Academic literature on the topic 'Russian Byzantine rite'
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Journal articles on the topic "Russian Byzantine rite"
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(Dyachina), Mstislav, and Mikhail S. Zheltov. "“The Rite at Cockrow” in Old Russian Tradition." Slovene 7, no. 1 (2018): 368–89. http://dx.doi.org/10.31168/2305-6754.2018.7.1.16.
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The article deals with an office found in the Old Russian liturgical tradition under the curious title The Rite at Cockrow or The Cockrow Prayers. The article contains a survey of existing scholarly studies of this office, the first publication of its full text based on a 14th-century codex, State Historical Museum (Moscow), Synodal collection, 325, and an analysis of the structure of this office. The authors come to a conclusion that the basic structure of The Rite at Cockrow consists of some introductory prayer texts, a couple of triadika troparia, and a morning prayer (or two or three morning prayers). This basic structure was intended for a private devotion of a monk in his cell; a variation of this structure is still found in the printed editions of the Horologion under the title “When one wakes up...” The core text of The Rite at Cockrow could be expanded by additional prayers, elements of ecclesiastical offices (of matins, probably also of compline), and a specific combination of psalms and prayers intended for private reading while a monk proceeds from his cell to a church. The authors managed to find the direct prototypes of both the basic structure and the ordinances from The Rite at Cockrow in the Byzantine sources. One of such sources is the Hypotyposis of Nicetas Stethatos, which describes private ascetic daily practices of the Studite monks in Constantinople. The Rite at Cockrow was well accepted by the Old Russian practice, since some specific prayers and hymns from this rite are still used even today, being included into the ordo of “Morning Prayers” according to the late printed editions of Russian Molitvoslov (Prayer-Book) and Kanonnik (Book of [hymnographical] Canons).
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Vinogradov, Andrey Yu, and Mikhail S. Zheltov. "The “Apocryphal” Inscription from Mangup, Crimea, and Rituals of “Exposing the Thief”: Magic and Law from Antiquity to the Middle Ages." Slovene 4, no. 1 (2015): 52–93. http://dx.doi.org/10.31168/2305-6754.2015.4.1.4.
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The discovery of a Byzantine bread stamp inscribed with the text of Ps 29:8 in the ruins of Mangup Basilica in Crimea allows the authors of this article to revise the entire tradition of the Byzantine magical and folk “recipes” for revealing a thief; it is this context in which this verse is used in combination with a special bread. Prototypes of these recipes and procedures are attested in the late antique syncretic (pagan-Judeo-Christian) magical papyri, in which private persons are advised to detect thieves by means of special spells, used either on their own or in combination with bread and cheese, an image of an eye, birds, bowls of water, and laurel leaves. In middle- and late-Byzantine manuscripts, these procedures are still present but in “Christianized” forms, even to the extent that a bread-and-cheese (or just bread) procedure is sometimes described as a regular liturgical rite, performed in a church. In the meantime, there is evidence indicating that the Byzantine hierarchy had been struggling with this and other instances of using magical procedures under the cloak of the Christian liturgy, and, in particular, bishops had been expelling priests who used bread sortilege to determine guilt. However, in Western Europe, especially in Germany and England, where spells against thieves had also been known since antiquity, the bread ordeal (English: Corsnaed, German: Bissprobe) became an accepted judicial practice, and even found its way into the official law codes of 11th-century England. Quite surprisingly, a similar phenomenon is attested in Russia (Novgorod) in the early 15th century. Taking into account the Crimean bread stamp studied in this article, one can conclude that bread ordeals, prohibited in Constantinople, could have been tolerated in the Byzantine periphery, including Crimea, and that it is from these areas that this practice could have come to some Russian regions as well.
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Beglov, A. L. "Renovationists and the Soviet government in 1923 in the coverage of the Exarch of Russian Catholics." Russian Journal of Church History 2, no. 4 (December 30, 2021): 37–65. http://dx.doi.org/10.15829/2686-973x-2021-74.
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The publication introduces into scientific circulation three documents of 1923, identified in the archive of the head of the Papal Mission to help the hungry in Russia, fr. Edmund Walsh, stored in the library of Georgetown University (USA). The central document of the published collection is a letter from the Catholic priest Leonid Fedorov, who in 1921-1935 was the head of the Apostolic Exarchate of Catholics of the Byzantine Rite in Russia. The example of the policy in relation to the Renovationist movement is used in the letter to characterize the policy of the Soviet government in relation to religion. Fedorov emphasizes the falsity of the authorities’ assurances about freedom of conscience in the USSR and concludes that the policy is aimed at eradicating all religion. He backs up his opinion with a letter from one of the leaders of the renovationism Mitr. Antonin (Granovsky) with complaints about the tax policy of the authorities. The documents are published for the first time in the original language and translated into Russian.
