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Journal articles on the topic 'Pre-Slavic Christianity'

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1

Harkovschenko, Yevgen. "Sofianess and filosofization of Kyivan christianity theology." Ukrainian Religious Studies, no. 73 (January 13, 2015): 84–91. http://dx.doi.org/10.32420/2015.73.463.

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The basis of Kiev Christian theological method is Sophian tradition in European philosophical and religious art. Sophian tradition was elaborated in the pre-Christian period (Plato). It reflected in the works of prominent Christian theoreticians (Athanasius, Gregory of Nyssa, Macarius the Great, Gregory the Theologian) and Old Slavic (Cyril, Methodius) and ancient teachers of Christianity (Hilarion, Klim Smolyatich).
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2

Tolstaya, Svetlana M. "Christianity and Slavic Folk Culture: The Mechanisms of Their Interaction." Religions 12, no. 7 (2021): 459. http://dx.doi.org/10.3390/rel12070459.

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In Slavic folk culture, Christianity is a foreign, borrowed cultural model, while the oral tradition is native and familiar. The different areas of folk culture were influenced to varying degrees by the Christian tradition. The most dependent area of Slavic folk culture on Christianity was the calendar. In many cases, it only superficially accepted the Christian content of calendar elements and reinterpreted it in accordance with the traditional mythological notions. The same can be said about the folk cult of saints. The Christian saints replaced pagan gods and over time were included in the
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3

Baidin, V. V. "The Basics of Russian Identity." Язык и текст 11, no. 1 (2024): 17–25. http://dx.doi.org/10.17759/langt.2024110102.

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<p>The identity of Russian culture and its historical development was determined by the most important verbal and visual archetypes. The first include some key words identified according to the principle of “basic lexemes of a given language” by M. Svodesh, and the language structure that arose in the Proto-Slavic and Old Slavic eras. The second should include the sacred plastic images of medieval Orthodoxy, largely inherited from the Old Russian pre-Christianity of the second half of the first millennium.</p>
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4

LUKIĆ, Milica, and Katica NOVOSELAC. "IN THE FOOTSTEPS OF (PROTO)SLAVIC TRACES IN THE SHORT STORIES OF SLAVONIAN ETHNOGRAPHER JOSIP LOVRETIĆ." Lingua Montenegrina 33, no. 1 (2024): 223–51. https://doi.org/10.46584/lm.v33i1.740.

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This work explores potential traces of (Proto)Slavic substratum in thir-teen selected short stories and sketches by Slavonian writer and ethnographer Josip Lovretić, aiming to lay the groundwork for a monographic study on this issue. This is achieved through a combination of philological and cultural approaches, focusing on three elements: a) folk customs and songs accom-panying festivals throughout the church calendar year, b) (mythical) landscape woven into the narrative through descriptions of nature, and c) folk beliefs and tales. The chosen approach to identifying remnants of Proto-Slavic
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5

ALEXEEV, S. V. "MEDIEVAL SOURCES ABOUT SLAVIC PAGANISM: THE BULGARIAN-MACEDONIAN REGION." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 13, no. 2 (2024): 48–59. https://doi.org/10.22394/2225-8272-2024-13-2-48-59.

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The purpose of the article is to analyze medieval sources about the pre-Christian beliefs of the Slavs of the Bulgarian-Macedonian group. The author notes that the historical, cultural and religious context of the era should be clarified. The analysis helps to understand the political and sociocultural factors that influenced the formation of ideas about Slavic paganism. The methodology is based on several approaches. An extensive analysis of medieval sources about Slavic paganism in the Bulgarian-Macedonian region is conducted. Some written sources, archaeological finds, icons, manuscripts an
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6

Markova, Natalia Mikhailovna. "The Dog in Universal Cultural Denotations and Biblical Connotations." Философия и культура, no. 6 (June 2024): 182–93. http://dx.doi.org/10.7256/2454-0757.2024.6.71044.

