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1
Skochylias, Ihor. „Who Are the Basilians?“ Use and Abuse of History. Russia and Frauds 2, Nr. 2 (01.02.2023): 192–267. http://dx.doi.org/10.54881/212wbis.
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The main topic of the article is the history of the Basilian Order in the Polish-Lithuanian Commonwealth in the seventeenth–eighteenth centuries, including the foundation and daily life of the order, its most important personalities, its internal laws, and relations between the clergy and laity. Particular attention is paid to the cultural role of the Basilians in social life, their struggle to survive under the Russian authorities, as well as the Basilian movement ’s crucial role in the development of Ukrainian and Belarusian culture of the Modern era. The article also describes the Basilian Order’s most revered shrines, the activities of its main donors from the Polish-Lithuanian nobility, and the masterpieces of church architecture of that era that were created in Basilian monasteries
2
Holomidova, Mariia (s Khrystyiana). „In the service of God, the Church and Ukraine. History of the monastery of the Tsar Christ the Basilian Fathers in Ivano-Frankivsk“. Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, Nr. 16 (29.12.2021): 151–77. http://dx.doi.org/10.52761/2522-1558.2021.16.15.
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The article analyses the history of the monastery of the King of Christ of the Province of the Basilian Fathers of the Most Holy Saviour in Ukraine of the Ukrainian Greek Catholic Church in Ivano-Frankivsk city (formerly Stanislaviv city). А brief overview monasteries within the territory of Galicia, the foundation of the Basilian Order of Saint Josaphat in 1617, the Dobromyl Reform of the Order are briefly reflected. The activities of the Basilians in Stanislaviv city after the Dobromyl Reform, the foundation of the Basilian residence in the city in 1935 and the pastoral activities of the Basilian Fathers before the closure of the monastery in 1946 are studied. The history of the monastery in the Soviet period 1946-1989, after the legalization of the UGCC in 1989 to the present day, is covered.
3
Cattaneo, Enrico. „Ancora sul Commento a Isaia attribuito a Basilio di Cesarea“. Augustinianum 62, Nr. 1 (2022): 97–120. http://dx.doi.org/10.5840/agstm20226215.
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As part of the studies on Pseudo-Basiliana Graeca, the vol. LIX of Sacris Erudiri (2020) dedicated some interventions to the Commentary on Isaiah attributed to Basil. Faced with new doubts about authenticity, the author examines the arguments proposed, but reconfirms his position on the Basilian authorship of the work.
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Matus, Irena. „KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)“. Acta Neophilologica 1, Nr. XIX (01.06.2017): 179–96. http://dx.doi.org/10.31648/an.679.
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The Monastery in Supraśl was founded as an Orthodox one in the late fifteenthcentury. Initially the monks opposed the Union. The Monastery subordinated to theuniate rules in 1635, it then became one of the most significant Basilian centers in theRepublic of Poland. Over time, the Basilians increasingly succumbed to Romanizationand Polonization. Consequently, Latin altars (main and side ones), pulpit, confessional,stoup, instrumental organs and Latin devotional articles were installed in the SupraślOrthodox Monastery. The restitution of the Orthodox Church was preceded by severalyears of preparation. One of the taken measures was the opening of a school in 1834in Supraśl that provided education in the spirit of sympathy for Orthodoxy. The changesto the interior of the Orthodox Church in Supraśl involved the decoration of the altaraccording to the Eastern Greek rite, the removal of the side altars and the prohibitionof instrumental music. Due to the preserved iconostasis the church was quickly adaptedfor the needs to celebrate the liturgy according to the Eastern Greek rite; the choirwas created by the students from the local school. In 1828, the Basilians who camefrom the Latin rite were allowed to return to it. Thirty four monks left the Monasteryin Supraśl, and only eight remained. The Basilian resistance against the restitution of theOrthodox Church was the result of their Romanization and Polonization. In contrast,the position taken by the Basilians from Supraśl reflected the attitude of their superior,Nikodem Marcinowski.
5
Almes, Ivan. „Practices of monks in the Pochaiv monastery printing house of the 18th century“. Scientific Yearbook "History of Religions in Ukraine", Nr. 33 (2023): 63–72. http://dx.doi.org/10.33294/10.33294/2523-4234-2023-33-1-63-72.
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The paper studies the practices of monks in the Pochaiv Basilian monastery printing house in the 18th century. It was one of the typical Ukrainian monastery typographies of the premodern time. Monks-professional, together with other non-monks’ staff (engravers, foundries, etc.), ensured the functioning of the mentioned printing house. Research on the visitation descriptions of the 1730s and 1770s has found that up to seven monks worked in the typography. The cited archival sources traced the dynamics of monks’ practices in the printing house of that time. In the 1730s, young 20 years old Basilians operated the Pochaiv typography under the chief elder hieromonk called prefect. They all worked without any payment because of some obedience within the monastery community life. In the 1770s, learners of the local monastery printing house still provided most of its activities. These Basilians started their monastery life in Pochaiv and learned printing crafts there. Because the type of monastery printing house strictly regulated its activities without non-monastic practices, monks had to learn printing affairs and be effective in typography without breaking clausura rules. That was impossible if they left monasteries (disobeyed clausura) and had lessons in craftsman, for instance, in Lviv. If Basilians with local primary schooling carried out almost all technical issues in the typography, then more educated and skilled monks censored and corrected editions there. They also started monks’ life in the local Pochaiv monastery but later graduated from philosophical and theological studies within Ruthenian Basilian province or, less often, in Rome. The paper concludes that monks-professionals fixed out a successful Pochaiv printing house that was approved not only by high-quality editions but by a simple fact – 40% of all monastery incomes in some decades from the typography. Keywords: Pochaiv monastery, Basilians, monastery printing house, prefect of typography
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Stecyk, Jurij. „Василіянське чернецтво перемишльської єпархії: просопографічні характеристики (1739–1783 роки)“. Studia Archiwalne 8 (Dezember 2021): 37–57. http://dx.doi.org/10.4467/17347513sa.21.002.15205.
