Auswahl der wissenschaftlichen Literatur zum Thema „St. Andrew (Church : Ford)“

<p>The sprouts of the research have appeared during the development of “Latgale Linguo-territorial Dictionary” (2012), creating a headword “Andreja dīna” (Andrew’s day) (Šuplinska 2012: 39–42). The goal of the article is to analyze a current layer of the concept of Andrew’s day in today’s society, culture, as well as to look for common traditions, ritual layers in the deepest perception of the concept, linking the Baltic and Slavic folklore and traditions of Christianity.</p><p>The results of the survey conducted in 2010 show, that the most well-known celebrations in Latgale are those, ones that have roots in Christian traditions, while at the beginning of the 21st century the celebration of Juoņa dīna (Summer solstice) is the most popular one. Andrew’s day, like Anna’s day, is not related to the ancient Latvian seasonal traditions, however, at the same time these two days have been characterizing concepts of the cultural space of Latgale for several centuries. It must be mentioned, that the popularity of this celebration is strengthened today with the particular measures organized in certain areas of Latgale (for example, Anna’s day – in Dagda, Bērzgale, F. Trasuns’ Museum “Kolnasāta” Andrew’s day – in Rēzekne).</p><p>There have been used linguo-cultural and comparable approaches in the research, viewing the topical, well-known layer of Andrew’s day as a name’s day, “additionally given passive features, which usually are known by a certain user group” (Степанов 004: 48). In this sense, Andrew’s day is revealed as a church calendar day and Andrew’s day as a popular tradition, ritual (“inner meaning, etymology [..] also known for its user so much, that it was the basis for other layers of the concept”; Степанов 2004: 48).</p><p>Andrew’s day is on the 30th of November according to the Catholic calendar, but according to the Orthodox and Old Believers’ calendar it is on the 13th of December, one of the newest days of celebration, that gained its popularity with the strengthening of the Christian traditions, by synthesizing folk and religious ritual elements. It must be admitted, that in the current territory of Latgale this tradition manifest itself more strongly (compared to other regions of Latvia), because:</p><p>1) Andrew’s day marks the end of the year and the beginning of Advent in Catholic Church;</p><p>2) it might have been promoted by the fact, that Latgale was a part of Rzeczpospolita (transition to the new calendar, Strengthening Catholicism);</p><p>3) the border area is characterized by a multi-ethnic composition and a mix of traditions.</p><p>To show that Andrew’s day tradition is topical in border cultural space, there will be described: firstly, prevalence of the person’s name, popularity, secondly, interaction between Christian and folkloric elements, most often in the brachyology layer, thirdly, the traditions of modern event in Rēzekne at Rēzekne Higher Education Institution (additional passive meaning, that has arisen in the last 20 years).</p><p>Studying Kārlis Siliņš’ “Dictionary of person’s names”, we can get a number of important facts on the prevalence of Andrew’s name in Latvia:</p><p>1) Andrew, from the Greek ἀνδρεῖος means ‘manly, brave’ and the first time in Latvia it was mentioned in 1204 in the Livonian Chronicle;</p><p>2) Latgale is the place, where the first time there were mentioned variants of the name Andrejs (Andrew), such as Andžejs (Ludza 1599), Andža, Andžs (Viļaka 1738), Andrīvs (Višķi 1762);</p><p>3) in K. Siliņš’ dictionary there are given 47 variants or derivatives of the name Andrew (Andrejs), which contain the root of the name Andrejs.</p><p>The statistics on persons’ names in Latvia and Lithuania slightly differs by its criteria, but it is regularly collected and is available in the Central Statistical Bureau data. In turn, the data collected by Russia is quite conditional and taken from the project “Планета имен и фамилий” (“The planet of names and surnames”) website, that since 2006 collects information on onomastic research studies, as well as provides the reviews and, where possible, the analysis on the most popular names (http://imja.name/index.shtml).</p><p>Studying the origin, prevalence and popularity of the name Andrew (Andrejs), there is a number of questions to be addressed to some research dedicated to onomastics, but it is clear, that this person’s name is still the second most popular name in Latvia (if to count together the names Andrejs and Andris), and the word is given to newborns and has taken the 14th place by its popularity in Lithuania (1991–2010), and still it is the most popular name in Slavic cultures.</p><p>Describing the concept of Andrew’s day in additional passive sense (church calendar day), it must be reminded, that the change of the actual and passive role has appeared in the relatively recent past. That is to say, until the Soviet occupation (after the World War II) there were used Catholic calendars in Latgale.</p><p>Semantics of Christian Andrew’s day is associated with the worship of St Andrew. St Andrew is the first of the 12 disciples of Christ (New Testament 1877: 101), a follower of John the Baptist. According to religious sources, in the year 67 on the 30th of November he was martyred on oblique (X type) cross, now commonly known as St Andrew’s cross.</p><p>In Ukrainian folklore there can also be found clear indications of the fact, that such celebration existed until the day of Saint Andrew: “one of the most poetic and unique winter holidays is Калита [Kalita] festival (from “Kalendo”). In the past it was also celebrated on the 11th or 14th of December, but later the tradition to link it with Andrew’s day has become more common [13th of December – I. Š.]” (Cкуратiвский 1995: 248–249).</p><p>If to compare the evidence, which has remained in Baltic and Slavic folklore, then the ritual of preparing food and eating (also fortune telling) is different and has remained in Ukrainian folklore tradition. It must be mentioned, that herbal magic indications have remained fragmentary in Belarusian folklore. We are talking about a plant speedwell (Veronica officinalis), that was kept by young ladies as it is Andrew’s plant, which allows to keep the chosen person beside (Арцeменка 2013). Magical rituals are quite common:</p><p>1) deciding fate, divination of the chosen young man (uncommon – young lady), prediction of marriage, success–failure, next year forecasting;</p><p>2) the household magic, that is connected with weather observations, particularly water listening ritual.</p><p>In conclusion it must be emphasized, that the magic of Andrew’s day, that was used to predict winter and future, has more remained in Slavic folklore traditions, which certainly contributed to the worship of Saint Andrew preached by Orthodoxy, but it was not so significant in Catholic traditions. At the same time, though fragmentary, but the manifestations of destiny and household magic have remained in Latvian and Latgalian folklore.</p><p>As already mentioned at the beginning of the article, after Latvia gained its independence the celebration of Andrew’s day emerged throughout Latvia (passive meaning of a new concept has intensified). Since 1998 the traditions of Andrew’s day are celebrated at Rēzekne Higher Education Institution.</p>

