Kievan Church

Studie byla publikována roku 1935 v knize ,,Sbornik statej po archeologii i vizantinovedeniju izdavajemyj Seminarijem imeni N.P. Kondakova" (Díl 7) / The study was published in 1935 in the book ,,Sbornik statj po archeologii i vizantinovedeniju izdavajemyj Seminarijem imeni N.P. Kondakova" (Volume 7).

Il culto del profeta Elia ha incontrato una grandissima espansione in Oriente, ove tuttora la sua figura è oggetto di devozione, ma non in Occidente.
Nella Chiesa Cattolica pare infatti che questo personaggio dell’Antico Testamento sia stato un po’ accantonato e non abbia mai goduto dell’attenzione che sarebbe stato lecito attendersi.
Utilizzando questa osservazione come spunto iniziale, il presente articolo si pone il fine di indagare lo sviluppo del culto di Elia partendo dalle prime manifestazioni in Palestina e seguendo la successiva diffusione nel Medio Oriente e in Russia.
Particolare attenzione è riservata alle deboli tracce lasciate dal culto di Elia in Occidente e, in particolare, in Italia.
Dal confronto tra la ricchezza delle tradizioni, o leggende, orientali e la scarsità delle informazioni reperibili in Occidente emerge una netta separazione a cui solo in parte pare aver posto rimedio l’attività dell’ordine carmelitano.







The cult of Elia has reached a high level of expansion in the Orient, where he is still venerated, but not in the West.
In the catholic church indeed Elia hasn't received a lot of attention (less of what it could have been expected)
That is the starting point of this paper, indeed the purpose of this article is to evaluate the Cult of Elia at first in Palestina and then the expansion in the Middle East and Russia. Another relevant part of the paper is the evaluation of the cult in the West and in particular in Italy.
The activity of the carmelite order has covered only in part the difference between the abundant availability of traditions and stories related to Elia in the East and the lack of information in the West.

The paper addresses the failure and, perhaps, even unwillingness of many present-day Scandinavian scholars – in contrast to their predecessors – to acknowledge that Scandinavia at least from the early ninth century onwards was receptive to multiple influences from Byzantium as a result of the many contacts with the Byzantine world that existed both directly and via the Scandinavian-founded Rus’ polity. This also applies to aspects of early Christianity in Scandinavia.

The imposition of Christianity on pagan peoples was one of the most formative events in medieval history, and engendered a broad spectrum of responses and a variety of local adaptations and appropriations of the Christian message. My dissertation demonstrates that the outcomes of Christianisation processes depended on a complex interaction between local circumstances and missionary attitudes. In order to elucidate the causal links between the circumstances and outcomes of Christianisation processes in eighth-eleventh centuries, this study approaches Christianisations from a comparative perspective, and proposes a new theoretical framework. The categorisation of Christianisations into empathetic, sympathetic and apathetic processes aims to encapsulate the typological diversity of responses to the imposition of Christianity, and allows a significant reconsideration of the outcomes of Christianisations in terms of the interplay between missionary methods and local circumstances. To this end, this study re-examined the Christianisations of Saxony, Bulgaria, Bohemia and Rus’. These cases were chosen to represent the broad spectrum of possible circumstances of Christianisations. In terms of missionary methods, they represent both Byzantine and West European approaches; in terms of dynastic politics, they exemplify instances in which politics impeded or aided processes of Christianisation; in terms of noble involvement, these cases include both instances in which nobility played a decisive role and cases in which the nobles were not involved in the process. In terms of outcomes, these cases exemplify a spectrum of responses, ranging from full conversion to an apathetic acceptance of a bare minimum of Christian practices. In each case, the study considers the interplay between missionary methods, dynastic politics, the interests of the nobility, levels of coercion, and the relationship with the converting culture. By doing so, the study offers new insights regarding the impact of each factor on the course of Christianisations and examines the manner in which the interaction between all factors engendered a variety of reactions to Christianity. In addition, the comparative approach provides a new perspective on familiar narratives, recorded reactions to Christianity, and even archaeological finds.