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Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.
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The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.
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Pilch, Jeremy. "Vladimir Solov’ev and the 19th-Century Pioneers of Catholic-Orthodox Reunion." Downside Review 135, no. 1 (January 2017): 35–54. http://dx.doi.org/10.1177/0012580616684413.
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This article examines the life and work of the Russian thinker Vladimir Solov’ev (1853-1900) and his involvement in a circle of Catholics committed to the work of Catholic-Orthodox re-union in the late-nineteenth century. It analyses the intellectual influences on his thought in the early 1880s when he became an apologist for the Papacy and the work of reunion. Particular attention is given to the Catholic sources which helped shape Solov’ev’s views. Solov’ev’s own position on the reunion is considered, especially in the light of his relationship with Bishop Strossmayer. Other Catholic friendships are also examined, including those with the Jesuit priests Pirling and Martynov, the Russian convert Princess Volkonsky, and the French journalist Eugene Tavernier. In addition, the importance of lesser known figures such as the Barnabite Fr Tondini and the Polish Jesuit Marian Morawski is explored, as is Solov’ev’s reception of communion from the Byzantine-rite Catholic priest, Fr Nikolai Tolstoi. Far from being an isolated pioneer, Solov’ev emerges as one of a closely connected circle of Catholics committed to Catholic-Orthodox reunion.
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Письменюк, Илья. "Involvement of the Greek hierarchy in the development of the Old Believer schism in Russia." Церковный историк, no. 2(2) (August 15, 2019): 153–71. http://dx.doi.org/10.31802/chist.2019.2.2.007.
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Статья посвящена участию и роли греческой иерархии в развитии старообрядческого раскола на Руси. Начавшийся в середине XVII в. раскол стал одной из самых печальных страниц в истории Российского государства и Русской Православной Церкви. Это событие было вызвано церковной реформой и книжной справой, организованной патриархом Никоном с ориентацией на греческое православие. Противники данных преобразований, отказавшиеся признать новый русский обряд, учинили раскол и вошли в историю под названием старообрядцев. Тематика раскола Русской Церкви достаточно подробно исследована в отечественной историографии с акцентом на личностные характеристики патриарха Никона, царя Алексея Михайловича, а также лидеров старообрядчества. Однако, с учётом прогреческого характера церковной реформы патриарха Никона, в науке остаётся достаточно слабо освещённым вопрос участия непосредственно греческой иерархии в событиях раскола и роли, которую они в нём сыграли. Последнее особенно касается участия греческих патриархов в деяниях Большого Московского собора 1666-1667 гг., который под влиянием данных иерархов наложил на старый обряд церковную анафему, чем утвердил церковный раскол на многие столетия вперед. Кроме того, отдельное внимание в статье уделяется религиознополитическому контексту эпохи и состоянию греческого православия, оказавшегося после падения Византийской империи под властью турок-османов. The article is devoted to the participation and role of the Greek hierarchy in the development of the Old Believer schism in Russia. The schism that began in the middle of the 17th century became one of the saddest pages in the history of the Russian state and the Russian Orthodox Church. This event was caused by the Church reform and the bookends organized by Patriarch Nikon with an orientation towards Greek Orthodoxy. Opponents of these reforms, who refused to recognise the new Russian rite, caused a schism and went down in history under the name of Old Believers. The subject of the Russian Church schism has been studied in sufficient detail in domestic historiography, with emphasis on the personal characteristics of Patriarch Nikon, Tsar Alexei Mikhailovich, and the leaders of Old Believers. However, given the progressive nature of Patriarch Nikon's church reforms, the question of the participation of the Greek hierarchy directly in the events of the schism and the role they played in it remains rather underreported in scholarship. The latter applies especially to the participation of the Greek Patriarchs in the acts of the Great Council of Moscow in 1666-1667, which under the influence of these hierarchs imposed a church anathema on the old rite and thereby confirmed the church schism for many centuries to come. In addition, special attention is given to the religious and political context of the era and the state of Greek Orthodoxy after the fall of the Byzantine Empire under the rule of the Ottoman Turks.
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Vinogradov, Andrey Yu, and Mikhail S. Zheltov. "The Last Will of Metropolitan Constantine I of Kiev and the Kanon “At the Parting of the Soul from the Body”." Slovene 3, no. 1 (2014): 43–71. http://dx.doi.org/10.31168/2305-6754.2014.3.1.2.
