humanizm Jezuicki iTeologia Pozytywno-Kontrowersyjna w XVII i XVIII wieku. . [Jesuit Humanism and Controversial Theology in 16-17th Centuries. Instruction and Instruction Centuries. 16-17th in Theology Controversial and Humanism [Jesuit Myr s Bohom choloviku Trebnyk Inokentij Gizel’. Selected Works, Selected Gizel’. Inokentij or Man's Peace God’ with by Inokentij Gizel’ in the Context ofCatholic Euchologion th Centuries]. In Inokentij Gizel’. Selected Works, Selected Gizel’. Inokentij In Centuries]. 44 [Dzieje teologii katolickiej w Polsce]. vol. 2, From the (Man's Peace withand, God) according to (1646). Teraturgema, 118 At the same timeit was meant as aguide edited by Dovga, Lesia. Kyiv, Lviv: Svichado, Lviv: Kyiv, Lesia. Dovga, by edited 119 I would argue that the first steps in themiracles. paraeneses to loci communes loci [ Some Pieces Some , they came edited by edited (1554) CEU eTD Collection Poland presented in the textbooks of Johannes Eck 124 123 122 Renaissance to Enlightment [Od Odrodzenia do O do Odrodzenia [Od Enlightment to Renaissance Institutionum moralium because ‘controversies are bound with catechisms”. Church] et alios hostes ecclesiae 121 91. Rechowicz, Marian ed. Humanistyczna], theological division – term pointed tothe on-going polemics, already in the 17 Nauczanie i Pi Nauczanie first textbooks of moral theology were was the analysis of concreteexhort and contemplate the foundations of the Christian life. The main moralmethod of theology moral problemsfind theology goala was ofmoral intheright solution to rather concretethan lifesituations to ( the realm of casus and in a sense it was closer to jurisprudence then to theology itself. Commonwealth. Polish-Lithuanian inthe topreach came who theologians of generation arguing when it wasEurope were not supposedto be profound theologians but rathernecessary effective andwell-trainedin to Europe whodefendshould have additionally studied scholastic theology. the positionthe course of their studies lastedyears two less than the same for theof people from Southern the CatholicProtestantism. Students from North Europe were supposed to study only positiveChurch. theology and SuchEurope. More theologians were neededwas in Northern Europe, which ‘suffered’ from a Jerzy Ks. Bajda. Jerzy 96. Ibid., 89. Ibid., Bronis [Dzieje teologii katolickiejw Polsce]. vol.2, 273. Moral theology or North from andSouth towards people was Church The different of theCatholic policy This new positive theology was also called controversial. And if in the 16 (Landshut, 1525) and Peter Canisus Peter and 1525) (Landshut, á aw Nato Ğ miennictwo”, 100. miennictwo”, Ĕ Teologia Moralna (Kazuistyczna) w XVII-XVIII wieku ski, ”Humanizm Jezuicki iTeologia Pozytywno-Kontrowersyjna w XVII i XVIII wieku. theologia controversa. (1600) [ Handbook of Common Places against Luther and other Enemies of the of Enemies other and Luther against Places ofCommon Handbook theologiamoralis Juan Azor Theologiae moralis summa and Enchiridion locorum communium adversus Lutherum developedfrom a positive theology. Itfunctioned in 122 Opus morale Summa doctrinae christianae doctrinae Summa 45 The summarized versions of this theology were casus conscientiae Ğ wiecenia]. part. 1, Humanistic Theology [Teologia Theology Humanistic 1, part. wiecenia]. 123 th century it developed into a separate (1610) by , in The History ofCatholic Theology in ), which believersfaced. The 121 (1591) Thomas Sanchez. The students from North Enrique Henriquez, (Vienna, 1555) – th century the century 124 The CEU eTD Collection attributed toSaint Ephrem ofSyria,which incorporatedintowere the wide-spread collections of genre of parable, it might beknown to Kyiv Orthodox intellectuals todue medieval popular comes comes back to the epistle of Saint James, and it was theorized by Clement Alexandria. of itsOrthodox tradition theology. alsohad variant of moral treatise on miracles could be challenged by two objections. Firstly, one may argue that the model, must have been aware moralof theology. model. compulsory readings forstudents in the Jesuitcollegiums and collegiums founded on their http://www.catholicculture.org/culture/library/dictionary/index.cfm?id=35395 129 Nauczanie i Pi Nauczanie 128 117. 1987), Katolickiej, Teologii and Bonaventure St. honoured order Franciscan the Medina, Bartholomew was author Tridentine main their and studies. when the Dominicans of Salamanca favoured ofSalamanca Dominicans the when 127 in a Search of Identity]own (Sandomierz :Wydawnictwo Diecezjalne Drukarnia,i 2006), 43. 126 Theology.Modern Epoche], translated by Wies 125 of the Decalogue or sacraments, becamethe subject ofmoral theology. Duns Scotus. implemented in the education through the through education in the implemented because it developedin the course of the Catholic Reform, it was mainly popularizedand and Summa, general principles, practical casuisticor moral theology written for confessors in the form of sacraments. with the explanations morales Institutiones of the Ten Commandments for the confessors, and the maxims on the “Paraenesis”, last modified March 19, 2011, Catholic Church org, Church Catholic 2011, 19, March modified last “Paraenesis”, Bronis It was also carried by the Dominican and Franciscan orders. The orders had different preferences in authorities: in preferences different had Theorders orders. Franciscan and Dominican the by carried It also was Greniuk. Franciszek Giuseppe Angelini,Giuseppe Colombo andMarcoVergottini. 128 However, my However, my of hypothesis the implementation ofthe ofmoral theology intoprinciples Even though moral theology could not be seen as a product of merely Jesuit thought The moral theology developed intothree branches: university moral theology of the 127 á aw Nato Kal’nofoyskyi,supposedly who studiedin the brotherhood’s school based on the Jesuit The Roman Catechism and Peter Canisus 125 Ğ Jan Pryszmont. miennictwo”, 101. miennictwo”, Hence,the questions of conscience,law,and sin, also but the concrete questions Institutiones morales Ĕ ski, ”Humanizm Jezuicki iTeologia Pozytywno-Kontrowersyjna w XVII i XVIII wieku. Katolicka teologia moralna w poszukiwaniu w combine tractates on conscience, law and sin from the Historia teologii moralnej which combined elements of the previous approach. Summa Theologica á aw Szymona. (Krakow: Wydawnictwo M, 2008), 222-225. Ratio et institutio studiorum, et institutio Ratio 46 [History of the Moral Theology]. (Warsaw: Akademia (Warsaw: Theology]. Moral