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W artykule autor zaprezentował wyniki badań prozopograficznych nad bazylianami z eparchii przemyskiej z klasztorów działających w latach 1739–1783. Omówione zostały pochodzenie, wykształcenie świeckie, wiek, etapy formacji duchowej i intelektualnej, mobilność, obowiązki monastyczne i kościelne członków badanej grupy. Do artykułu dołączono materiał statystyczno-pomocniczy Basilians of the Przemyśl Eparchy in 1739–1783. A Prosopographic Description The article stresses the importance of prosopographic studies on the characteristics of the monasticism of the Basilians (Basilian Fathers) of the Przemyśl eparchy (the origin, secular education, age, stages of spiritual and intellectual formation, mobility, monastic and church duties). The paper defines the source base of the studies (catalogues of monasteries and monks, the manuscript catalog of the biographies of Basilian monasticism). The text presents a survey of the achievements of Ukrainian and Polish church historiography with regards to the issues of prosopographic studies, and investigates the dynamics of the Basilian monasteries and their inhabitants in the context of the entry of the ascetic communities in the Przemyśl diocese into the monastic Province of the Holy Protection of the Mother of God›s Order of St. Basil the Great. The author traces the process of reorganization of monastic centers in the Przemyśl diocese in the second half of the 18th century and specifies the consequences of the closedown of small monasteries. Attention is drawn to the numerical and qualitative composition of the monastic Przemyśl Province as of 1783. The paper defines the prospective direction of further research: to find and edit the catalogues of the manuscripts of monasticism. Appended to the article is the statistical and auxiliary material: Appendix I. Dynamics of the number of Basilian monasteries and numerical strength of monasticism in the Przemyśl diocese (1739–1783); Appendix II. A Report on the personal composition of the Basilian monasteries in the Chełm diocese, which became part of the monastic Przemyśl Province on 23 July 1783; Appendix III. A Comparative table of the number of monks as of 12 June 1783.
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Wereda, Dorota. „Linguistic Competence of the Basilian Monks of the Lithuanian Province in the 17th–18th Centuries“. Res Historica 55 (20.07.2023): 201–16. http://dx.doi.org/10.17951/rh.2023.55.201-216.
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The activity of the Basilian congregation is crucial to understanding the cultural, social, religious transformations and relations occurring at the cultural borderlands marked by the Latin and Byzantine cultural circles. Based on the catalogue of Basilians studying at the papal seminary in Vilnius between 1611 and 1795, and a census of the monks from 1800, the paper analyses the linguistic competences of the Basilians of the Lithuanian province. The monks usually had knowledge of three languages i.e., Latin, Polish and „Sclavonica” or „Ruthenica”. In the second half of the 18th century, Basilians expanded their linguistic competences to include knowledge of modern languages: French, German and Italian. In response to pastoral needs, they used Lithuanian, Samogitian and Latvian. The monks used their linguistic competences in their pastoral and educational work. The monks in the Grand Duchy of Lithuania, together with the Unitarian parish clergy, formed an environment that maintained the literary tradition of the Ruthenian language. Basilians’ linguistic competences shaped the forms of content and message in pastoral work, spreading faith and enabling correlations between the cultural heritage of various linguistic groups. The monks’ skills enabled them to act as content intermediaries between communities of different linguistic backgrounds and between elite and egalitarian culture.
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Almes, Ivan. „Zamość Style Unification: Liturgicon and Euchologion in the Basilian Monasteries of the Lviv Eparchy in Second Half of the 18th Century“. Z Badań nad Książką i Księgozbiorami Historycznymi 18, Nr. 1 (30.06.2024): 167–77. http://dx.doi.org/10.33077/uw.25448730.zbkh.2024.848.
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The paper studies the problem of the unification of the liturgical books in the Basilian monasteries of the Lviv eparchy in the second half of the 18th century. Research concentrates on the problem of Zamość council resolution implementation by analyzing the “church books” in the monasteries of Basilians. Investigating the “book lists” from inventory descriptions and protocols of visitations allows to trace changes in the monasteries concerning the “church books” as it was fixed in the documents, a major part of which used for this research are from the Lviv archives. Among the main indicators of a certain liturgical tradition are the texts of the Liturgicon and the Euchologion. In the second half of the 18th century, the presence of Univ and Pochaiv Liturgicon and Euchologion was selective since we do not have data for all decades for all monasteries. At the same time, such an analysis allows tracing a clear tendency – the full-fledged unification of liturgical literature in Basilian monasteries can be noted at the start of the 1760s.