The article is dedicated to the canonical low question in the conflict between Stefan Zizanij and spiritual authorities of the Orthodox Church which took place at Vilna (Vilnius) before the local synod at Brest (1596, admitted church union with Roman Cath-olics). Having based on and analysis of archive documents the author comes to conclusion that the church activity of Ztefan Zizanij was based on canonical low of Orthodox Church (of Kievan Metropoly).
Streszczenie: W artykule rozpatrywany jest, z punktu widzenia prawa cerkiewnego, konflikt pomiędzy Stefanem Zyzanią a władzą duchowną w kontekście przygotowania przez " ruskich " hierarchów Rzeczypospolitej lokalnej unii 1596 roku z Kościołem katolickim. Na podstawie analizy dokumentów dotyczących wskazanego okresu autorka dochodzi do wniosku, że zachowanie i działanie Zyzanii uwarunkowane było normami kanonicznymi Kościoła prawosławnego metropolii kijowskiej.

Київ - другий Єрусалим
Ковальчук, Наталія Дмитрівна (2016) Київ - другий Єрусалим Гілея: науковий вісник. с. 295-297. ISSN 2076-1554

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Анотація

Мета роботи: створити концепцію нового бачення міфологеми
«Єрусалим» в контексті Київської культури. Методологією дослідження є порівняльний метод, який дозволяє провести певні паралелі між Єрусалимом та Києвом. Таким чином створення авторської моделі Києва в контексті аналізу паралелей між Єрусалимом та Києвом як двома священними градами приводить нас до висновку. Спасенна роль Єрусалима визначається тим, що тут спливало життя Ісуса Христа і апостолів, розгорталися основні події Старого і Нового Заповіту. У той час як Київ - другий Єрусалим є втіленням вищої розумною ойкумени, тобто софійності. Доведено, що свята Софія Київська як центр святого міста і символ небесного Єрусалиму має загальні риси з храмом Єрусалима.

«La figura giuridica del vescovo della Chiesa unita di Kyiv» — праця, метою якої є показати, яким повинен бути єпископ цієї Церкви на підставі документів, прийнятих самими ж єпископами на різних синодах 1589-1891 рр. З того виходить цікава канонічна праця, яка доводить, якою багатогранною може бути особа єпископа як основний об’єднуючий і еклезіотворчий чинник Київської Церкви. Монографія також показує, яка велика прогалина існує в канонічній науці Київської Церкви і на скільки нинішних актуальних церковних питань (включно з проблемою тотожності) не можна бути найти належної відповіді, якщо канонічне право як повноцінна наукова галузь не розвинеться в Україні.
"La figura giuridica del vescovo della Chiesa unita di Kyiv" is a work whose purpose is to show what should be the bishop of this Church based on the documents adopted by the same bishops at various synods of 1589-1891. From this, an interesting canonical work proves that the person of the bishop can be multifaceted as the main unifying and ecclesiological factor of the Church of Kyiv. The monograph also shows what a great gap exists in the canonical science of the Kyivan Church. It will not be possible to find appropriate answers to many topical church questions (including the problem of identity), if canon law as a full-fledged scientific industry does not develop in Ukraine.

In the 16th and 17th centuries teachings for priests in the Metropolitanate of Kiev be
-
came more accessible due to appearance of the first typographies. Teachings were reaching
the recipients also in the form of a pastoral letter, the message to the clergy or as an ad
-
monishment. The last one was preached according to tradition, by metropolitan or bishop
during the meetings of the Synod just after the solemn liturgy. Written teachings closer to
the “synodal” in content were handed to the newly ordained priests prior to their departure
to the designated parishes. Admonishments for the priests also came in the form of a ser
-
mon. They were separate words addressed to the representatives of the clergy or a
short
teachings presented as a
part of a
homily on Sunday or a
holiday. Significant were also
teachings about canonic authority, created by Orthodox hierarchs and often formulated
or approved during the council works and collected in a
set of principles, rules. Typically,
they were similar in content to the teachings mentioned before. However, were charac
-
terized by greater brevity in the form of short recommendations disciplinary, legal and
liturgical in character. In the 17th century, a rich source of the teachings for the priests was
a theological treatises and guides gradually more present in the publishing offer. A
special
significance for the priests had nomocanons, collections of church laws. It is worth men
-
tioning also a printed collection of sermons and other works of the Fathers of the Church.,
Synodal teachings and those presented to a
newly priests after ordination were the primer
for the clergy. It contained basic information about the life of a
priest, determined the scope
of his duties and were supported by the authority on the canonical sources.
This period of the cultural revival ends with the events of the last decades of the 17th
century. Left-bank Ukraine becomes a part of the empire of tsars, and in 1686 the Kyiev
Metropolitanate is reordered to Patriarch of Moscow. In years 1717-1720 the tsar issues
a number of documents which impose restrictions on the printed Ukrainian language and
Orthodox Slavonic books of local publishers, and then delegate typographies of Kyiv
- Pechersk and Chernihov to work on reprints of books previously censored in Russia.
A was also a beginning of new church life system that deprived the priests from dignity,
demoralized, and was a display of denial of earlier reforms.