the of [History by Thomas Aquinas and partly Peter of Lombard Historia teologii – Epoka nowo Summa doctrinae christianae As a style of exhortation “paraenesis” á asnej to Ī samo 126 Ğ ci [Catholic Moral Theology Summa Theologica the Jesuit of plan Ī ytna [ History of 129 became As a texts CEU eTD Collection w tym ra w tym poyd ten iest przyczyna grzechu, ktorygo samowolnie pe samowolnie ktorygo grzechu, przyczyna iest ten punished. or rewarded paraeneses tocorrespond the miracle plot, namely they explain why the particular deed should be concrete situation in which the pilgrim is supposed to take a decision. The instructions in the entry seems to possibleplay sins andthe collections role of casus. of classical moral workson theology,However, whichwerecomposed as detailed classifications ofall the I would argue that the first part of the miracle not supportthenot idea ethics. the continuationmedievalof of Orthodox for moral education’. borrowed from works of hermits, fathers and teachers of the Church and translated collections 133 2012. 29, May Sanctity, on Interpretations and Arguments as a ‘genuine’ Orthodox way of moral instructions. However, till the 18 132 kintsya XVI – pershoïpolovyny XVII 192.st., 131 38). SIN. (RGADA, Pareaneses] Syrian the Ephrem 130 Pig Christi of goodfaith which was seenas moreachievable for believers than 15 literature. After theCatholic the Reform, promotion oftheimitation the saints orevenpeopleof miracles if they acted godly. This withcorresponds the new tendenciesin the devotional moral theology (‘ the in the Homiletic exhortations Gospels. sermons and comments on the Old Testament (Paleja Tolkovaja, Prolog Lecture given at CEU by at CEU given Lecture teolohiï moralnoï katolytskoï v konteksti Gizelya Inokentiya choloviku» Bohom s «Myr Margaryta. Korzo, Oleg Zholobov, “ á Pra: Czy: gdy k gdy Czy: Pra: owska, who does not swear or grumble but only asks for mercy”. Ī ie zatym, zatym, ie . Second objection that could be there isnostructural resemblance of Moreover, Ī 132 ie nie laie, ani narzeka, ale o mi ale aninarzeka, laie, ie nie Thus, Kal’nofoyskyi could suggest, for instance,“ Ī e on sam a nie kto inny b inny kto a nie on sam e Korpus drevnerusskikh spiskov paranesisa Yefrema Sirina á opot iaki burzliwy nieszcz burzliwy opot iaki nravstvennoe bogoslovie’ paraenesis 131 The further analysis of theterminological apparatus of paraeneses does Csilla Gábor(Babes-BolyaiCsilla University,on SaintsasSigns: Post-TridentineCluj) always contains an appeal to the reader to follow the ‘heroes’ of á oserd Ċ dzie iego przyczyna. Patrz na te Szlachetna Pania Janowa Pig Janowa Pania Szlachetna na te Patrz przyczyna. iego dzie casus. Ī ĊĞü ie pro ie 130 ia wicher nawieie na nawieie wicher ia ) á Ğ ni; wi ni; Thus, the Thus, Except the informative function, it illustrates the illustrates it function, informative the Except was ‘asceticalmore hagiographicaland materials, i.”, i.”, 47 Ɍɟɪɚɬɨȣɪɝɧɦɚ Ċ c Ī e czlowiek mi e czlowiek paraeneses ü ie, nie przypisuy z przypisuy nie ie, lubo cuda, 252-253. cuda, lubo [The Body of Old-Slavonic Copies of Copies Old-Slavonic of Body [The á Look at noble lady Janowa uiacy zbrodnie cz zbrodnie uiacy to miracles also seen could be 133 , Izmaragd) and due to th century “Orthodox” References and the á Teraturgema e przyczyn e th century Ċ sto we sto Ċ Bogu; bo Bogu; á owska, owska, Imitatio Ĕ wpada, to the to Ī e ü CEU eTD Collection restawruie.”, restawruie.”, Pan zaraz nagotuie: nagotuie: Pan zaraz Ɍɟɪɚɬɨȣɪɝɧɦɚ 138 oddalona od Pana Boga, albo Grzech iest opuszczenie rzeczy niebieskich, niebieskich, rzeczy opuszczenie iest Grzech albo Boga, od Pana oddalona 137 260. cuda, 136 w tym ra w tym poyd ten iest przyczyna grzechu, ktorygo samowolnie pe samowolnie ktorygo grzechu, przyczyna iest ten are the most harmful among all the devil’s operations, through which the devil usually wins, and watch overnot to let unnecessary and life-punishing sorrow, because this and also big laziness giving way to despair. andby seeGod everywhere God’s supreme will.Following line, theauthorthis warns against abandonment of heavenly things andgrasping the worldly things”. may ask what sin is.attributed tohim.be Sin is a crime againstanother case he referred Thomas Aquinasduty, that it is blasphemy to attributeor to Godsin what could not is a will remote from God, or sin is not make improvements death help”.would– does war if Because tears. dying, and pestilence death, others: create would God them, abandon “it is a rare year without war. But what is war? It is a cure for our evil deeds and if we did not man who tolerates felony, oftenoverwhelm commits you, do not impute the bad causeit; to God, becausethus, the cause forhe sin is our andself-will; no a one whenmisfortune) of “theOrthodox storm (theviolentreader, Kal’nofoyskyiexhorts, thetroubles else is the cause of sin. free will of interpreting tradition follows theAugustinian it respect, decision (inthis 135 a System of Moral Philosophy]. In Inokentij Gizel’. Selected Works: 134 textbooks on moral theology. vocabulary, used in paraeneses, as well incline us to assume that they were borrowed from the “Rzadko rok ktory mamy bez woyny: co woyny: bez mamy ktory rok “Rzadko “Spytasz snad “Spytasz „Teraz wiedz Giovanna Brogi Bercoff. «Myr z Bohom choloviku» yak systema moralnoi yak systema choloviku» zBohom «Myr Bercoff. Brogi Giovanna “ Pra: Czy: gdy k gdy Czy: Pra: Ī ie zatym, zatym, ie At the same time Kal’nofoyskyi suggests that nothing is happening without God’s ishappeningnothing At the will same suggests – thattime Kal’nofoyskyi without Moral theology stresses the individual responsibility theology the Moral individual responsibility and freedom stresses theofman to takea Ī ie nie laie, ani narzeka, ale o mi ale narzeka, ani laie, nie ie Ɍɟɪɚɬɨȣɪɝɧɦɚ lubo cuda, 205. cuda, lubo Ī e on sam a nie kto inny b inny kto a nie on sam e Ī Ī e bluznierstwo iestgdy kto przypisuie Bogu to co onemu nie przyslurza”, co by by co á opot iaki burzliwy nieszcz burzliwy opot iaki Ğ mier 136 “The Orthodox reader, you are the master of your affects and passions, lubo cuda, 263. cuda, lubo He also quotes Aquinas when it is needed to explain what sin is. “You ü , powietrze, y vmiranie geste, zaczym iesli woyna poprawy nie vczyni, vczyni, nie poprawy woyna zaczym iesli geste, y vmiranie powietrze, , á grzech: Grzech iest wykroczenie prze wykroczenie iest Grzech grzech: á oserd Ċ dzie iego przyczyna. Patrz na te Szlachetna Pania Janowa Pig Janowa