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Kryvosheia, Igor, und Norbert Morawiec. „History and Memory in the Basilian School in Uman (1765-1834)“. Eminak, Nr. 1(41) (13.04.2023): 43–61. http://dx.doi.org/10.33782/eminak2023.1(41).621.
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The purpose of the research paper. This paper is an attempt to present the historical education at the Basilian school in Uman (the programmes, methods, didactic aids, qualifications, and professional skills of teachers and caretakers) and the mechanisms which shaped the cultural memory of its alumni (in-school and after-school activities)
Scientific novelty. By engaging in mnemohistorical reflection, we wish to show the cultural components which may have impacted the construction of the cultural memory of Uman alumni. We will be interested in the science and didactics of history, as well as in answering the question how the Basilian “now” of the 19th century was affected by the past, and how that past was constantly being reinvented, remodelled, rediscovered, and reconstructed by the tutors and their pupils.
Conclusions. The aim of the Basilian pedagogy was to raise a citizen able to function in the multi-ethnic and multi-denominational Commonwealth. Indubitably, the so-called idea of unity was a fundamental component of Basilians’ thinking-acting. The pupils were, therefore, raised in the sense of a national as well as Catholic, two-rite community (obviously keeping their own, Ruthenian and Uniate distinctness). The bloody events of 1768 in Uman were an important part of imparted knowledge. The teachers created a particular educational trail tracing the pogrom (the monastery, the well, the church, Sofiyivka). This trail formed a complete iconosphere, where each “site of memory” evoked visual experiences and triggered a whole system of associations, agitations, and emotions. Its existence is attested by descriptions found in the accounts and memoirs of former students. The school also employed secular people, filled with new ideas, not always compliant with the Basilian charism. They instilled in young people “secular” ideas and values, such as the adoration for the Emperor of the French and all movements which could tear down the rules established after the Congress of Vienna: restauration, legitimism, and the balance of power.
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Karlina, Oksana. „THE ATTEMPT TO RECONSTRUCT THE LIBRARY OF THE KREMENETS BASILIAN MONASTERY OF THE FIRST DECADES OF THE XIX CENTURY“. Scientific Herald of Uzhhorod University. Series: History, Nr. 1 (46) (27.06.2022): 119–27. http://dx.doi.org/10.24144/2523-4498.1(46).2022.257543.
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The article attempts to reconstruct the genre and thematic composition of the library of the Kremenets Basilian Monastery, which was formed in the early 1820s, based on an analysis of the visitation protocol, in which a significant part is a description of the monastery library. At the beginning of the XIX century, the library had 2,156 volumes (1,241 works) published in the XVI–XVIII centuries and until 1821. Of these, 508 works (41%) date from the second half of the XVIII century. The presence in the library of 283 works (23%) published in 1801–1821 indicates that the library continued to be regularly replenished with new books. The geography of the publications covered the cities of the former Polish-Lithuanian Commonwealth, Germany, Austria, Italy, France, the Netherlands, Kyiv, Moscow, and Saint Petersburg. The basis of the library were works in Polish and Latin, numbered 640 and 440, respectively (52% and 35%). There were only 54 (4%) Cyrillic editions. The entire book collection is divided into thematic sections: Holy Scripture, divinity, law (civil and canonical), "books of ascetics," homiletics, philosophy, physics and mathematics, chemistry, geography, economics, history, rhetoric and poetics, "letters," grammar, medicine. In terms of the number of works, the largest is the section "History," which includes periodicals published in Warsaw and Vilnius in the early nineteenth century and fiction of instructive content. It is noted that many works by ancient authors, textbooks in many mathematical disciplines, dictionaries, phrasebooks, and grammars in Latin, Greek, Hebrew, Polish, German, French, and Russian were kept in the monastery library. The conclusion is that the themes of the monastery library in Kremenets in the early XIXth century reflected the state of the rich spiritual life of the Basilians, which closely combined the traditions of the Orthodox and Catholic Churches. The Basilians, through preaching and missionary activity, indeed spread and consolidated in society the spiritual and moral values that they nurtured within the walls of the monastery. The library in general, reflected the development of education, science, art, and contemporary socio-political thought in the Ukrainian lands.
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Bystrytska, Ella Volodymyrivna. „Orthodox arrangement of the Pochaiv Lavra in the second third of the XIX century.“ Ukrainian Religious Studies, Nr. 92 (03.01.2021): 13–41. http://dx.doi.org/10.32420/2020.92.2149.