The lives of many converts in nineteenth-century England underwent quite significant, and often drastic change as a result of their decision to enter into full communion with the Catholic Church. Social ostracism, rejection by family and friends, and acceptance of the loss of professional advancement were counted among the risks of ‘going over’ to Rome. Conversion brought with it a discontinuity with the past; yet the Catholic careers of many of those received into the Church exhibit a remarkable continuity with the subject's non-Catholic past, if not in matters of doctrine and worship, then certainly in the field of social and apostolic goals. Father George Bampfield, educator of the poor and lower middle classes, and pioneer of Catholic evangelization in Hertfordshire and North Middlesex, is one such example. His career, in both its Anglican and Catholic spheres, represents the realisation, in albeit very changed circumstances, of a vision first glimpsed and a commitment made within the bosom of the Establishment.

During archaeological investigations of 2020 at the settlement of Sitka I situated to the south from Novgorod, the necropolis of the Church of St Andrew the Holy Fool on Sitka of the Sitka Monastery was excavated. In the mixed strata between burials of the 17th–18th century, the face valve of an encolpion with the Crucifix was found dated through analogues to the 14th century. Apparently, it came from a disturbed later grave and belonged to a representative of the clergy.

Octoechos is not merely a musical manual in everyday use during the service in Orthodox Church, but also a comprehensive anthology of church poetry. It contains poetical works of great Byzantine poets, such as John of Damascus, Joseph the Hymnographer, Andrew of Crete. The use of Octoechos during the service is strictly regulated by Typicon. After accepting the Orthodox rite, the Slavs were acquainted with Octoechos which has undoubtedly made a great impression on the attentive audiences present at the service. Octoechos has also influenced the work of medieval Serbian hymnographers all of whom were, as it is well known, pious men. The influence of the poetics typical of hymns of the Octoechos has already been present in the Akoluthia to St. Simeon written by St. Sava. In the hymnographical work of Theodosius this influence is even more present, especially in his Canons on the eight modes (echoi) that follow the pattern of the supplicatory canons of the Octoechos. Ephraim, who was the Serbian patriarch in two turns (1375-1379, 1389-1392), wrote his church hymns and prayers following those of the Octoechos. Ephraim composed his stichera dedicated to Christ and Theotokos following the regular change of tones of the Octoechos. The spirit of Octoechos has also marked the work of the last Serbian anonymous hymnographers who wrote Akoluthia to the Translation of the holy relics of Saint Apostle Luke to Serbia and the Paraklisis to St. Luke (mid 15th century).