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The article is devoted to the study of the special connotations of the word "dog", which have been formed in the history of culture and are inextricably linked both with the Christian, biblical context and with the collective memory of pre-Christian folk traditions. The article traces the ambivalence of the dog's image in theological, cultural and vernacular aspects. The ambiguous interpretation of biblical stories related to the dog is considered, giving rise to the inconsistency of its image in Christianity, which has deep roots, going back to pre-Christian beliefs, namely, Judaism and Slavi
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7

Oancea, Constantin Horia. "Simeon the God-Receiver (Luke 2:21–35) as a Translator of the Septuagint: Investigating the Sources of a Popular Hagiographic Legend in Orthodox Christianity." Religions 15, no. 11 (2024): 1409. http://dx.doi.org/10.3390/rel15111409.

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The legend of the old man Simeon, who received Jesus in his arms and was one of the Septuagint translators, is almost unknown in Western Christianity but is very popular today among Orthodox Christians. The version circulating in Orthodox churches is based on the account in Demetrius of Rostov’s Lives of the Saints. The article explores the occurrences of the legend in modern, medieval Slavonic, Byzantine, and oriental writings and attempts to identify the stages of the transmission of the legend from antiquity to modern times. The historical analysis and the comparison of the motifs found in
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8

Malinov, Alexey Valer'evich. "Hussism as Evaluated by the Petersburg Slavophiles (From I.S. Palmov’s Letters to V.I. Lamansky)." Slavianovedenie, no. 4 (December 15, 2023): 120–39. http://dx.doi.org/10.31857/s0869544x0026711-5.

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The article precedes the publication of two letters from the Slavist, Professor of the St. Petersburg Theological Academy Ivan Savvich Palmov to his teacher Vladimir Ivanovich Lamansky, which reveal the circumstances of Palmovs mission to the Slavic lands in the years 1881-1882. It is noted that during the mission, Palmov continued to collect materials on the history of the Hussite movement in the Czech Republic, referring primarily to the works of predecessors and followers of J. Huss. Lamanskys views on the origins and character of Hussiteism, which were reflected in his lecture courses at S
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9

Олег, Корытко,. "Baidin V. V." Theological Herald, no. 2(45) (June 15, 2022): 359–69. http://dx.doi.org/10.31802/gb.2022.45.2.021.

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Осмысление специфики русской религиозности — давняя тема в научных исследованиях, идущих, как правило, по пути поиска в «народном православии» отголосков архаических, дохристианских верований. Традиционный подход основан на том утверждении, что на русской (и шире – славянской) почве христианство вобрало в себя некоторые архаические элементы, вплетённые в обрядовую форму и отражённые в культурной символике и мировоззрении людей. Вышедшая в 2020 г. в издательстве «Алетейя» работа французского культуролога русского происхождения, доктора славянской филологии Валерия Викторовича Бáйдина предлагает
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10

Lech, Jacek, and Danuta Piotrowska. "From the history of research into the Slavic lands and peoples in Polish archaeology to the early 1940's." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 23 (November 26, 2019): 301–24. http://dx.doi.org/10.33402/mdapv.2019-23-301-324.

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The article presents the interest of Polish archaeology before 1945 in the prehistory and early history of the Slavs. The pioneers were Count Jan Potocki towards the end of the 18th century a representative of the Enlightenment period, and then Zorian Dołęga Chodakowski. Chodakowski’s work from 1818 about the Slavs before Christianity opened the Romantic period in Polish antiquarianism. At this time the greatest Polish poets were writing important works relating to the pre-Christian past of Poland, and a statue of the pagan god Światowid (Światowit) was found in the river Zbrucz. Studies of th
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11

Morozova, Darya. "The Syrian romance of St. Clement of Rome, and its early Slavonic version." Ukrainian Religious Studies, no. 91 (September 11, 2020): 45–65. http://dx.doi.org/10.32420/2020.91.2141.