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Abstract: A series of imperial decrees of the 1820s ordering the establishment of a Greco-Uniate Theological Collegium and appropriate consistories contributed to the spread of the autocratic synodal system of government and the establishment of control over Greek Uniate church institutions in the annexed territories of Right-Bank Ukraine. As a result, the Greco-Uniate Church was put on hold in favor of the government's favorable grounds for the rapid localization of its activities. Basilian accusations of supporting the Polish November Uprising of 1830-1831 made it possible to liquidate the OSBM and most monasteries. The transfer of the Pochaiv Monastery to the ownership of the Orthodox clergy in 1831 was a milestone in the liquidation of the Greco-Uniate Church and the establishment of a Russian-style Orthodox mono-confessionalism. On the basis of archival documents, the political motivation of the emperor's decree to confiscate the Pochayiv Monastery from the Basilians with all its property and capital was confirmed. The transfer to the category of monasteries of the 1st class and the granting of the status of a lavra indicated its special role in strengthening the position of the autocracy in the western region of the Russian Empire. The orders of the Holy Synod outline the key tasks of ensuring the viability of the Lavra as an Orthodox religious center: the introduction of continuous worship, strengthening the personal composition of the population, delimitation of spiritual responsibilities, clarifying the affiliation of the printing house. However, maintaining the rhythm of worship and financial and economic activities established by the Basilians proved to be a difficult task, the solution of which required ten years of hard work. In order to make quick changes in the monastery, decisions were made by the emperor and senior government officials, and government agencies were involved at the local level, which required the coordination of actions of all parties to the process.
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Labib, Abdelaziz. „La Basiliade : une utopie orientale ?“ Dix-huitième Siècle 23, Nr. 1 (1991): 307–20. http://dx.doi.org/10.3406/dhs.1991.1818.
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Holman, Susan R. „Bibliotheca Basiliana Universalis II, 1,2“. Journal of Early Christian Studies 7, Nr. 1 (1999): 163–65. http://dx.doi.org/10.1353/earl.1999.0007.
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Almes, Iwan. „«Latinitas polonice»: książka polska w monasterach bazyliańskich eparchii lwowskiej XVIII wieku“. Z Badań nad Książką i Księgozbiorami Historycznymi 11 (29.12.2017): 59–70. http://dx.doi.org/10.33077/uw.25448730.zbkh.2017.28.
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This article studies the significance of the Polish books in the Basilian monasteries of the Lviv eparchy in the 18th century. During this century the number of the Polish, as well as Latin books were growing. A significant number of Polish books can be analyzed not only as latinisation or polonisation of Basilian monasteries, monks communities of the Eastern-Christian rite on the Ukrainian lands, but as „westernisation” as well. It means absorption of the contemporary Western (Latin) culture by the Polish mediation as the „latinitas polonice”. And it is verified in the most of Basilian monastery libraries of the Lviv eparchy of the 18th century.
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Murzaku, Ines Angeli. „The Basilian Monks and their Missions in 17th–18th centuries to Chimara (Himara) Southern Albania“. Downside Review 135, Nr. 1 (Januar 2017): 21–34. http://dx.doi.org/10.1177/0012580616684286.
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The study focuses on the 17th-18th century Basilian missions in Southern Albania, specifically in the region of Himara and the people behind these missions. The article is based on primary, never-before-published archival sources. The study explains that despite the zeal, knowledge, and dedication of the missionaries, the Basilian missions in Southern Albania were sporadic, not organized, and the monks were not particularly trained in missions. This by no means minimizes the contributions of Basilian missionaries Neofito Rodino, Nilo Catalano, and Giuseppe Schirò and their hard labors in Albania. On a positive note, the Basilian missions to convert the Orthodox (as requested by the Orthodox Himarriots) might have raised Rome’s sensitivities to recognize and appreciate Byzantine tradition beginning from its backyard - the Monastery of the Mother of God of Grottaferrata in Rome, and the Italo-Albanians or Italo-Greeks living in Calabria and Sicily. These missions paved the way to the beginning of an ecumenical thinking and changed attitude in the Latin Church regarding Christian East.
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Rączka-Jeziorska, Teresa, und Paweł A. Jeziorski. „From the History of the Basilian Monks in Jēkabpils. Two Letters from the End of the 18th Century from the Former Archive of the Borch Family“. Latvijas Universitātes Žurnāls Vēsture, Nr. 15 (29.09.2023): 65–74. http://dx.doi.org/10.22364/luzv.15.04.
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The two letters from the end of the 18th century presented here are an interesting source for research into the history of the Basilian mission in eighteenth-century Jēkabpils (in Polish: Jakobsztat). They were written by Basilian monks working in the town and addressed to an unknown person, who, however, must undoubtedly be identified as Michał Jan Borch (in Latvian: Mihaels fon der Borhs), owner of the Varakļāni (in Polish: Warklany) estate in the former Polish Livonia (in Polish: Inflanty Polskie). The addressee of both letters is not accidental. The Basilian monks asked Borch for support of conducted construction works, bearing in mind that it was his ancestor who had funded their mission. Michał Jan Borch did not disappoint the monks, as he fulfilled at least some of the requests addressed to him.
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Stetsyk, Yurii. „PROTO-HEGUMEN JOSAPHAT OHOTSKYJ’S CIRCULAR LETTER (30.11.1784)“. Problems of humanities. History, Nr. 5/47 (27.03.2021): 96–109. http://dx.doi.org/10.24919/2312-2595.5/47.217805.