The intertwined relationship between the foundation of the burgh of St Andrews by Robert, bishop of St Andrews (d.1159), and the establishment of the Augustinian cathedral priory (St Andrews Day 1140) has not hitherto been explored. Building on the work of A. A. M. Duncan, it is argued here that the burgh was set up in response to the establishment of the new priory and the ambitious programme pursued by its first prior, Robert (1140–60). The burgh's early history was bound up in the contentious relationship of bishop and prior, as Prior Robert sought to gain sole control over the cathedral and the altar of the apostle Saint Andrew, the parish church, ecclesiastical lands in east Fife, and their revenues. The burgh allowed Bishop Robert to recoup some of his financial losses, but the priory's commercial ambitions presented competition for the bishop's burgesses in the burgh's first generation.

In the year 1294/95, in the church of the Virgin Peribleptos in Ohrid, figures of the apostles Peter and Andrew were painted in the bottom register of wall paintings of the south wall, in front of the altar space (fig. 1), while those of St. Clement of Ohrid and St. Constantine Kabasilas appeared on the opposite, north wall (fig. 2). Their choice and placement on such a conspicuous location have already been the subject of interest of scholars who attempted to explain their iconography and unveil the reasons behind their appearance in this Ohrid church. The image of apostle Peter is related to the text of Mt. 16, 18 and this apostle is thus represented as carrying a church on his back while trampling on Hades who, at the same time, is being pierced by an angel bearing a lance. From above, Christ, shown in bust, addresses St. Peter with the gospel text written out in fresco above his image. This rare representation could be interpreted as an image referring to the founding of the church on earth by Christ. The gospel text which inspired it was one of the main arguments in the primacy doctrine of the Roman church. In Byzantium, on the other hand, the equality of all apostles was underlined, and Peter shared his place of honor with Paul and, at times, Andrew. This can explain the presence of the latter by Peter's side in the mentioned Ohrid church. On the opposite wall we find figures of saints who held in particular reverence in the Ohrid area, namely those of Clement and Constantine Kabasilas. St. Clement (whose relics were treasured in Ohrid) was a bishop in nearby Velika in the X century, and his cult developed shortly after his death. On the other hand, at the end of his lifetime Constantine Kabasilas, an archbishop of Ohrid from the middle of the XIII century, was very devoted to the emperor Michael VIII and that seems to have decisively contributed to the early development of his cult. We can basically except the opinion of those among the scholars who associated the images of the mentioned saints with Christ's founding of the church on earth and the spreading of Christianity among the Slavs. However, since the archbishopric of Ohrid had no direct apostolic origins, and since even St. Clement was actually its founder, the wall paintings of the Virgin Peribleptos should be viewed in a somewhat different light. It is well known that the Archbishopric was founded by emperor Basil II who, in the second sigillium (1020), associated it with the earlier existing Bulgarian archbishopric. However, in the XII century, if not already at an earlier date, the archbishopric of Ohrid began to be associated also with Justiniana Prima, the archbishopric founded by emperor Justinian in 535. The first to include it in his title was the archbishop of Ohrid John Komnenos, in 1157, and many of his successors followed his example. Formulas such as Bulgarian and Prima Justiniana which appear in their titles were of a legal and canonic nature and were used in defending the autocephalos rights of the Archbishopric from both the Roman and the Constantinopolitan church. This prompts us to explain the wall paintings of the eastern part of the naos of the Virgin Peribleptos as a result of intentions of the archbishops of Ohrid to underline the ties of their church with Justiniana Prima and the Bulgarian archbishopric. The image of the founding of the church upon St. Peter is not only a universal image of Christ's founding of the church on earth but also a reminder that the archbishopric of Ohrid was formed on the territory of ancient Illyricum which once belonged to Rome and was handed over as a result of an agreement between pope Vigilius and emperor Justinian for the purpose of founding the autocephalos church of Justiniana Prima. Supposedly, the independence and high rank of the archbishopric of Ohrid found justification in those facts. In his letter to patriarch Germanos II (from the 1220's), the archbishop of Ohrid Demetrios Chomatenos goes on to say that the emperor Justinian, in establishing the hierarchy of the most ancient and great patriarchal sees, called the pope of old Rome the first among priests, the patriarch of Constantinople the second and directly after him made mention of the see of the Bulgarian archbishopric, i.e. Ohrid. In the fresco decoration of the Virgin Peribleptos these references to the Roman and Constantinopolitan church were substituted by images of their founders, a common procedure in Byzantine iconography. Just as it did in Chomatenos's letter, the presence of the apostle Andrew was there to point out that the church of Ohrid belonged to the Orthodox world. The second argument upholding the ancient origins and independence of the church of Ohrid - reflected by both the title of its prelates and the wall paintings of the Peribleptos - is based on its ties with the ancient archbishopric of Bulgaria. That is why its archbishops strove to develop the cults of "Bulgarian" saints, primarily that of St. Clement. The text of his vita (XII century), ascribed to Theophylaktos of Ohrid, celebrates him as the most commendable missionary of the Bulgarian people, and in the Catalogue of Bulgarian archbishops (from the same century) he is mentioned in such a manner that one gets the impression that Clement was the first prelate of the territory of the future archbishopric of Ohrid. Such a calculated treatment of St. Clement was especially intensified in the XIII century, as attested in particular by his synaxarion vita and service, in which he is referred to as the thirteenth apostle. A similar phenomenon developed also in the decoration of the church of the Virgin Peribleptos in which Clement plays the role of the first prelate of Ohrid and the perpetuator of the activities of the apostles painted on the wall opposite his image. In order to express clearly and most thoroughly the idea of the origins and the nature of the Archbishopric, it was also necessary to include in this group an image of one archbishop of Ohrid and so the choice fell on Constantine Kabasilas, whose memory was still alive and who, moreover, was the only actually canonized archbishop of Ohrid. Finally, we should also inquire why this ideologically colored fresco decoration appeared in 1294/95 in the church of the Virgin Peribleptos. The theory of the supposed origins of the archbishopric of Ohrid greatly gained in importance in the course of the events related to the Union of Lyon. This time it was suitably used in an attempt to abolish the Serbian archbishopric and the Bulgarian (Trnovo) patriarchate, founded at a somewhat earlier date and for the most part on the one-time territory of the archbishopric of Ohrid. Such pretensions appeared openly in the charter issued by emperor Michael VIII to the archbishopric of Ohrid (1272) and in his memorandum to the pope, read at the Council of Lyon in 1274. Moreover, in 1282 the Serbian king Milutin conquered vast Byzantine territories so that certain administrative units of the archbishopric of Ohrid were not only dislocated within a different state but also became a part of a different, Serbian church. So while the Byzantine emperor attempted to recapture these territories by military force, the archbishop of Ohrid, Makarios, strove to demonstrate visually on the walls of the church of the Virgin Peribleptos the supposed origins of his archbishopric and thus also to claim its rights, through the images of the apostles Peter and Andrew and saints Clement and Constantine Kabasilas. Because of its political engagement, this painted decoration remained unique in medieval art and should thus find explanation in particular ideological and political motives.