Pania Szlachetna na te Patrz przyczyna. iego dzie Ī to iest: Lekarstwo na z na Lekarstwo iest: to Ī ĊĞü ie pro ie ia wicher nawieie na nawieie wicher ia á Ğ ni; wi ni; i.”, i.”, 138 48 Thus, the Thus, believershouldaccept what isgiven Ɍɟɪɚɬɨȣɪɝɧɦɚ Ċ c Ī e czlowiek mi e czlowiek 103-133. áRĞü ü ü iwko powinno iwko i nasze; ktore iesli nie opu nie iesli ktore i nasze; ie, nie przypisuy z przypisuy nie ie, lubo cuda, lubo ሷ filosofii 137 á uiacy zbrodnie cz zbrodnie uiacy 252-253. ሷ [‘ Ğ Ğü wieckich si wieckich Man's Peace with God’ as i, albo Grzech iest wola iest Grzech albo i, á e przyczyn e Ɍɟɪɚɬɨȣɪɝɧɦɚ Ċ sto we sto Ğü Ċ chwycenie”, imy, y drugie imy, Ċ Bogu; bo Bogu; á owska, owska, Ĕ wpada, ” 135 Ğ mier lubo 134 In Ī ). ü e ü CEU eTD Collection Ɍɟɪɚɬɨȣɪɝɧɦɚ Czwarte, miey mymiey Czwarte, 143 ü powroz si powroz Ɍɟɪɚɬɨȣɪɝɧɦɚ 142 liberuie, y roska liberuie, 141 140 donot be desperate because there are nosaints orgoodmen whoare without sins theybut notdo the believer, “Orthodox reader, take an advantage this from on thebe and yousin:if to alert slip, God and work every day for knowing him”. knowing for day every and work God “Firstly, keep the fast; secondly, pray; thirdly, read the Holy Scripture; fourthly, always think temptations: toresist how and monks reader Orthodox tothe instructions Kal’nofoyskyigives on not harmyour feet by stone.” liberation from troubles, [the angels] will be said to look after you that on all your roads you do rope to bind legs and hands of a man and to throwtrue that when oneviceanother links to vice andonesin mixes with another, this creates a good him into individual darkness”. wielko have a of the miracles, Kal’nofoyskyi expresses quite clearly his opinion on conscience: “So, if you lotof miracles with end the sacrament of afterconfession, thepilgrim was already cured. In one be relieved wereof main importance andlay at thefoundation theof new moral theology. the confessions of sins; hence, the questions of the quality and quantity of sins and how they can development and approaching Him. andapproaching development niepotrzebnego y niepotrzebnego most of all through sorrow”. 139 iemnos “pirwsze: post zachoway y czuy: drugie, modl si modl drugie, y czuy: zachoway post “pirwsze: “Zaprawd „Praw. Czyt. Ty panuiac nad affektami y passiami twemi y biorac w podda w y biorac twemi y passiami affektami nad Ty panuiac Czyt. „Praw. Jan Pryszmont. “ Tak y Tak Ğü ü The believer should continuously work on his own perfection. „Orthodox reader, it is so , poniewa , Another precondition is a clear conscience. The emphasis of moral theology was made on clear conscienceclear i”, i”, Ċ dobry dobry skr ü iebie gdy czyste miawszy sumnienie, tworce Anio tworce sumnienie, miawszy gdy czyste iebie Ɍɟɪɚɬɨȣɪɝɧɦɚ Ċ Praw: Czyt: gdy wystempek do wystempku przydaie si przydaie wystempku do wystempek gdy Czyt: Praw: lubo cuda, 253. cuda, lubo lubo cuda, 249. cuda, lubo Ī e aby Ī Historia teologii moralnej, 117. moralnej, teologii Historia Ī ywot ka ywot Ğ ktorych dyabe ktorych l Ċ cy, a naco cy, Ğ wieta y vstawiczna ku Bogu, tud ku Bogu, y vstawiczna wieta üLĊ tak pilnowali, i pilnowali, tak Ī lubo cuda, 269. cuda, lubo acego smutku, bo smutku, acego , and if you long for the Creator of angels and you for protection and Ī á : aby nim cz aby nim : 141 zwyci 139 Thus, to have a hope in God is a precondition for a moral ĊĪ Ī a, zwycle a, zwycle by ü Ğ nad wszystka dyabelska operatia szkodliwsza iest smutku y lenistwa smutku iest szkodliwsza operatia dyabelska wszystka nad á na wszystkich drogach twoich nie obra nie twoich drogach wszystkich na owieka grzesznego r grzesznego owieka Ċ , y Boskie sobie rozbieray rzeczy. Trze rzeczy. rozbieray sobie y , Boskie Ī 143 a naywi 49 Referring to Augustine, Kal’nofoyskyi heartens Kal’nofoyskyi Augustine, to Referring Ī ie Ī Ċ ycod á cey przez smutek”, smutek”, przez cey ow y o ow tych twego Ċ ce y nogy zwiazano: a wrzuconogo wosobne wrzuconogo a y zwiazano: nogy ce Ī ienna prace r prace ienna Ċ , y grzech z grzechem kr grzechem z y grzech , Ɍɟɪɚɬɨȣɪɝɧɦɚ Ĕ Ī stwo twoie, waruy przypu waruy twoie, stwo ada Ċ czna wprzeki poznowaniu.”, wprzeki czna ü ĪLá b okamie ü ĊGĪ ie, pisma swi pisma ie, iesz custodia z biade custodia iesz lubo cuda 263. cuda lubo Ċ 142 cac to, snie si snie to, cac Ĕ nogi twoiey”, Therefore, Ċ te czytay. te 140 ĞüLü A Ċ , CEU eTD Collection skarb do niebeskiey Oyczyzny przes Oyczyzny niebeskiey do skarb 146 145 pierwey zwy pierwey Sprawiedliwy; gdy Sprawiedliwy; desperuy abowiem abowiem desperuy sin in both traditions but if the medieval Orthodox Homiletic Gospels illustrates it with theit with illustrates Homiletic Gospels ifmedieval Orthodox the traditions but sin inboth authoritiescould cited seen be markersas the new cultural of influences. pride Thus, is a deadly confession ofsinsandclear conscience) style in the paraenesesof togetherwith the different new Christianhavethewill, traditionsof but roots, intellectual emphases(freedom common of the new trends intellectual the existingon tradition, especially if both Western Eastern and accusations the holy that not helpoils do but honor them. polemical insight, is related to the venerationthe courtsare unjust if they confiscate Church property.The ‘practical’ other advice, with but a of the ‘holy oils’. The faithful should not believe Church is the worst crime among all other crimes. the from anything taking because possessions Church the of any take should one no that warning and sin, oldest the second sin will retreat easier”. cease to be saint or good. So, it is hard to resist all sins together but, after the victory on the first heavenly Fatherland”. heavenly [donated money] is a deed done by a man, whoChurch, needs help, for God, it is a treasure is sent necessity to justifiedtheto pay money for the help they receive, which was not a characteristic of the Orthodox He considers quite practical the issues of believers’ attitude towards Church. Forexample, the in the treatise by the authority of Augustine and Aquinas. “ 144 Ɍɟɪɚɬɨȣɪɝɧɦɚ “Ja “Ztad tedy Prawos tedy “Ztad á mu Dealing with such type of exhortations, it is always a danger to overestimate the influence The scope of questions touched by Kal’nofoyskyi goes beyondthe mere spiritual needs. Ī na zasi na üLĊĪ y starszy, y starszy, lubo cuda, 199. Ċ Ī iest vczynek w ktorym daie co daie ktorym w vczynek iest zatrzymywa dobrym affectem swi affectem dobrym zatrzymywa Ī aden Swi aden á awny Czytelniku bierz sobie po sobie bierz Czytelniku awny 