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The article puts forward the suggestion that the mysterious last will of Metropolitan Constantine I of Kiev, in which he ordered that after his death his body should be torn to pieces by dogs instead of receiving a proper burial, was inspired by a very specific literary text. This text is still used in the Orthodox Christian tradition; it is known as the hymnographical kanon “At the Parting of the Soul from the Body.” While nowadays this kanon is used in the course of an ordinary liturgical rite, in the 12th century, when it first appeared, it was used among some Byzantine intellectual and ascetic circles as a particular element of personal piety. The 12th century is exactly the epoch of Constantine's activities, and the description of а funeral procedure given by this kanon is very close to the last will of Constantine. The kanon “At the Parting of the Soul from the Body” has close ties to another hymn of roughly the same epoch—the “Penitential” kanon written after the 5th chapter of the “Ladder” of John Climacus. Both kanons conceal a didactic story under the structure of a hymnographic pattern. What is more important, both are from the very beginning intertwined with a distinct illustrative program: each monostrophe is accompanied by a specific picture, which discloses the contents of the text. These “comics-like” stories have no parallel among other Byzantine kanons. Finally, both kanons witness the growth of the influence of Palestinian and, more generally, Eastern ascetic traditions on the monastic practices of Constantinople and its surrounding regions. This influence was associated, most of all, with the Evergetian movement, with its strict disciplinary and fasting rules, etc. Metropolitan Constantine, who was an outstanding representative of the Byzantine intellectual elite of those times, should have been acquainted—at the very least!—with this movement. Moreover, the conflicts of the bishops in his circle with the Russian princes concerning the fasting discipline suggest that Constantine was trying to introduce the new Evergetian ascetic standards among the Russians. Thus, the literal adherence to the provisions of the kanon “At the Parting of the Soul from the Body” at the funeral of Metropolitan Constantine Ι should be interpreted as a sign of his full confidence in his ideals.
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Crvenkovska, Emilija. "The Primary Slavic Complex of Liturgical Books of the Byzantine Rite (“Clement’s corpus”) and the Formation of the Macedonian Redaction of Church Slavonic." Slovene 5, no. 2 (2016): 198–230. http://dx.doi.org/10.31168/2305-6754.2016.5.2.6.
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The article elaborates on the basic linguistic features of the Macedonian redaction manuscripts. A survey of the characteristics is presented on different levels: orthographical, phonological, morphological, lexical, and the level of word formation. Linguistic features of these texts can contribute to their more precise localization, indicating that the manuscripts analyzed here are related to the wide zone of southern and western Macedonian dialects, a wider area in which the activities of the Ohrid Literary School took place. The lexicon of the manuscripts, especially the Greek loanwords present, leads to the conclusion that the place of their formation is a Slavic-Greek contact zone. Part of this paper is dedicated to the comparison of rare lexicon and productive word formation models present in a group of Church Slavonic manuscripts of Russian redaction. The comparative analysis of the lexicon and word formation models can help in establishing the corpus of books of the Byzantine rite that were created in the period of activity of Cyrillo-Methodian disciples, under the leadership of Clement of Ohrid. It is obvious that part of that corpus was the main liturgical book, the Gospel, and some previous works have verified that the Menaion was also translated in this literary center. Based on the analysis made in this work, it can be noted that the same rare lexicon and word formation models, in many cases verified in the hymnographic works of Clement of Ohrid, characterize the Apostle, Psalter with commentary, Triodion, Euchologium, and Prophetologion, leading to the conclusion that all these books were part of Clement’s corpus.
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Afanasevsky, Vadim L. "The continuity of the byzantine church tradition in Russian book culture." Aspirantskiy Vestnik Povolzhiya 20, no. 3-4 (December 26, 2020): 35–40. http://dx.doi.org/10.17816/2072-2354.2020.20.2.35-40.
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The article attempts to outline the trend of Russian scribes to perceive the Byzantine Church tradition. The author also builds a view that the movement goes from anticipating the inheritance of the traditions of the Christian Byzantine Church and statehood to the process of direct perception of the Byzantine Church state power and authority by the Russian Church. The Byzantine theologians interpreted the split of Christianity as the appearance, along with the true Orthodox Church of the Western Church, in which a person was the individual desacralization. After the fall of Byzantium, it was the destined Russian Orthodox Church that acted as the guardian of the canonical and dogmatic tradition of true Orthodoxy. And, first of all, this was expressed in the continuity of the tradition integrity of the spiritual and secular authorities. The author considers the way of expressing these processes in the theological and political treatises of the aborning Russian book tradition, which gave rise to the formation of a specific Russian ideocratic project. The ideology of Moscow as the Third Rome, launched by Russian scribes, became possible due to the fact that Orthodox Russia has assumed the most important sacred mission.