Самые важные сведения о жизни Ольги идут к нам из "Повести Временных лет", летописи, написанной несколько поколений спустя после ее жизни, монахами Нестором и Сильвестром, жившими в Киево-Печерском монастыре, который поддерживался Рюрихами.

Очень сложно воссоздать события жизни Ольги, так как в те времена в Киевской Руси преобладало язычество и литературной традиции не существовало. Описывая жестокость Ольги, присущую язычеству, монахи подчеркивали чудесную преображающую силу перехода к христианской вере.

История о мести Ольги также играет важную роль как художественная аллегория, так как она воспроизводит скандинавский языческий погребальный ритуал. Во-первых, сожжение заживо  послов  древлян в их лодках повторяет традицию викингов погребения кораблей, когда умершие были похоронены в лодках в качестве ритуального жертвоприношения. Во-вторых, сожжение других послов в купальне символизирует ритуальное очищение огнем. В-третьих, убийство армией Ольги пяти тысяч опьяненных врагов олицетворяет поминки и сопутствующее жертвоприношение. Известно, что в Скандинавии вдовы погибших воинов практиковали самосожжение. Но Ольга не могла следовать этой традиции, потому что ее сын еще был слишком юн для правления. Авторам хроники было важно продемонстрировать, что Ольга была верной женой и, в то же время, искусанным военным лидером.

The paper under the proposed title presents two preserved painted
panels from the collection of the Diocese of Pakrac and Slavonia
that have not been adequately scientifically contextualised and that
contain heraldic depictions of importance for the study of this
aspect of visual presentation in the Serbian art of the early modern
period. Their origin and the time when they were created may only
be presumed on the basis of indirect evidence. Therefore, the
emphasis of the paper is put on their notional and iconographic
contextualisation within the scope of the visual culture of the
Archbishopric of Karlovci, as well as the key influential spheres of
the imperial and the church and political propaganda – both the
Habsburg and the Russian ones.
At the probably older panel, there is the depiction of a two-headed
heraldic eagle known since the representative creations of painter
Joakim Marković in the socle of the iconostasis at the church in vil-
103 Александра П. Кучековић МАЧ ДУХОВНИ, ГЛАГОЛ БОЖЈИ: ДВЕ ХЕРАЛДИЧКЕ ПРЕДСТАВЕ ИЗ СЛАВОНИЈЕ
Aleksandra P. Kučeković
lage Dišnik (1752), but with a central medallion at the chest of the
bird in which, like in the case of Russian and Ukrainian models in
different media, there is a religious depiction (icon) – Christ saves
Peter at sea. Starting from the known circumstances linked to the
introduction of the two-headed eagle into the themes of the
Orthodox churches in Croatian Military Border, the paper also
offers an alternative possibility for the interpretation of the ideological context of its takeover, both in the case of Joakim Marković
and in the case of the concrete depiction we are talking about, that
is, it will reveal powerful influences of the Russian imperial symbolism adopted through the powerful medium of book illustration.
The creation of the famous Ukrainian theologian and preacher
Lazar Baranovych Меч Духовний (1666) and its deep impact on the
religious culture of the Archbishopric of Karlovci of the 18th century constitute the scope for the interpretation of the artistic and
symbolic concept of the second heraldic depiction from the collection of the Diocese of Pakrac and Slavonia – a cartouche with the
coat of arms of the Archbishopric in the official version established
during the second half of the century with unusual painted symbols
of emblematic association and written section of the 17th verse of
chapter six of Paul’s Epistle to the Ephesians (“And take the helmet
of salvation, and the sword of the Spirit, which is the word of
God...”).

«Поштовх до українського церковного відродження вийшов також від поколінь істориків «західноруської» церкви [...] Внесок науки в українське церковне відроджен­ ня ще чекає на свого дослідника»: Сисин Ф. Релігія, культура та нація на Україні XVII ст. в українській православній думці XX століття / / Сучасність,— 1989.— № І.— С. 53.