145 á atwiey drugie vstapi drugie atwiey The author develops his argumentation in anothermiracle entry by Ċ ty y sprawiedliwy by nie ysprawiedliwy ty á any”, any”, Ɍɟɪɚɬɨȣɪɝɧɦɚ ą ”, Ī kolwiek potrzebui kolwiek Ɍɟɪɚɬɨȣɪɝɧɦɚ Ī ytek, warowania si warowania ytek, Ċ tobliwo 50 lubo cuda, 202. cuda, lubo 144 á bez grzechu, iednak ztad nieustaie bydz Swi bydz nieustaie ztad iednak grzechu, bez 146 Probably, notaccidentally,he mentions that Ğü ; wi lubo cuda, 205. cuda, lubo ą Ċ cemu z spol pobolenia, dla Pana Boga, ta iest ta Boga, Pana dla pobolenia, z spol cemu c Ī Ċ e wszystkim oraz oprze oraz e wszystkim grzechu: y lubo przyda si y przyda lubo grzechu: ü si Ċ Ċ poslizna trudno, ieden trudno, Ja Ċ á mu ty lubo ty ü , nie , Ī na CEU eTD Collection general moral principles and the second part analyzes the concrete examples from moral life. Korzo, Margaryta. Korzo, life. moral from examples concrete the analyzes part second the and principles moral general 150 Kretzmann (Cambridge University Press, 2001), 262. Augustine and medieval philosophy. Augustinian theories on grace and justification had an important influence on Martin Luther.The In Stone M. W.ignored. F. were theology ofhis aspects other the while volition, and justification reprobation, and election of theory Augustinian the stressed especially They corpus. Augustinian to the access direct The the 1506. received in Protestants Amerbach Johannes by done work, his of edition critical first of the publication the by stimulated 149 Augustin: Zazdro Augustin: “camp” the author belongs. The choiceBible translation ofthe evidently reveals the religious controversies the citation of particular books andauthorities couldgive a hint towhat religious but firstly I will discuss whichreference book for Kal’nofoyskyi. Bible Kal’nofoyskyiSumma Theologica treatise is definitely an usedinnovation. The same is with Thomasbecause Aquinas whose second book of in the time of religious 148 introduction by Favid Frick,vol. 2 (Harvard Library of Early Ukrainian Literature. Cambridge Mass., 1987), 27-35. the most dangerous sin. dangerous most the authority of Augustine and Thomas Aquinas, indicated on the marginalia, singling out pride as devotion, doubts that the had a serious legacy Augustinian impact thethe Catholicon Protestant or Teraturgema 147 helpwhich could the differenttraditions. to place treatise religious the within passages from Latin himself or hedid use the Church-Slavonic Ostroh Bible (1581), questions preferences of the author. Which of these translations did Kal’nofoyskyi use, did he translate the the of example «Myr s Bohom choloviku» Inokentiya Gizelya, 198. Gizelya, Inokentiya choloviku» s Bohom «Myr The book itself consisted intwo parts: was it Partly, prominent. more even became imprint and legacy Augustinian the Reformation the During “Bo The Jevanhelije u Jevanhelije The ü zaprawd Now I will proceed to the analysis of the treatise on the level of the religious terminology of religious level onthethe theto of treatise the analysis Now Iwillproceed The fact that Thomas Aquinas and Augustine are the most often cited authors in 149 the introduction of the Roman Doctor ( signifies an intellectual re-orientation of the Kyiv Orthodox elite. Even if no one Ğü Ċ wdiab iest zlo iest parable of the of parable þ ytelnoje of Meletij Smotryc’kyi Meletij of ytelnoje constituted the basis of the textbooks on moral theology á Ğü ech w 148 diabelska, ktora sam diabe sam ktora diabelska, áDĞ in The Cambridge Companion to Augustine, ed. Eleonore Stump and Norman and Stump Eleonore ed. Augustine, to Companion The Cambridge in nie nie masz tylko dwa grzechy, pycha yzazdro pycha grzechy, dwa masz tylko nie nie Pharisee and the Publican, the and Pharisee prima secundae á [The Homiletic Gospel of Meletij Smotryc’kyi], with an 51 winien, y nieodpokutowanie ze z y nieodpokutowanie winien, and Doktor Rzymski Augustin Rzymski Doktor secunda secundae. 147 Kal’nofoyskyi would refer tothe The first partdeals withthe Ğü áRĞü ; mowi Doktor Rzymski mowi Doktor ; i winien.”, 249. i winien.”, ) in the Orthodox 150 and became a CEU eTD Collection Lithuanian Commonwealth, there wereseveral full translations of the Bible in Polish: the 3.2. Bible Citations and the Religious Vocabulary of Vocabulary Religious the and Citations Bible 3.2. doctrine on the charactersChurch oftitles. the According Church. to Rechowicz, In the theoriginal 16achievement of the Polish theology was the edited by. A. M. Schenker. (Columbus, 1988), 112. American Contribution to the Tenth International Congress of Slavists” (Sofia, September 1988). Linguistics”, 152 Perspective. the sword, but by ‘printing,writing, and reading’ in Daniel B. Cledenin, 151 unity of the texton the levels ofcontent as well as on the level rhetoricof preserved. thatBible this‘Jesuit’ fittedbetter the needsof the treatise thanthe Protestant Bible,keeping the Bible in citations Protestant Bible. revised the Homilary Gospel for publication in 1637, but their preferences were given to the Commonwealth. the could hardlybe attributedtoWujek anymore. Polish Jesuit, Stanis by Clementine Vulgate The committee,which in1599. did therevision,leading washeadedby a translations. Polish Catholic Jakub Wujek might draw our special attentionsee, allbecause of themit was thewere most published ‘Jesuit’ Bible Gdansk andBibles (1632), and alsoamong the Antitrinitarianwent Szymon allBudny Biblesin (1570-72). As we canuse before and (1563) Brest Calvinist the (1599), Bibles Wujek Jakub and (1561) Leopolita Catholic 154 of the Controversies 1551-1632 153 David Frick This A. could be nicely illustrated by the worlds of the Puritan John Foxe “Godconducted the Reformation not by Frick, Petro Mohyla's Revised Version of Meletij Smotrickyi's Ruthenian Homiliary Gospel, 112. David Frick, The orientation observed ontheCatholicsamples by also be could examplesthe of The Reformation brought the text of the Bible to the center of attention. DavidFrick suggests that Mohyla’s editors usedthe Gda (Michigan:.Backer Academic Grand Rapids), 78. Rapids), Grand Academic (Michigan:.Backer Polish Sacred Philology in the Reformation and the Counter-Reformation “ 154 Teraturgema Petro Mohyla's Revised Version of Meletij Smotrickyi's Ruthenian Homiliary Gospel. Homiliary Ruthenian Smotrickyi's Meletij of Version Revised Mohyla's Petro Thus, both Bibles were available for Kal’nofoyskyi. The analysis of the of analysis The Kal’nofoyskyi. for available were Bibles both Thus, á aw Grodzicki. The corrections were so significant thethat final version (Berkeley, CA,1989), 168. 