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Mastykova, Anna. "On the Finds of Metal Crosses at the Medieval Burial Ground of Gorzuvity (The Southern Coast of Crimea)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 64–80. http://dx.doi.org/10.15688/jvolsu4.2019.6.5.
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Introduction. In 2018, the Institute of Archaeology of the Russian Academy of Sciences conducted excavations of a burial ground (Artek, Gurzuf, Yalta district). The first researcher of this monument was A.L. Jacobson, and he discovered ten inventory-free graves. In 2018, more than twenty graves both with funeral inventory and non-inventory ones were discovered at the burial ground. Analysis and Results. Among the archaeological material, metal crosses from grave 7A deserve special attention. One is a bronze breast cross with a circular decor, the second one is an iron cross with a curved, elongated lower branch. The wire earrings, small metal bells-buttons, small glass beads found in the grave are known at many archaeological sites in a wide time range. Fragments of tiles from the burial belong to technological groups 1, 2, 4 that can be dated from the 8th to the 12th (13th?) centuries. The search for analogies and the comparative analysis make it impossible to unambiguously determine the time of the bronze cross. It can be dated only in a wide chronological range – the 6th – 11th centuries, not excluding the 12th century, the iron cross most likely dates to the 9th – 10th centuries. In the aggregate of items, burial 7A can be tentatively dated broadly from the 8th century to the 11th century. Perhaps, using natural science methods that are currently being conducted, we will be able to clarify the date of burial 7A. The particular interest of the considered subjects of the Christian cult lies precisely in their ordinary and standard nature; they demonstrate the uniformization of the Byzantine material culture in the very wide territory from Egypt to Crimea. The burial ground of Gorzuvity demonstrates the byzantinization of the local barbarian population both in the material culture and in the burial rite. The finds of crosses in burial 7A fit well into the Byzantine context and are another clear confirmation of the evolution and chronology of the spread of Christianity in Crimea.
Books on the topic "Russian Byzantine rite"
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Z dziejów rosyjskiego katolicyzmu: Kościół greckokatolicki w Rosji w latach 1907-2007. Toruń: Wydawn. Adam Marszałek, 2008.
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Good victory: Metropolitan Orestes Chornock and the American Carpatho-Russian Orthodox Greek Catholic Diocese. Brookline, Mass: Holy Cross Orthodox Press, 1985.
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Byzantium and the rise of Russia: A study of Byzantino-Russian relations in the fourteenth century. Crestwood, N.Y: St. Vladimir's Seminary Press, 1989.
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Omeljan, Pritsak, Struminsky Bohdan A, and Kopystensʹkyĭ Zakharii͡a︡ d. 1627, eds. Lev Krevzaʼs Obrona iednosci cerkiewney ; and, Zaxarija Kopystensʹkyjʼs Palinodija. [Cambridge, Mass.]: HURI, 1987.
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Was it really Russia that was christianised in 988? 2nd ed. London: Ukrainian Publishers, 1986.
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The Western front of the Eastern church: Uniate and Orthodox conflict in eighteenth-century Poland, Ukraine, Belarus, and Russia. DeKalb: Northern Illinois University Press, 2009.
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Liseĭchykaŭ, D. V. Shtodzi͡onnae z͡hytstsi͡o ŭnii͡atskaha parafii͡alʹnaha svi͡atara belaruska-litoŭskikh zi͡amelʹ 1720-1839 hh. Minsk: Medysont, 2011.
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Mann, Rachel Eliza. St. Mary orthodox church: Religion, ethnicity, architecture, and identity in a Carpatho-Rusyn congregation. 1991.
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Czasy Nerona w XIX wieku pod rządem moskiewskim, czyli Prawdziwie Neronowskie prześladowanie Unii w dyecezyi chełmskiej: .Fakta zebrane przez kapłanów unickich i naocznych świadków. 2nd ed. We Lwowie, Drukiem i nakładem Drukarni ludowej, 1991.
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Meyendorff, John. Byzantium and the Rise of Russia: A Study of Byzantino-Russian Relations in the Fourteenth Century. Cambridge University Press, 2010.
Find full textBook chapters on the topic "Russian Byzantine rite"
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Kriza, Ágnes. "Leaven and Byzantine Marian Iconography." In Depicting Orthodoxy in the Russian Middle Ages, 167–87. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198854302.003.0009.