У статті розглядається Софія Київська як святіший паладіум Київської Русі в контексті аналізу архітектурної композиції собору, літургійної і будови храму, пов'язаної з фігурою Богородиці-Оранти та головною храмовою іконою Софії Премудрості Божої.

Los príncipes Borís y Gleb fueron los primeros santos eslavos orientales en ser canonizados después del bautismo de su padre, el príncipe Vladímir I de Kíev, en 988. Se les conoce por sus nombres paganos, pero sus nombres de bautismo eran Román y David. Tras la muerte Vladímir en el año 1015 se desató en su reino, la Rus’ de Kíev, una lucha fratricida por el poder entre sus numerosos descendientes, con un periodo de interregno que duraría hasta 1019. Según la Crónica Primaria, también conocida como Povest’ vremennych let “Relato de los años pasados” (de aquí en adelante PVL), su hijo Svjatopolk ordenó asesinar a sus medio hermanos Borís y Gleb, menores que él, en un intento por hacerse con el poder de todo el reino. Finalmente, su crimen sería vengado por otro medio hermano, Jaroslav, quien derrotaría a Svjatopolk y conseguiría ascender al trono de Kíev, dando comienzo a un periodo de gran desarrollo del estado acompañado de un esplendor cultural sin igual que duró hasta la muerte de Jaroslav, apodado “el Sabio”, en el año 1054. Poco después de su muerte en 1015, los hermanos comenzaron a ser venerados como santos y strastoterpcy “sufridores de pasión”. En 1020 el príncipe Jaroslav reunió las reliquias de sus hermanos muertos y las depositó en la iglesia de San Basilio en Vyšgórod. Y hacia el año 1072, obtendrían el reconocimiento oficial por parte de la jerarquía
constantinopolitana, que tenía supremacía sobre el metropolita de Kíev, convirtiéndose así en los primeros santos eslavos orientales, y podría decirse que en los santos nacionales de la Rus´ de Kíev. En esta monografía ofreceremos la edición bilingüe de los textos originales y
sus respectivas traducciones al castellano de la "Narración, Pasión y Encomio de los Santos Mártires Borís y Gleb" y la "Lección sobre la Vida y el Asesinato de los Benditos Sufridores de la Pasión Borís y Gleb". Además, incluiremos las traducciones y los textos originales del "Relato de los milagros de los santos sufridores de pasión de Cristo Román y David", así como de los versos espirituales o cantos de peregrino.

Бойко-Гагарин А., Корпусова И. Монетно-вагові зливки гривні та їх тогочасні підробки з колекції Одеського археологічного музею //
Записки отдела нумизматики и торевтики Одесского археологического музея. – № ІІІ. – Одесса: «Ибрис», 2017. – С. 120-132.

Slides da conferência "O Kniaz e/contra a Tsrky: Tensões entre o poder laico e a Igreja na Rus Kievana (séculos XI e XII)", apresentada no ciclo "Para além do ocidente cristão: outras idades médias?" em 28/07/2020.

Power Point presentation "The Kniaz and/against the Tsrky: Tensions between lay power and Church in Kievan Rus (11th-12th centuries)", presented in the conference "Para além do ocidente cristão: outras idades médias?", in 07/28/2020.

The Syrian Arab Republic and Ukraine are two states which, in the early twenty-first century, have become foci of competing visions for major powers to advance their own geopolitical interests. Both states, as a result, have struggled to determine the outcome of their own national affairs. The involvement of the EU, NATO, the Russian Federation and others in local affairs challenges not just the Ukrainian and Syrian governments but also religious communities. Both states are religiously plural societies: Syria is set apart from Ukraine through a greater variety of religious traditions and a majority Muslim population. Ukraine, meanwhile, has linked yet distinctive manifestations of Christianity.

As contemporary conflicts have affected the Christian populations in both countries attempts have been made by two Eastern Catholic churches – the Melkite Catholic Church and Ukrainian Catholic Church (UCC) – to support the other as they face varying levels of threat to their communities. In this article I offer, firstly, an introduction to the historical development of the Melkite and Ukrainian Catholic communities. Secondly, I consider the religious and geopolitical context of the attendance of the Melkite patriarch, Gregory III Laham (r.2000– ), at the UCC’s September 2016 Synod.

The Kievan Polemical-Apologetical Manuscript Miscellany Containing the Liturgy of St. Peter

Note: This is a coloured version, if you wish the black and white version (for printing), go to http://slavu.sav.sk/casopisy/slavica/2013_03/2013_3.pdf