152 The original Jakub Wujek’s New Testament of 1593 was revised suggests that he consistently used the Wujek Bible. This means 153 52 Actually,this variant became the spreadin most th century, among theologians there was no Teraturgema Eastern Orthodox Christianity aWestern Christianity Orthodox Eastern Ĕ Teraturgema sk andWujek Bibles when they was written. The Bible of : Chapters in the History 151 In the Polish- Inthe CEU eTD Collection written supervisionunder of themetropolitan, thecalled Church to be started institution; thus in the polemists referred to the protection of the Orthodoxreflects the recognition theof other Church andsuspensions theof claims for universality. faith. In the works the The of inclusion attributions roots. and Apostolic ‘Catholicism’, Church. Oriental that is Polish polemists. Polish polemics. The stress on these four propertiesTheinclusion ofthesedefinitions in title the the Church of definitely entailed anti-Protestant of the Church was adopted by the majority of the representation. In the miracles,it iscalled “ andMelchior Cano, distinguished there properties,Johann Eck Peterand Canisius –four, Robert consensus on the marks of the Church. The leading theologians of the age, such as Pedro deSoto (1566), the concluding document of the Council: the of document concluding the (1566), adopted by the fourCouncil characteristics of Trent.christiana catholica, of the Church – that Bellarmineit is One, Holy, – fifteen. Catholic The andmost Apostolic, prominent whichPolish were theologian and the author of 157 Trent, lastmodified 2May 2012, http://www.catholicapologetics.info/thechurch/catechism/trentc.htm 156 155 Marian Rechowicz,Teologia Pozytywno-Kontrowersyina, 66. Pozytywno-Kontrowersyina, Rechowicz,Teologia Marian 66. Pozytywno-Kontrowersyina, Teologia Rechowicz, Marian Article 9. ‘I Believe in the Holy Catholic Church; the Communionof Saints” in The Catechism of The Councilof Before the restoration of the metropolitan, therewere noneeds todefine Church the as an Holy Eastern Catholic Apostolic Church In these circumstances, the Orthodox Churchadopted also the Catholic method self- of The distinctive marks of the Church are also to be made known to the faithful, that thus that faithful, the to known made tobe also are of Church the marks distinctive The of the Church is true Church is described in the Nicene Creed, and consistshave had the happiness in to be born and educated within her who pale. […] onthose firstThe God by mark of conferred the blessing of the extent the estimate to enabled be may they traced back under the be can which law origin, ofher from grace recognised be to to also is the Church universal. true […]The 157 Thus, the Orthodox Church accepted the properties of the ‘holiness’, the of the properties accepted Church Orthodox the Thus, Stanislaus Hosius (1504-1579), according to Apostles’ Creed, distinguished Creed, Apostles’ to according (1504-1579), Hosius Stanislaus holiness . […]The third mark of the Church is that she is 155 These These properties werein defined Roman Catechism the Swi Apostles Ċ 53 ta Wschodnia Catholicka Apostolska Cerkiew . In miracle . 156 ʋ unity 60, it is named . […] The second mark Eastern Catholic or Oriental Confessio fidei Confessio Holy Catholic ; that is, . Tserkva in fact ” – CEU eTD Collection that insome occasions it could be a tricky guide but often promising. The Polish linguist and vocabulary strictly the marked differences between the confessions. Orthodox Church defined its place within other Churches. of religious life. Thus, adopting a new title, which is constantly mentioned in the treatise, the visions of ‘dealing’ with God. One of the key terms of the Catholic soteriology was doing good ( 160 159 literatury. ‘ Vostochnaya Pravoslavnaya Smotrytskyj]. Smotrytskoho” [In a Search of the Third Way: Eschatology and Salvation in the Works of Ipatij Potij and Meletij 158 concerns such practices as fasting and praying). required to was Christian the Hence, dosalvation. for enough isnot work’ ‘good good mere and salvation for source deeds but on the theservice level of duty a and not as an additionaldeeds ( vote (the same understood it differently. At the same time, terms such also(‘repentance’) by as by wasused Lutherans Catholics,but Calvinists the ifthey and even a ‘ havecompletely used as different, well very close as instance,concepts. For the term formation and reconsideration of religious terminology. Both Catholics and Protestants might historian of the Church, Konrad Górski argues that the Reformation strongly influenced the dobre uczynki) ponurzanie’ good Berezhna Liliya. “Shukayuchy «tretiy “Shukayuchy Liliya. Berezhna http://www.newadvent.org/cathen/10202b.htm 2012, May 2 modified last Encyclopedia, Catholic in “Meritum” Konrad Górski. Konrad work Coming closer to the analysis of the religious terminology, it is necessary terminology,keepComingto the closer analysis to it isnecessary inmind of thereligious I will concentrate mostly on two terms that were used by good deeds by Kal’nofoyskyi: wereused that terms two mostly on I will concentrate (Seria II.,Warszawa, 1964),386–387. meritum) work Kyi (‘immersion’)be used couldonly Antitrinitarians.in Hence,case by this which entitles the doer to receive a reward ( vska Akademiya ሷvska and assuredness (ufno 6á is done’. ownictwo reformacji polskiej. . The Catholic Encyclopaedia explains Encyclopaedia Catholic . The 159 , no, 6. (2008), 29. However, the Orthodox tradition presupposed that God’s Grace is a that is the Eastern ChurchOrthodox shlyakh» eskhatolohiya i spasinnya u tvorakh Ipatiya Potiya taMeletiya Potiya Ipatiya utvorakh spasinnya i eskhatolohiya Ǎ shlyakh» Ğü ), which respectively represent Catholic andProtestant [The Vocabulary of the Polish Reformation] 54 160 prœmium, merces pokajanie’ merit and it thebecame and main agent 158 as ‘a property of (also ‘repentance ) from him inwhose in Z historii iteorii Z historii ‘pokuta’ ) and ) CEU eTD Collection Ethereal Library Ethereal 162 zhizn. pogibnu […]. Podobn Takovi sut, izhê sm paraeneses hesays that havenot faith “those who do good but do are like deeds those who faith without the “good deeds” means vanity and unconcern: and vanity means deeds” the“good without faith theseemsespecially,the account, of that Mohyla took resolutions into thatthe of Trent Council when they hope to get Eternal life with the only