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By focusing on the central figure of Orthodox sanctuary decorations, the image of the Mother of God, this chapter examines the Marian aspects of the azymes controversy. It studies a new version of the Nikopoios image, the Blachernitissa or Znamenie which appeared in the eleventh century, showing the Mother of God in orans with hovering medallion of Christ over her chest. This study links the transformation of the Nikopoios with the Byzantine anti-Latin polemics against unleavened bread. The Eucharistic importance of the Blachernitissa is also indicated by the fact that it occurs in the liturgical vessel called panagiarion, used in the rite of the elevation of Panagia (bread dedicated to the Mother of God). By integrating either the Nikopoios or the Blachernitissa/Znamenie, the Novgorod Sophia enshrined the Eucharistic, anti-azymite content of these two types of Marian images. A sixteenth-century version of the Novgorod Sophia iconography, combining the image of the winged Wisdom with the representation of the Elevation of the Panagia, provides a visual confirmation of this assumption.
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Morton, James. "Patterns of Source Survival." In Byzantine Religious Law in Medieval Italy, 57–78. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.003.0004.
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Chapter 3 describes how the extant Italo-Greek nomocanons survived from the medieval period to the modern day, noting two main vectors: the monastic Order of St Basil (concentrated in Sicily, Calabria, and Lucania), and the Renaissance book market in the Salento peninsula. It also considers the implications of these patterns of source survival for what kind of evidence has survived and what sort of conclusions we can draw from it. Beginning in the late Middle Ages, it explains how the Council of Ferrara-Florence (1438–1445) inspired Pope Eugenius IV to create the monastic Order of St Basil to provide an institutional structure to Byzantine-rite monasticism in southern Italy; this would play a pivotal role in supporting the remaining Italo-Greek monasteries and preserving their manuscript collections into the early modern period. The chapter then turns to the Salento peninsula, observing that families of secular Greek clergy (rather than monasteries) played the most important role in copying and preserving manuscripts in the region. During the Renaissance, the Salento became a popular region for scholarly book collectors to purchase manuscripts, bringing them to great Renaissance libraries such as the Biblioteca Ambrosiana in Milan. The chapter also looks at other ways that manuscripts survived, such as through the efforts of the seventeenth-century Russian monk Arsenii Sukhanov. For the most part, manuscripts that were not stored in Basilian monasteries or purchased from the Renaissance Salento have not been preserved.
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van der Zweerde, Evert. "The Origins of Political Philosophy in Russia." In Russian Political Philosophy, 1–17. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781474460378.003.0001.
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Covering a period of ten centuries, this chapter sketches the long prehistory of political philosophy in Russia. It highlights three defining elements: the local tradition of “democratic” government in the form of the veche (famous examples being the republics of Novgorod and Pskov), the Byzantine heritage of political theology with its key notion of a symphonic relationship between worldly and ecclesiastical powers and, often overlooked, the Tatar legacy of centralised and tightly organised statehood. It also highlights the rise of Muscovy, analyses so-called iurodstvo (“folly in Christ”) as, among others, a form of political protest alongside “anarchist” peasant rebellion, and discusses top-down modernisation programme of tsar Peter the Great and tsarina Catherine the Great. A programme which included the establishment of institutions of learning and research as well as the subordination of the Russian Orthodox Church to the state in a model adopted from Sweden.
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Lidova, Maria. "The Rise of Byzantine Art and Archaeology in Late Imperial Russia." In Empires of Faith in Late Antiquity, 128–60. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108564465.007.
Full textConference papers on the topic "Russian Byzantine rite"
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Dejic, Mirko. "ZORA SRPSKE MATEMATIKE." In Metodički aspekti nastave matematike. Faculty of Edaucatin in Jagodina, 2021. http://dx.doi.org/10.46793/manm4.013d.
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The very beginnings of Serbian history and science, from the settling of the Serbs to the Balkans until the 10th century, are known from a document written by the Byzantine emperor Constantine VII Porphyrogenitus (905–959). According to this official history, Serbs came to the Balkans in the 7th century. However, there is another, alternative history, which teaches us that the Balkans were the original homeland of the Serbs, that they have been there for over 12,000 years and that their migration to the North (about 4,000 years ago) gave rise to all present-day Slavs, including the Russians. According to these concepts, Serbian literacy, and mathematical literacy as well, either emerged rel- atively late, with the arrival of Cyril and Methodius (9th century), or is the oldest in the world. This paper considers how the old Serbs wrote cyphers, small and big num- bers, which monetary units and units of measurement they used, when the first mathematical books were written, how a Serb named Lazar of Chilandary made the first mechanical clock in Russia in 1404, etc.