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Summary. The purpose of this study is to analyze the information content of the circular, highlighting the main thematic parts. Research methodology is based on the use of analytical and synthetic critique of the sources. To establish the objectivity of information, in the absence of the original letter, its content is compared with other handwritten copies and old printed copies which we found. The scientific novelty is seen in the fact that for the first time Proto-hegumen Josaphat Ohotskyj’s circular received a wide public access. Conclusions. The mentioned circular reflects the multilevel system of management of Basilian monasteries: the Apostolic See, the provincial chapter and the council. After all, in the period under consideration, the Basilian Order already held papal law. The Pope reserved the right to approve the decrees of the general chapters, making changes and additions to them. The provincial chapters considered issues not only related to the election of the provincial council, but also resolutions on the regulation of the ascetic structure of the monks, their spiritual and intellectual formation and the financial and property status of the monasteries. These decrees were based on the particular law of the Basilian Order according to which the provincial chapter was endowed not only with elective but also with legislative functions that were limited by territorial boundaries. Given the dispersion of the Basilian monasteries due to the first division of the Commonwealth, there was a political difficulty in convening a general chapter, as secular autocrats forbade monks to move outside the empires. Secular rulers demanded that the Basilian monastics form autocratic governing bodies for monasteries located within individual states. In such socio-political conditions, the importance of the provincial chapter and the council is growing.
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Katilienė, Irena, und Ina Kažuro. „1774–1818 m. Vilniaus Bazilijonų vienuolyno spaustuvės spaustuvininkų sąrašai ir sutartys / Registers and Contracts of the Vilnius Basilian Monastery Printing house, 1774–1818“. LMA Vrublevskių bibliotekos darbai 12 (2023): 114–36. http://dx.doi.org/10.54506/lmavb.2023.12.6.
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This article centers around the publication of a unique document titled ‘The Register of Hired Compositors, Pressmen, and Bookbinders’, which records the employment of 74 individuals in the printing house of the Vilnius Basilian Monastery between 1774 and 1818. In addition to lists of employees, it involves detailed contracts signed by printers itself. This document is kept in Central State Historical Archives of Ukraine in Lviv. The publication consists of two parts: the first one presents the preface, both in Lithuanian and in English, the second one contains the text of the document. The preface discusses the origin, structure and content of the document. The document being published is important, above all, to the history of the Basilian printing house. However, it also contains valuable information concerning the activities of all other printing houses in Vilnius in the 18th century. Keywords: printing house of the Vilnius Basilian Monastery; printers’ contracts; Ruthenian Order of Saint Basil the Great; 18th century printing press.
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Volik, N. „THE UKRAINIAN SISTERS SERVANTS OF MARY IMMACULATE AND BASILIAN FATHERS’ ACTIVITY IN CANADA IN 1901-1925“. Bulletin of Taras Shevchenko National University of Kyiv. History, Nr. 139 (2018): 19–24. http://dx.doi.org/10.17721/1728-2640.2018.139.03.
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The study focuses on the first half of the 20th century Basilian fathers and Sisters Servants of Mary Immaculate missions in Canada and the people behind those missions. The study explains that despite the zeal, knowledge, and dedication of the missionaries, the Basilian and Sisters Servants of Mary Immaculate missions in Canada were not organized, and were not particularly trained in missions. But their work during 1902–1925 between Ukrainian immigrants from Galicia helped to stop the processes of assimilation and transferring to the Churches that were widespread in Canada.
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Klymov, Valeriy. „Basilians in Ukraine: 380 years of activity“. Ukrainian Religious Studies, Nr. 6 (05.12.1997): 10–15. http://dx.doi.org/10.32420/1997.6.110.
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In broad sense, the term "basilians" is used in relation to all the monks who seek their ideal of the righteous, ascetic, separated from the world of life, guided by the monastic rules made by the Ecumenical Father and Church teacher, Archbishop of Caesarea, Vasily the Great (329-379 biennium). .
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Moroz, Volodymyr. „The Mukachevo Basilian hegumen, historian, and writer Anatolii Kralytskyi’s OSBM (1835–1894) activity for popularizing of Mykola Kostomarov’s heritage“. 34, Nr. 34 (30.06.2022): 26–33. http://dx.doi.org/10.26565/2227-6505-2022-34-03.
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The research aim is to investigate knowledge of Mykola Kostomarov’s works by Fr Anatolii Kralytskyi, a historian, ethnographer, journalist, writer, and hegumen at the Mukachevo Basilian monastery in 1869–1894. The author analyses Kralytskyi’s learning of Kostomarov’s ideas and describes hegumen’s activity in popularizing them. Research methodology. The article uses the methods of intellectual history to discuss Kostomarov’s heritage influence on Kralytskyi, the prominent historian and journalist of the Basilian Order of St. Josaphat and the Mukachevo Eparchy in the second part of the XIX century. Scientific novelty. For the first time in historiography, Volodymyr Moroz compares the works of Kostomarov and Kralytskyi with insights into the Basilian intellectual activity to describe his learning ideas of the outstanding historian. The author defines Kralytskyi’s appreciation of Kostomarov’s heritage and his work to transmit some Conclusions. The author found that Anatolii Kralytskyi could read works and learn the ideas of Mykola Kostomarov concerning Ukrainian history and the national question. Firstly, the monk published his texts in the periodical literature of Galicia already in the early 1860s, where Kostomarov’s texts were simultaneously published. For the second, in 1875, Kralytskyi received a set of Kostomarov’s books from Mykhailo Drahomanov. Kostomarov’s arguments had become so attractive to Basilian that he publicly declared Kostomarov was the most significant historian of his time. The article ascertains that Kralytskyi used Kostomarov’s ideas to strengthen his arguments. He did so while being included in transmitting the Ukrainian population from the archaic “Old-Ruthenian” identity to the new one. At the same time, the author explains, these significant changes included a Russophillian stage in the Galicia and Zakarpattia.