Faith and without good deeds” good without and Faith only the with life Eternal get to hope they when say that if God wants I will be saved and if He does notThe excessive hope is want,the excessive whoboldness. Those, grow I bolder and impudent, become will perish. […] Hence, they sin The answer: Whatis the excessive hope on the Grace God?of 161 « The OrthodoxConfession of the Faith (1645) doing good deeds”. In this passage the idea of the three againstsins Holy the Spirit. The first is“excessive hope towards God’s mercy without abovementioned statement. After the part dedicated toseven deadly sins, Mohyla writes about supervision of Petro Mohyla, with the explanation of the “good deeds” supports the Question Creeds of Christendom, aHistory with and CriticalNotes,modified last January 18 2012, in Vopros, l Vopros, Table 3.1. The Orthodox Confession of the Faith. On the Excessive Hope on God’s Grace The attitude of Kal’nofoyskyi towards ‘good deeds’ is not very clear because in one ofthe own will: that it is not in any way necessary, that he be prepared isrequired else nothing and disposed by the movement of his onesaith,that If any The polemics with the Protestant objection of the good deeds is clear from this passage. It The fragment from the Orthodox Confession of the Faith, written under the direct under written theFaith, of Confession Orthodox the from The fragment d Chto êst mnogoe o mnogoe êst Ѻd Chto ʋ 34: // http://www.ccel.org/ccel/schaff/creeds2.v.i.i.iv.html // let him let him be anathema Ĉ Ĉ lê gr tvuyuti glagolyut dêrznovênn Ĉ shat, iizhe êdinoyu v by faithby alone ǔ to cooperate in order to the obtaining the grace of Justification, and povaní ሷê na bl . 162 the impious isjustified, in such wise asmean, to Ѻgodat bzh Ĉ royu,bez dobrykh d meritum, ǀ 55 (part III, Love) III, (part , ashche khoshchêt bg Ѻí ሷ yu? yu? ƿѺ vt or good deeds, is fully expressed: . Mnogoê o . Mnogoê . Ĉ l nad ǔ povaní Ѻ spasusya Ĉ yutsya nasl ሷê Ӊ st mnogaya sm st . i ashche ne khoshchêt ne i ashche . 161 Ĉ Christian Classics Christian detvnti v that Ĉ lost Ĉ chnuyu […]. CEU eTD Collection Ɍɟɪɚɬɨȣɪɝɧɦɚ 166 czego zawsze nietylko w takim ra wtakim nietylko zawsze czego 165 180. not be seen as an Orthodox perception concept the miracles of the Calvinist vocabulary because it was also used by Cave monastery and fasted with greatfaith and Izabella Winiarska to the monastery with faith and ufno category of believers did not get any helphealed – “they come inwith orderfaith but theyto dotest not have category is usually healedin Cavesthe because theirof faith; perfect secondthe is category theirperfect faith if they could illustratedbe would by the following example. He describes three categoriesnot of pilgrims. The first blaspheme after the miracle, and the third andwhat is more important having– faith. praying, and fasting as such perfection, personal on mainly concentrating deeds’, ‘good of notion describing the faith does not mention Polish Jesuit and Doctor of Theology, Jakub‘faith’, ‘hope’ and ‘trust’ in thatGod Wujek, surely provoked objections from theCatholic side.The commented on this issue “Why ofSaint predestination. Paul among CalvinistsHowever, and it meant the assuredness it inwas God and eventuallyused was connectedmainly to the idea in the lofty style as a synonym to the words 164 nieba iednaka maia distantia”, distantia”, maia iednaka nieba everyday stillHeaven haveadistance”.approach to but 163 «y przyszli z nia na miesce Swi miesce na znia przyszli «y “Trze “Czemu Pawe “Czemu „Abowiem ktorzy wierza, a vczynkow dobrych nie czynia, sa podobni owym, ktorzy co dzie co ktorzy owym, podobni sa czynia, nie dobrych a vczynkow wierza, ktorzy „Abowiem Ğü anda clean heart […].So they leave the place as they came.” ü Apart from theApart fact thatKal’nofoyskyi thisnotion,often uses him itsimportancefor Thus, Many times heuses aconcept as such i Ī e z wiara przychodza, doskonaley iednak, i iednak, doskonaley przychodza, e zwiara lubo cuda, 283. cuda, lubo ufno Ğ á S wity opisuj wity á ownictworeligijne polskiego kalwinizmu Ğü usually accompanies thefaith.in instance,miracle For ufno Ğü Ɍɟɪɚɬɨȣɪɝɧɦɚ ą c wiar tej Dufno c wiartej Ī is mentioned eight times. Thus, in the case of Kal’nofoyskyi it could ie potrzeba, przecz iako przyszli tak odchodza”, odchodza”, tak przyszli iako przecz potrzeba, ie ufno Ċ tego Monastyra Pieczarskiego, z wiara y z wiara Pieczarskiego, Monastyra tego Ğü ufno lubo cuda, 245. cuda, lubo –“ Ğ Ğü and they came with her to the place of the holy Kyiv ci nie wspomina, ale miasto niej Nadziej k Nadziej niej miasto ale wspomina, nie ci speaksbut about Hope.” Ī 56 ufno o co prosza, odniosa, ufno odniosa, prosza, o co ufno Ğü Ğü [The Religious Vocabulary of the Polish Calvinism] Polish of the Vocabulary Religious [The . According to ” 166 163 . However, he does not really stress the Significantly, in Uniatethe treatise of 165 164 Ɍɟɪɚɬɨȣɪɝɧɦɚ Górski, Ğü i nie mai i nie ufno ʋ it Ğü 60, 60, pilgrims come wasusedmainly ą á ia Ĕ adzie”, cited from cited adzie”, , ni serca czystego, serca ni , lubo cuda, 276. cuda, lubo iada, a zawsze od zawsze a iada, wielka po wielka Ğü ili”, , CEU eTD Collection 169 168 283. three ways: through Grace, meritor predestination”. Aquinas on marginalia,and white oppositions, the nuances meaningsof becomevery important.Referring to Thomas Kal’nofoyskyi suggestsCalvinism orLutheranism, andwhat seen be could as Catholic influence. When there isnoblack that “the conversionmark strictly what theheritage of the pre-Reformation Orthodoxy was, what camefrom to God could be done in Latin and worldly knowledge, some people have lost their piety”. by Church Orthodox authorities that ‘tempted elite refuting the opinion of the ‘conservative’ Kempis, want to show his familiarity with the Latin sources adapting Latin education and to apply it to the Orthodox case. Unlike Petro Mohyla who in 1623 did not authority of Thomas Aquinas. differing approaches to God, namely Orthodox, Catholic and Protestant, supporting them by the Catholics. Greek-Catholics. Therefore, it is a termusedby several confessions evenif it was criticizedby 167 Charipova, Latin Books and the Orthodox Church, 146. Charipova, “Peter Mohyla's Translation of the Imitation of Christ”. «To Ī nawrocenie do Boga troiakie iest, przez lask przez iest, troiakie doBoga nawrocenie It can be stated for sure that Kal’nofoyskyi, the Orthodox monk, is not afraid to show his In 168 Teraturgema in 1638 Kal’nofoyskyi was not afraid of