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The article analyzes the ethical and theological content of the apocryphal Syrian "autobiography" of St. Clement of Rome (Epytome), as well as its early Slavic translation (Life of St. Clement). The study uses historical-philosophical, patristic and philological methodology to outline the specific teachings, attributed to St. Clement by this Greek-speaking Syrian text from the pseudo-Clementine cycle. The methods of comparative textology and translation studies are used to analyze the features of the Slavic version of the work. 
 The study revealed that, contrary to the ideas of the publi
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12

Milošević, Ante. "remnants of our pre-Christian beliefs around Ljubuški in Herzegovina." Godišnjak Centra za balkanološka ispitivanja, no. 48 (January 6, 2022): 249–66. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-48.130.

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In the last few decades, various branches of science, especially philology with the analysis of ancient ritual texts, toponomastic research and comparative studies of oral tales in the folklore tradition of different populations, have significantly contributed to the new knowledge of ancient beliefs and gods worshiped throughout Europe, in the period before Christianity was completely established. I have discussed these issues on several occasions, by classifying such remains in Croatia, in the new finds or the monuments that were previously known, but were interpreted differently - both chron
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13

Sinkevych, Nataliia. "Ut unum sint: Constantinople and Rome in Ruthenian Historical Narrations of the Seventeenth Century." Kyivan Academy, no. 18 (June 3, 2022): 141–60. http://dx.doi.org/10.18523/1995-025x.2021.18.141-160.

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As it is broadly known, the history of the Church began to be one of the most potent elements in Early-modern controversial literature. Ruthenian polemical writings were not an exception; both Uniate and Orthodox authors broadly used facts of Church history considering themselves as the continuators of the Kyivan Christianity. Understanding historical narrative as a logically consistent sequence of events with implicit causal relations, this article presents the analysis of the appearance and transformation of two important historical narrations: on a Great Schism and on the Unity of Florence.
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14

Ghimpu, Vlad D. "NUME ROMÂNEȘTI ȘI CREȘTINISM PRESLAVON ÎN RUSIA KIEVEANĂ." Magazin Bibliologic 3-4, 2021 (December 10, 2021): 145. https://doi.org/10.5281/zenodo.5771811.

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As a result of the study of wall inscriptions from the Saint Sophia Cathedral and other churches in Kiev, the capital of Kievan Rus’, we can formulate some signifi cant reasoning for the history and culture of the Romanian people of this period. Thus, we can state that in Kiev, in its parishes, the Romanian population had lived since the early Middle Ages. It was attested thanks to characteristic names of the early Romanesque era, as well as from the Romanian elements of the late Middle Ages, known from historical documents, some of which still exist. According to the specific of the bri
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15

Kuzemina, Iuliia Vladimirovna. "Linguistic and cultural features of Moscow toponyms." Litera, no. 3 (March 2025): 202–9. https://doi.org/10.25136/2409-8698.2025.3.71844.

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The subject of the study is the linguistic and cultural component of the semantics of toponyms of various types of the city of Moscow. The main features of the Moscow toponymy and those lexico-thematic classes and groups with which they relate are established in the study. Various layers of Moscow toponyms have been identified from a historical point of view: the foundations of pre-Christian origin (Finno-Ugric, Baltic, Slavic), the foundations associated with the spread of Christianity, including those of Russian origin, the foundations that appeared in the modern historical era, mainly of So
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16

Totomanova, Anna-Maria. "Toponyms in the Slavonic Excerpt from the Chronicle of Julius Africanus." Studia Ceranea 14 (December 30, 2024): 637–51. https://doi.org/10.18778/2084-140x.14.24.