<p><strong>Abstract.</strong> The church dedicated to Sant'Andrea (St. Andrew) in <q>Porta Dipinta</q> street in Bergamo city is a treasure that keep inside it a rich heritage of great historical and cultural value, both from the architectural and from the artistic point of view. Lacking of the façade (left unfinished), it is often neglected, despite being on the main road leading to the old town from <q>Sant'Agostino</q> Gate. The approach to an historical building like this requires a multi-disciplinary integration, in order to join the technical competence of engineering sciences to the sensitivity of human and fine arts sciences. For a better understanding of the structural performances of the building, historical research, measurement survey, material and decay condition study have to complement each other.</p>

The article provides an analysis and interpretation of 55 Greek Catholic medals of the 17th – 18th centuries. The search for information about Greek Catholic medals was carried out through the study of scientific literature, search in catalogs of private collections, monitoring of specialized sites dedicated to the subjects of Christian worship and Internet forums of “black” diggers, as well as Internet auctions. During archaeological research, only 4 Greek Catholic medals were identified (Belarus, Lithuania, Poland, Italy). The overwhelming majority of the medals under consideration (51 copies) were discovered during the illegal work of “black archaeologists” in Belarus, Ukraine, Poland and Spain. On the front side, the Greek Catholic medals contain images of the Mother of God Zhirovitskaya, Mother of God of Pochaev, Mother of God of Kholmskaya and Mother of God of Borunskaya. On the reverse side there are images of St. Andrew (apostle), St. Basil the Great, St. Joseph with the Christ Child, St. Josaphat Kuntsevich, St. Anufriy the Great. Most of the medals are labeled in Latin. The inscriptions on the medals with the image of Our Lady of Zhirovitskaya (subtype 3 (no. 5–26)) are made from a set of letters of the Greek, Latin and Church Slavonic alphabets.