demonstrating his knowledge of Latin we can observe the interplay of different traditions. Thus, it is hard to Ċ , zas 57 á ug Ċ y przez przedugotowanie», przedugotowanie», przez y 167 Thus, in one sentence he combines very he combines sentence inone Thus, De Imitatione Christi De Imitatione Ɍɟɪɚɬɨȣɪɝɧɦɚ by Thomas á lubo cuda lubo 169 CEU eTD Collection relation tothe CatholicUniate treatises, and alsoa chronological dynamic,namely what was urgentin the time of their publications. In emerged in different points in time, thus they representedCommonwealthin thisnot thetime, other twowere written by Catholics and onlyGreek-Catholics. They different religious angles but devotional literature miracles neveras existedseparate genre.distinguish a Ican main three specializedgenre as a treatise on miracles. communion of saints was the most urgent issue. This gave an impetus tothe emergence ofsuch a alsothe the institution, potential but oftheChurch miraculous as an the holy shrines potential of of the Catholic Churchrelics andicons andtheintercession of saints challengedthe practices and thefoundations even but it had an effectbroader perspective. Protestant skepticism about the miraculous power of the holy shrines, holy on the OrthodoxKal’nofoykyi, Church as well. is an Toexample reaffirm of a thenew genre, though it is impossible to look at it outside the of the Polish-Lithuanian Commonwealth. Polish-Lithuanian the of in politicallife part altering the the of institution creating took Church which ultimately as an the emergence of the huge scope of new genres in the literature of the Orthodox Church, and finally serious changes in ‘presenting’ Orthodoxy through establishing new educational institutions, the itinterpretations entailedin However,horizons. both opened newintellectual Orthodoxy,or Church. Scholars can judge differently whether it developed into a ‘pseudomorphosis’ of CONCLUSIONS Teraturgema I. Teraturgema, The Reformation and the Catholic Reform had a direct influence on the Kyiv Orthodox was one ofthe treatises on miracles that emerged in the Polish-Lithuania the treatise on miracles, written by the Orthodox monk Afanasij Teraturgema 58 is more complex, albeit in Orthodox CEU eTD Collection Calvinist lady and two Orthodox people took part in the miracle description and they they in are part and description theOrthodox miracle people took Calvinist lady and two one only treatise, Uniate the In Commonwealth. Polish-Lithuanian the in life confessional Catholiceven treatise,if secondpublicationthe ofthetextwith coincided the ofinter- activation within years.60 significantly tothe‘credibility’ hadgrown thethe Thus, himself. front of attention metropolitan the miracles was thatthey were confirmedlaternot just by the ‘peoplereputation’ ofgood in but pilgrim to confirm the truthfulnessgood reputation. of his words. Besides that,origins usually of thementioned pilgrims. in Moreover,the textregarding whom to and when it happened. The Uniate treatise of gives already thenames anditthe supplies the miracles with Italmost givenot that informs miraclestreatise just did had happened. any information some testimonies given by people of andelaborating in literary its tastes. style writing.of This also means the whomaudience to it was written should bemore demanding Thus, the author did not just adoptpage anda half, every miraclehas anumber, andthey all are situated in chronologicalthe order. format but changed it accordingintroduction, to the main norms body of a andgood conclusion. The length of the miracle is standardized, usually one miracle entries in accounts are neverto reduced one sentence, however, are they different often of length, the sentencenotification tothe more-or-less narrative,developed intheUniate treatise themiracle significant.If in Catholictreatise,length the of varies the thethe miracle account from one- level of the narrative (plots). trends in which the differences took place:level the composition,of the level rhetoricof andthe On the level On of the The The improvements done by Kal’nofoyskyi on the level of rhetoriclevel of Teraturgema Teraturgema narrative (plots), starts with the formal oath which should be pronounced by the presupposed making miraclethe credible. look The Catholic are composed according to the of rules rhetoric. They havean the confession of the pilgrim is not specified in the 59 level of composition are quite are CEU eTD Collection Catholicism. equality between Ruthenian andPolish nations – but alsobetween Orthodoxy andthe Volodymyr Monomakh, by drown Kal’nofoyskyi,were meanttolegitimize theclaims for were of princely origin. The historicalThe parallels, status of thesuch Orthodoxas comparison religion of Boleslawwas provesupported that the miracles startedtohappen in the Orthodox Churchthe much earlier than in Uniate.the Braveby the and ‘authority’ of its first to andalso people oftheRuthenian roots the ancient demonstrate both to Kal’nofoyskyi tried confessors who which is worthy of the noble nation. With the help of three ‘medieval’ miracles Afanasij whom the person could not be relieved from demons. Exorcism gives proofs for the idea of the saints’ intercession and the help of the exorcist without inwhileUniatetreatise exorcism treatise. inthe theOrthodox 15 thereare 2cases and of between the firsttill lastthe treatise.There areno cases ofexorcism in the Catholic treatise, show theof the need Church protection were the casesexorcism of whichsignificantly increased the appeal Thespectacular tothe way of for thenecessity to visibly most help Church. show increased, not due to the growth of the accusations or reprimands but due to the examples which the most ‘dangerous’enemy of the Orthodox Church. the miracle-punishment, Antitrinitarians are punishedinter-confesional the balance. Both of them entailedtheworst, demandslearn to Ruthenian. cases In the of which reveals who was seen as topreserve seen asanattempt be could adistribution such and Calvinistsides, Catholic and the from cases of conversion two toconvert. Thereareonly aspiration position ‘tolerant’ without the monastery and to come confessions got different of people treatise, Orthodox the curedIn light. negative in a presented there. This definitely shows much more inclusive and religiously ‘Historical’ argumentsII. were used by Kal’nofoyskyi to show that Orthodoxy is a faith the works of potential polemic anti-Protestant revealsthe that also of plots The analysis 60 CEU eTD Collection Apostolic Church. Apostolic