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For a long time, Julius Africanus’ Chronicle has only been known through hundreds of fragments scattered across Greek, Latin and Oriental (Syriac, Arabic, and Armenian) manuscripts. About fifteen years ago, a long and coherent Slavonic excerpt from Africanus’ Chronicle was found in a chronographic compilation that survives in the five Russian witnesses of the 15th–16th centuries. The compilation has been erroneously identified as a Slavic translation of an abridged version of the Chronicle of George Synkellos. The excerpt contains Africanus’ main narrative devoid of the pre-Olympic history of
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17

Golovata, N. "Our Lady’s miracle-working icons and the semiotics of the world tree." Ukrainian Religious Studies, no. 87 (March 26, 2019): 55–79. http://dx.doi.org/10.32420/2019.87.1317.

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The article is devoted to study of the modes of inheritance of cultural symbols. In particular, it is a research of perception in Christianity of preceding cultures’ archetypes. The study provides the analysis of semantic links between the symbols of the World Tree, the Vivifying Cross and the meaning of the Blessed Virgin image. The article shows how the pre-Christian symbols of the World Tree and the cross itself were merged and transformed in Christian theology, liturgy and iconography in the image of Golgotha Cross. The cross acquires the features of a Cosmic Tree, which combines the lower
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18

Mladjov, Ian. "Monarchs’ Names and Numbering in the Second Bulgarian State." Studia Ceranea 5 (December 30, 2015): 267–310. http://dx.doi.org/10.18778/2084-140x.05.09.

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The article explores the onomastic practices of medieval Bulgarians, focusing on the Second Bulgarian State, from the late 12th to the early 15th century. The collected evidence suggests that soon after their conversion to Christianity, Bulgarians abandoned the attested pre-Christian clan names. Yet, despite the undeniable strength of Byzantine cultural influence, neither aristocrats nor commoners in Bulgaria seem to have adopted Byzantine-type family names, nor, for that matter, making recourse to the use of patronymics as found among the Eastern and other Southern Slavs. Thus, for example, t
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19

Sundqvist, Olof. "The Ceremony of “King Taking” at the Swedish Mora Stone." Religionsvidenskabeligt Tidsskrift 74 (March 25, 2022): 89–118. http://dx.doi.org/10.7146/rt.v74i.132103.

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ABSTRACT: There are no sources which explicitly describe the complete initiation ritual of a pre-Christian king in ancient Scandinavia. However, there are sources from Scandinavia and Europe more broadly describing medieval royal inaugurations that may be based on older ceremonies related to the initiations of pre-Christian rulers. Whether or not elements in the medieval royal inauguration at Mora, south of presentday Uppsala (Sweden), are based on pre-Christian traditions is an old research problem. This royal initiation ritual is visible in the medieval provincial laws of Sweden and other so
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20

Турлаева, Алина Сергеевна, and Михаил Сергеевич Хмелевский. "IMAGE OF DEVIL IN LITHUANIAN, LATVIAN AND RUSSIAN PHRASEOLOGY." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 2(115) (July 26, 2022): 122–27. http://dx.doi.org/10.37972/chgpu.2022.115.2.017.

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В настоящей статье анализируются наиболее частотные литовские и латышские фразеологизмы с компонентом черт, или Велняс, в сопоставлении с русскими. В исследовании представлено несколько аспектов данной проблематики, в частности, дается краткий обзор фактов, подтверждающих близость этих языков к древнему индоевропейскому языку, а также кратко описываются общие представления балтов о Велнясе, своими корнями уходящие в эпоху язычества, которая у литовцев и латышей сохранялась вплоть до XVII в. Основная часть работы посвящена анализу языкового материала, который делится на три основные группы по п
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21

Рахно, Константин Юрьевич. "The Folkloric Image of Unbaptized Children in Nikolai Gogol’s Story “A Terrible Revenge”." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 3 (November 2, 2020): 66–72. http://dx.doi.org/10.26158/tk.2020.21.3.005.