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Getka, Joanna. „The Basilian Catholic Unenlightened Enlightenment? (On the Material of the Basilian Printing Houses in the 18th Century)“. Ukrainian Historical Review 1 (29.12.2022): 131–47. http://dx.doi.org/10.47632/2786-717x-2022-1-131-147.
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Diachok, Oksana. „ARCHITECTURE OF BASILIAN MONASTERIES IN THE PROCESS OF FORMING THE SACRED IMAGE OF THE CITIES OF TERNOPIL REGION“. Current problems of architecture and urban planning, Nr. 60 (26.04.2021): 12–22. http://dx.doi.org/10.32347/2077-3455.2021.60.12-22.
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The article highlights the peculiarities of the formation of the sacred image of the modern Ternopil region under the influence of the architecture of the Basilian monastery complexes. Active missionary activity of the Order led to the founding, construction and reconstruction of ancient monasteries, which today are the decoration of the settlements of the region. These architectural ensembles are expressive compositional dominants in the historical environment of cities.
The most famous monastic complexes in Ternopil include the Holy Dormition Pochayiv Lavra, the main buildings of which were built in the union period, the Basilian Monastery in Buchach, the Uhornytsky (Pidhoryansky) Monastery, and the Basilian Monastery near Strusov. The buildings of monasteries are monuments of sacred art and important objects of national cultural heritage. Innovations that affected the ideological doctrine were reflected in the construction of the church: from a closed space monasteries turned into representative open complexes. In the interior of the temples, low partitions were replaced by wall altars, confessionals appeared, and so on. Some of the surviving altars today are masterpieces of sacred art. The Basilian monasteries reached their peak in the Baroque era under the patronage of wealthy families and with the involvement of leading European and Ukrainian architects. Their architecture forms the historical and cultural appearance of the Ternopil region. Monasteries represented the Western Ukrainian identity, performed sacred, defensive, cultural, functions, became an important part of the planning and figurative structure of cities and still give them an ideological color.
The research convinces us of the importance of preserving monastic complexes, which carry the genetic memory of the nation, help to reconnect with our own historical past and complement our knowledge of the history of architecture.
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MOROZ, Volodymyr. „KYIVAN METROPOLITANATE GENERAL PROCURATOR IN ROME OF 1760–1772, FR IGNATIUS VOLODZKO’S ASSISTANCE CONCERNING THE CANONICAL CREATION OF THE MUKACHEVO EPARCHY“. Ukraine: Cultural Heritage, National Identity, Statehood 37 (2023): 32–44. http://dx.doi.org/10.33402/ukr.2023-37-32-44.
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The paper describes the Kyivan Metropolitanate Basilian general procurators’ in Rome activities to support the Mukachevo eparchy during the 17–18 centuries. The author studies the vectors and forms of this work by analyzing sources. The direct aim of this investigation is to examine the engagement of Fr Ignatius Volodzko OSBM, the general Basilian procurator of 1760–1772, in the case of canonical erection of the Mukachevo Eparchy of Byzantine Rite and its emancipation from the Eger Diocese of Latin Rite control. The historian ascertained that Fr Volodzko systematically communicated with the Mukachevo bishop Manuel Olshavsky. Fr Volodzko contacted Roman Apostolic Holy See officials to defend the Mukachevo Eparchy’s rights and interests and to speed up the official canonic erection of it in 1771. The researcher reconstructed a list of cardinals and dignitaries in close contact with Fr Volodzko and defined problems they had helped resolve. He also characterized Fr Volodzko’s recommendations to the bishop concerning the struggle for the Eparchy canonical erection in Vienna and Rome. Henceforth the author anatomized and published in attachments two of Fr Volodzko’s letters to bishop Olshavsky from 1766. This correspondence complements the research with information about many events and details during the Mukachevo Eparchy's contention for liberation from the Eger Diocese's “wardship.” The author concludes that the Basilian general procurator in Rome, who indeed officially represented the whole Kyivan Metropolitanate, at the same time was the Mukachevo bishop's deputy in Rome. Bishop Olshavsky trusted Fr Volodzko highly and delegated him largescale authority. As a result, this general procurator and the Kyivan Metropolitanate helped the Mukachevo Eparchy preserve itself and ensure future development. Keywords: Kyivan Metropolitanate, Mukachevo eparchy, Basilian Order of St Josaphat, Manuel Olshavsky, Ivan Bradach, Andrii Bachynskyi, Ignatius Volodzko.
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Marina Fiț, Liviu Octavian. „The Pachomian’s and Basilian’s rules and the franciscan rule“. Altarul Reîntregirii, Nr. 2 (2018): 137–58. http://dx.doi.org/10.29302/ar.2018.2.8.