This thesis examines the five building campaigns undertaken by the Church of St. Andrew and St. Paul between 1805 and 1932 in Montreal, beginning with the first St. Andrew's Church which opened in 1807; its second genesis in 1851; the first St. Paul's, opened in 1834 and relocated in 1868; and the present Church of St. Andrew and St. Paul, on the corner of Sherbrooke and Redpath streets, completed in 1932. The thesis contains a chapter in the form of catalogue raisonne on the history and provenance of the church's memorials (dating from 1870-1948), including eighteen stained glass windows and examples of ornamental metal work and textiles. Most of these memorials were incorporated into the current church building from the earlier churches. In addition to the topic's inherent interest, this study contributes to an understanding of architectural practice and social history in Montreal during this 125 year period and provides a model for future research

The phenomena of megachurches—churches with approximately two thousand in weekly worship attendance—is especially prevalent in the South. Not only is the South a region of many churches, but the likelihood that a given person attends a large congregation with giant screens, many services, ministries, programs for all ages, and perhaps even multiple locations is higher than anywhere else in the U.S. Not everyone in the South attends a megachurch but because so many do the strong megachurch model affects the general experience of church attendance and belonging, even in small churches. To examine southern megachurches in their variety, this chapter visits four churches that introduce important aspects of this innovative form: Bellevue Baptist Church just outside Memphis, Tennessee; Thomas Road Baptist Church in Lynchburg, Virginia, a church that grew the nation’s largest Christian college, Liberty University; New Birth Missionary Baptist Church in Lithonia, Georgia, associated with the prosperity gospel; and, St. Andrew AME, a neighborhood church that has grown into a multifaceted resource for its largely impoverished neighbourhood in south Memphis.

Chapter 1 traces Paul Rusch’s early life in Louisville as the son of a grocer and as a soldier in World War I. After the war, Rusch led an effort to establish a bohemian art colony in Louisville, though his venture eventually went bankrupt and landed Rusch in court. Rusch left Kentucky and then on a lark volunteered to help rebuild the Tokyo and Yokohama YMCA branches after the Great Kanto Earthquake. His connections at Holy Trinity Church in Tokyo led to positions on the Rikkyo University faculty and as a fund-raiser for St. Luke’s International Hospital in Tokyo. As Rusch worked to convert young Japanese men to Christianity by relaunching the Brotherhood of St. Andrew, Japan was swept up in political and social turmoil and militarism. Along the way, he staged the first organized game of American football in Japan and laid the foundation for Japan’s collegiate football league. Dr. Rudolf Teusler mentored Rusch during tours in America, honing Rusch’s skills in fund-raising, expanding his network to include wealthy patrons, and shaping Rusch’s staunch anti-Communist views.

In his monograph on Easton, Andrew Lee proposed that a previously unidentified contemporary portrait of the cardinal may be preserved in the form of an image added to an existing morality wall painting in the parish church of Lutterworth in Leicestershire. This proposal not only suggests the existence of a second representation of this important historical f igure, but makes this wall painting a public visual expression of the ongoing animosity between Easton and the reformer John Wyclif, the incumbent at Lutterworth. This chapter reviews the conservation history and uncovering of the painting, its probable dating, its visual conventions and its iconographic content. This examination of the evidence makes Lee’s suggestion untenable; however, careful examination of the image of the cardinal shows that it was most probably once part of a scene of the Mass of St Gregory, a late medieval devotional theme exemplifying the doctrine of Transubstantiation. The Lutterworth mural thus represents the trenchant restatement in Wyclif’s former parish of the orthodox position which Adam Easton so vigorously defended.