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«Страшная месть» - одно из самых ярких и знаменитых произведений Николая Гоголя. В нем мотивы народного христианства переплетаются с архаичным языческим пластом мировоззрения. В литературоведении продолжаются споры о том, что положено в его основу: сюжет и образы, заимствованные писателем из современной ему романтической литературы, или же фольклорные мотивы. Долгое время считалось, что на появление повести существенное влияние оказала западноевропейская литература эпохи романтизма с ее сюжетными поворотами и персонажами. Но на современном этапе мнение о том, что подавляющее большинство образо
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22

Kozlov, Mikhail, and Elena Boytsova. "On the Problem of the Place and Role of Wells in the Mythological Representations of the Eastern Slavs of the Pre-Mongol Era." OOO "Zhurnal "Voprosy Istorii" 2021, no. 9-2 (2021): 41–51. http://dx.doi.org/10.31166/voprosyistorii202109statyi33.

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Based on the analysis of ancient Russian chronicles, archaeological data and folklore sources, the publication reconstructs the ideas and beliefs of the Eastern Slavs of the Old Russian era associated with wells, which represented in the minds of our ancestors a certain mythological space between the world of people and the sacred underground world. The authors point to the obvious connection of the pagan cult of wells with the cults of water and earth, as well as the ideas of our ancestors about the afterlife. In their opinion, the custom of worshiping wells is one of the oldest traditions in
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23

Solodova, Galina S. "CIRCUMSTANCES THAT DETERMINED THE SPECIAL RELIGIOUS POLICY IN TURKESTAN AND SOME OF ITS PRINCIPLES (THE PRE-REVOLUTIONARY PERIOD)." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 81 (2024): 224–33. https://doi.org/10.17223/1998863x/81/20.

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The article highlights the main factors that have shaped the unique religious situation in Turkestan. The specifics are attributed to the following circumstances: (1) The region has a “multi-ethnic” nature with an extremely high degree of ethnic diversity. (2) Despite Islam’s undeniable dominance, the extent and practice of Islamic involvement varied among different ethnic groups. Traditional polytheistic beliefs, adat, and shamanism were prevalent among the nomadic peoples. (3) Three types of migrations simultaneous occurred: the relocation of Sarts, Tatars, and Russians. For the nomadic Kyrg
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24

Andersen, Henning. "PIE *peh2ur ’fire’. Two Slavic etymologies." Slovene Linguistic Studies 13 (October 12, 2021). http://dx.doi.org/10.3986/sjsls.13.1.01.

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 The article adds two Proto-Slavic derivatives of the Proto-Indo-European word for ‘fire’ to a small number of other, already identified derivatives (§1). Detailed phonological and morphological analysis of the words for ‘bat; moth, butterfly’ establish PS *netopyŕĭ ‘bat’ and PS *netopyŕĭ, *netŭpyŕĭ ‘moth (> butterfly), which support a Pre-Proto- Slavic (PPS) *[nekt-i+pūr]-ja- ‘[night-time fire] one’. Semantic interpretation posits the social and ecological context for the divergent nominations ‘bat’ and ‘nocturnal moth’. The variant word sha
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25

Kobyletskiy, Mykola, та Liubomyr-Petro Pavlish. "РУСЬКА ПРАВДА У ПРАЦЯХ НІМЕЦЬКИХ ДОСЛІДНИКІВ". Visnyk of the Lviv University. Series Law, 20 червня 2025, 85–97. https://doi.org/10.30970/vla.2025.80.085.

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The article shows the role and place of German scholars in the study of Rus' Pravda and other sources of law of the Kyivan Rus' State. The author analyzes the works of August Ludwig von Schlözer, Johann Philipp Gustav von Ewers, Alexander von Reinz, Gustav Roselkampf, Johann Georg Neumann, Ewald Sigmund Tobien, Leopold Karl Goetz, Jozef Kohler, Dieter Strauch, and Günter Baranowski. German scholars, starting with Johann Philipp Gustav von Ewers, compared the Rus' Pravda with the sources of European law, in particular, Germanic law, and pointed to the influence of Germanic and Scandinavian law
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