the Catholicmodeled on sample on the –that ofTrent Council accepted is theOne Holy Catholic thisfrom thethe title Church of Holy Orthodox – CatholicEastern Apostolic Church was – the elements moralthe theology of which also were mainly by popularizedJesuits.the Apart gave allegiance to that Bible most popularized by the Jesuits. This goes in line with employing ‘Orthodox’, ‘Protestant’ and probably Polish Catholic translation of the Bible ( hand at Having among the of Bible. the ‘Jesuit’ Polish translations Wujek themost Bible, Thomas Aquinas reveal the influence of the new Catholic moral theology. freedom of will, and individual responsibility, together with the citations of Augustine and can observe the first stepsofthe moral theology. emphasis The on the confession of sins, respect, he acted in coordinationclose with the metropolitan.In theparaenesesmiracles to we source, source, the placing ‘miracle’ inthe attention. center of the miracle treatise determinedhow much andwhat kindof information should be taken from the to create a complete andstandard miracle than account give to ‘data’. correct the The genre of Selecting the material fromsources, he probably was moreinfluenced by practical considerations different chronicle accounts just to inorder createone complete miraclestory in accurate in For sources. presenting instance, hemerged two differentevents represented inthe not thevery new himselfwas shows towards certain translation. skepticism Kal’nofoyskyi Polish of the Lives of Saints – into translation printed only the notuse he did Strangely, Hypatian Chronicle. Saints) the and Another dependency the Catholicon intellectualtradition was displayedin the using The cultural preferences of Kal’nofoyskyigiventhewere to CatholicWest. In this III. While writing these Kal’nofoyskyimiracles, consulted medieval Paterykon (1635), which he definitely had at hand. I believe this 61 Pateryk (the Lives (the of Leopolita Teraturgema. ), he ), CEU eTD Collection equality almost turned into practice. into turned almost equality write the treatise in refined Church Slavonic, illustratingwhose authorwas confident enough to revise the the ideas of Catholic moral by theology and to this that the claims for ‘intellectual’ elaborative,more crowning by the treatise on the moral theology to theto Ruthenian audience? important These because the are questions intellectual gopreferences Did he quote them correctly? Did he adoptthe questions theof his intellectual preferences of Afanasij Kal’nofoyskyi. Which bookstranslations didhe use? from Thomas Aquinas or Augustine borrowings but the creative process reformingof and adapting. adjusting to the needs of the Orthodox community.the idea borrowed he Churches of treatise fromthe significantly it, but competing altered Thus, probably it was not the merereaders on the example ofmiracles, cultural employing the methods of moral theology.Kal’nofoyskyi the exhort to and past Christian and noble its both demonstrating through nation Ruthenian thathappened in the Kyiv Cave Monastery. Itwas writtenpraise to the Church andthe Catholic and Uniate treatises. Evidently,its aim waswider than simply describe theto miracles approaching of way a as tovalid God and but justified by self-excluding the and Holy alien not Scriptures.were terms these Kal’nofoyskyi for that God, as a way of Protestant thinking, are almost equally Thus,used insuch the termstext. as It‘good brings deeds’, us to asthe an ideaelement of Catholic religious preferences hesoteriology, because used terms theboth from Catholic the andfrom Protestant sides. and the assuredness in After all, there are a lot of questions for further analysis. The most appealing for me are With the lapse of time, the works, published after The religious terminology used by the author does not allow us clearly to detect his Summing up, Teraturgema is a much more complex treatise on miracles than the similar 62 Teraturgema, Man’s Peace with God were getting more and (1669) CEU eTD Collection modern Orthodox intellectual world and gives inspiration furtherfor research. in line with the religious ‘choices’. This opens a door to a more complex vision of the early- 63 CEU eTD Collection Kal’nofoyskyi, Afanasij. Letopis’ poIpatievskomu spisku [The Hypatian Chronicle] in Kosov, Sylvestr. Exegesis, to iest danie sprawy o szko Dokumenty Soborów Powszechnych. Tekst Borowik,Theodosius. Kiêvo-Pecherskii Creeds Christendom,of with History a and Critical Notes.Christian Classics EtherealLibrary. Miko Kosov, Syl’vestr. Paulina Lewin. Cambridge: Harvard University Press, 1987: 119–326. 1987: Press, University Harvard Cambridge: Lewin. Paulina by introduction with Monastery, Caves Kievan the on Writings Seventeenth-Century In Cia pieczarach, wktórych woli po Bo Ğ and Winnitsa Schools, where Monks study Greek Religion..]. In Henryk Pietras sj. Councils],vol. 4. (1511 – 1870): Lateran, Trent, Vatican I,. edited by Arkadiusz Baron, Ks. tych Press, 1987: 3–116. Caves Monastery, letopisyei about theabout Various Miracles of that Honorable Table].In Cave Monastery]. Saint FathersKyiv of episkopa M ucz Obrazie Panny Maryi. XV i XVI Wiek tej wielebnejtablice.rozmaitych izdavaemyi http://www.ccel.org/ccel/schaff/creeds2.v.i.i.iv.html History or Novel about the Icon of the Holy Lady Mary from Zyrowic], Wilno, 1622. 6á godnych, o Obrazie Przeczystey MarieyPanny Zyrowickim Cudotwornym... W powie Kloss. vol. 2. Moscow: Yazyki Russkoi Podolskom i Volynskom General-Gubernatore. Governor-General].part vol.1, edition.8. 1 Kyiv, 1914: 422–447. for Examiningissued in Russia and the AncientVolhynia Documents Podolia, Kyiv, wi onimskim, yorozmaitychCudách... Pilnie zebranay... toDrugi Ráz w Druk Podána. á aj from Wilkowieck. from aj á Ċ ą swoich z Ī tocudotwornymMonastyru Pieczarskim Kiiowskim,y iako w obudwu zakonnicy Religiey graeckiey,przez wielebnego oycaKossowa, Sylwestra electa e szko Ǎ . [The Complete Collection of Russian Chronicles] with an introduction by Borys Ǎ kommissiyeyu dlyarazbora drevnikh sostoyashchyeiaktov, á Ğ ach przez trzylataach napisane...professora, 1635[Exegesis, On the CaseKyiv of cislawskiego, Mogilowskiego, Orsza áRĪ Ǎ Pateryk Pateryk yli. [Teraturgema orMiracles Took that Place in the CaveKyiv Monastery]. Ʉ rakow: Wyd WAM, 2005. with introduction by Paulina Lewin. Cambridge : Cambridge Lewin. Paulina by introduction with University Harvard Historia abo Powie , edited by Abramovich Dmytro. 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