This chapter cites Countess Delphine’s death on November 26, 1360 at the age of seventy-five, which was considered a momentous event for her close associates, the city of Apt, and the Agoult and Sabran families. It refers to witnesses that recalled many miracles that took place during Delphine’s vigil, proving her sanctity. It also recounts a familiar mark of sanctity that was witnessed by medical doctor and confessor, Master Durand Andree, when he stated that Delphine’s feet stayed pliable after her death as if she was still living. The chapter focuses on Lady Andrea Raymon, a fifty-one-year-old noblewoman living in Ansouis, who gained courage after a prayer to Delphine when she was ambushed by mercenaries. It also delves into Lady Andrea’s testimony of the miraculous healing of the brother of the prior of St. Peter’s church in Ansouis from a deadly fever.

George Hill (1750–1819), a member of the Whig establishment, Principal of St Mary’s College, St Andrews and long-time leader of the Moderate Party at the General Assembly expressed a cautious and conservative theology that was pragmatic and even progressive in its application. He stressed the applicative doctrines that had moral force, such as the Atonement, and if not determinist, then at least a monist vision of the universe. Hill’s most famous pupil, Thomas Chalmers (1780–1847), for all his evangelical formation, from his time as Professor of Moral Philosophy at St Andrews to his spell as Professor of Theology at Edinburgh University then the Free Church College after the Disruption of 1843, held to a solid baseline of a rational religion to which was added an emphasis on the doctrine of sin and a need to receive the atoning work of Christ by faith and to be sanctified. This was to be enabled by preaching to all, without expecting that all will react with sufficient personal faith for salvation. As with Hill, the Bible alone was the guide to truth.

We are on a site visit to St. Andrew’s Church, in Tom’s car, a people carrier. He apologizes for the detritus of children’s toys and discarded food wrappers, the material culture of a family life I have glimpsed only in relief. Sometimes Tom leaves early or arrives late to work when he picks up or drops off his boys at school. He talks often and fondly about them, even as he acknowledges the trials and tribulations of fatherhood, as part of a life packed with too many commitments: “Juggling too many things.” We drive along winding lanes, through the claustrophobically narrow valleys of Stroud, then up onto the tops, where the dark earth of freshly plowed autumn fields exposes a skeleton of drystone walls. This is a familiar landscape for Tom. As we drive he points out places of interest, houses the firm has built and projects that didn’t come off, along with buildings and details of architectural interest....

System of derivational morphology of the Old Russian language has its own characteristics based on the origin of the book vocabulary, which consisted mainly of Proto-Slavic words and calques from Greek words. The main morphological way of word formation was the heritage of the Proto-Slavic language, which developed together with the formation of morphemes as a language unit. Active derivation took place during the formation of the Old Russian book vocabulary. During this period an uninterrupted process began the creation of book translations from the Greek into Church Slavonic. The ancient scribes made extensive use of Greek words calquing, which especially intensified the creation of compound words. Compound words were formed according to the models of Greek composites, but using Russian morphemes. As a result of this process, the lexical fund of the literary language was created, which included words with the root *lěp-. Such words are contained in ancient Russian written records (“Life of St. Sava the Sanctified”, composed by St. Cyril Skifopolsky, “The Life of St. Andrew the Fool”, “The Chronicle” by John Malalas, “The Chronicle” by George Amartol, “History of the Jewish War” by Josephus Flavius, Christianopolis (Acts and Epistles of the Apostles), Uspensky Сollection of XII–XIII centuries etc.). In the article will be considered the word formative structure of words with the root lěp-.

System of derivational morphology of the Old Russian language has its own characteristics based on the origin of the book vocabulary, which consisted mainly of Proto-Slavic words and calques from Greek words. The main morphological way of word formation was the heritage of the Proto-Slavic language, which developed together with the formation of morphemes as a language unit. Active derivation took place during the formation of the Old Russian book vocabulary. During this period an uninterrupted process began the creation of book translations from the Greek into Church Slavonic. The ancient scribes made extensive use of Greek words calquing, which especially intensified the creation of compound words. Compound words were formed according to the models of Greek composites, but using Russian morphemes. As a result of this process, the lexical fund of the literary language was created, which included words with the root *lěp-. Such words are contained in ancient Russian written records (“Life of St. Sava the Sanctified”, composed by St. Cyril Skifopolsky, “The Life of St. Andrew the Fool”, “The Chronicle” by John Malalas, “The Chronicle” by George Amartol, “History of the Jewish War” by Josephus Flavius, Christianopolis (Acts and Epistles of the Apostles), Uspensky Сollection of XII–XIII centuries etc.). In the article will be considered the word formative structure of words with the root lěp-.