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Lorens, Beata. „Problemy wychowawcze w szkołach bazyliańskich w drugiej połowie XVIII wieku na przykładzie kolegium w Buczaczu“. Biuletyn Historii Wychowania, Nr. 29 (04.02.2019): 29–42. http://dx.doi.org/10.14746/bhw.2013.29.3.
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Education problems in Basilian Schools in the latter half of the 18th century, with an example of the College in Buczacz.The literature concerning monastic education in the 18th century omits the subject of educational and teaching activity of Saint Basil the Great Monastery or discusses it very briefly. Not much is known about functioning of those schools in the period before the Commission of National Education was founded. The educational programme and the problems connected with it, which had occurred in Basilian schools were presented on the example of the college in Buczacz, located in the southeastern part of the Republic of Poland, functioning between 1754 and 1784. The educational goals pursued in the college were not different from the ones of other monastic schools. The then educational system mostly promoted the respect for ideological and moral values, considering material values less important. In the educational process, the Basilian Monks put piety first. The misdeeds of the students of the college in Buczacz were punished according to the canon of conduct of the then youth studying in monastic schools. The canon included: getting drunk, forbidden meetings with women, thefts, scuffles with soldiers in magnates’ service and stationed in the town, as well as with Jewish people. In the latter half of the 18th century, great significance was attached to proper conduct of the students of the college and misconducts against morals were the most common reasons for expulsions.
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Zhernokleyev, Oleg. „The Third Order in the Underground: Lay Organizations of the Ukrainian Greek Catholic Church in Precarpathian Region in the 1970s-1980s“. Journal of Vasyl Stefanyk Precarpathian National University 1, Nr. 4 (22.12.2014): 73–82. http://dx.doi.org/10.15330/jpnu.1.4.73-82.
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The paper highlights the role of communities of monks and nuns (the Third Orders) inthe structure and activity of the Ukrainian Greek Catholic Church (UGCC), which functionedunderground. It is emphasized that the historical roots of the Third Order are traced back to the13th century when spiritual life of specific lay communities was regulated by the Franciscan andthe Dominican Orders, and later, by the Carmelite Order. Between 1900 and 1930s lay communitiesof the UGCC became noticeably active. A characteristic example of their activity is the well knownRules for laypersons of the Basilian Order drawn by Metropolitan Archbishop Andrey Sheptytsky.In the 1970s (the Soviet time, when the UGCC worked underground), there appeared theRedemptorist and the Basilian Third Orders in Ivano-Frankivsk Oblast. Their members kept insafety different cult objects, held underground Divine Services, meetings, had spiritual practices,did catechesis, etc. On the whole, these lay communities had played an important role in theUGCC underground activity up till the late 1980s
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Stern, Dieter. „The Making of a Marian Geography of Grace for Greek Catholics in the Polish Crownlands of the 17th–18th Centuries“. Religions 12, Nr. 6 (16.06.2021): 446. http://dx.doi.org/10.3390/rel12060446.
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This article explores the ways in which the newly founded and highly contested Christian confession of the Greek Catholics or Uniates employed strategies of mass mobilization to establish and maintain their position within a contested confessional terrain. The Greek Catholic clerics, above all monks of the Basilian order fostered an active policy of acquiring, founding and promoting Marian places of grace in order to create and invigorate a sense of belonging among their flock. The article argues that folk ideological notions concerning the spatial and physical conditions for the working of miracles were seized upon by the Greek Catholic faithful to establish a mental map of grace of their own. Especially, the Basilian order took particular care to organize mass events (annual pilgrimages, coronation celebrations for miraculous images) and promote Marian devotion through miracle reports and icon songs in an attempt to define what it means to be a Greek Catholic in terms of sacred territoriality.
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VINOKHODOV, D. „STROKES TO JAN BARSZCZEWSKI’S BIOGRAPHY: VISITING BRIDES OF CHRIST“. Herald of Polotsk State University. Series A. Humanity sciences, Nr. 2 (28.02.2024): 8–11. http://dx.doi.org/10.52928/2070-1608-2024-70-2-8-11.
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The article comments the short fragment of Jan Barszczewski’s list to Julia Korsak. The circumstances of his visit in Spaso-Euphrosyne momastery of Polotsk in 1843 are revealed. The fates of Basilian nuns of Polotsk in new convent are reviewed. The personality of Barszczewski’s acquaintance Glyceria Szepielewicz is found out.
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Dmitruk, Stefan. „Basilian House and Uniate parish in Radecznica (1869–1875)“. Res Historica 39 (09.12.2015): 113. http://dx.doi.org/10.17951/rh.2015.0.113.
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Buccellato, Anna, und Paola Catalano. „Il comprensorio della necropoli di via Basiliano (Roma) : un’indagine multidisciplinare“. Mélanges de l’École française de Rome. Antiquité 115, Nr. 1 (2003): 311–76. http://dx.doi.org/10.3406/mefr.2003.10735.
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Getka, Joanna. „„Z dodaniem wyraźniejszego morału, dla łatwiejszego ludzi prostych i nieuków zrozumienia...”. Ruskojęzyczne adaptacje tekstów o charakterze dogmatyczno-moralizatorskim w ukraińskiej kulturze literackiej (na materiale wydań drukarni bazyliańskich XVIII wiek)“. Studia Interkulturowe Europy Środkowo-Wschodniej 11 (06.11.2018): 154–73. http://dx.doi.org/10.5604/01.3001.0012.7267.
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The source for research in this article are adaptations of dogmatic and moralizing texts printed in Basilians typography in 18th century. Examined texts have Polish, Latin and Orthodox Church language origin. Their role in shaping the Ukrainian literary language and style typical of Ukrainian religious literature was studied. Analyses of their influence on the formation of recipients, and in this context the process of shaping the identity of the Uniates, shows Eastern and Western influences.
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Stetsyk, Yuriy, und Igor Kryvosheya. „Насельники Уманського Василіянського Монастиря (1816–1834 роки): Біографічні нотатки“. Studia Archiwalne 9 (30.12.2022): 35–62. http://dx.doi.org/10.4467/17347513sa.22.002.17113.
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W artykule przedstawiono okoliczności powstania i likwidacji klasztoru. Zaprezentowano rezultaty badań autora dotyczących poprzednich okresów historii klasztoru. Prześledzono działania podjęte przez rosyjskie władze okupacyjne w celu ograniczenia działalności i zamknięcia klasztorów bazylianów w prawobrzeżnej Ukrainie. Ukazano działalność szkoły powiatowej przy klasztorze w Humaniu. W załączeniu życiorysy mieszkańców klasztoru. Monitorowano dynamikę liczby mnichów i uczniów szkoły klasztornej. Analizowane są główne cechy prozopograficzne monastycyzmu bazyliańskiego w Humaniu: etapy formacji duchowej i intelektualnej, obowiązki, struktura wieku i czasu. The circumstances of the foundation and liquidation of the monastery have been revealed. The results of the author's research on previous periods of the history of the monastery are presented. The measures taken by the Russian occupation authorities to limit the activities and close the Basilian monasteries in Right Bank Ukraine were traced. The activity of the Uman district school at the monastery was considered. Biographies of the inhabitants of the monastery are attached. The dynamics of the number of monks and students of the monastery school were monitored. The main prosopographic characteristics of the Uman Basilian monasticism are analyzed: stages of spiritual and intellectual formation, duties, age and time indicators.
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REINARD, Patrick. „Gaias Rechtsstreit und Caracallas Alexandria-Aufenthalt. Zum Kontext des Privatbriefs P.Oxy. 43/3094“. STUDIA ANTIQUA ET ARCHAEOLOGICA 21, Nr. 2 (2015): 209–19. http://dx.doi.org/10.47743/saa-2015-21-2-6.
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The article offers a detailed interpretation of the private letter P.Oxy. 43/3094. This letter deals with a lawsuit which was carried on before three governors (M. Aurelius Septimius Heraclitus, L. Valerius Datu and Iulius Basilianus). A chronological reconciliation with the events and implications of Caracalla’s journey to Alexandria in the winter of 215/16 AD enables a detailed reconstruction of the course of the lawsuit, which lasted approximately three years. Furthermore the paper discusses the meaning of ὑπόμνημα in a juridical and administrative context.
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Cardiano, Paola, S. Sergi, Concetta De Stefano, S. Ioppolo und P. Piraino. „Investigations on ancient mortars from the Basilian monastery of Fragalà“. Journal of Thermal Analysis and Calorimetry 91, Nr. 2 (Februar 2008): 477–85. http://dx.doi.org/10.1007/s10973-006-8313-8.
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Chaves, Vania Pinheiro. „O parecer da Real Mesa Censória: Certidão de nascimento de O Uraguai“. Teresa, Nr. 21 (26.12.2021): 86–100. http://dx.doi.org/10.11606/issn.2447-8997.teresa.2021.162170.
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Este artigo tem por objetivo transcrever e analisar o Parecer da Real Mesa Censória que, em 1769, permitiu a publicação de O Uraguai. Nele procura-se demonstrar que tal licença se deveu sobretudo às mudanças nas práticas da censura ocorridas no período pombalino. Assinala-se ainda que o perfil de João Pereira Ramos de Azevedo Coutinho, deputado que redigiu o relatório da censura, e os argumentos de que se serviu têm particular importância na liberação do poema épico basiliano.
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Mariano, Alexandra de Brito. „Do monte Hélicon ao Jaraguá: O caso particular do Brasilienses aurifodinae“. Teresa, Nr. 21 (26.12.2021): 29–43. http://dx.doi.org/10.11606/issn.2447-8997.teresa.2021.174289.
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O Brasilienses aurifodinae de José Basílio da Gama inscreve-se numa microtradição de poesia didáctica jesuítica que vai evidenciar-se em textos setecentistas sobre mineração escritos quer na Europa, quer no Novo Mundo. Ao destacar particularidades da mineração aurífera nas Minas Gerais e, simultaneamente, ao recordar tradições literárias e mitológicas da antiguidade clássica, o poeta reflete uma marcada intencionalidade. Pretendemos, entre outras questões, avaliar alguns aspetos que revelam essa intencionalidade e que tornam este poema basiliano distinto no conjunto da produção neolatina inaciana.
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Almes, Iwan. „Źródła do historii bibliotek klasztornych eparchii lwowskiej XVII–XVIII wieku. Inwentarze monasteru bazyliańskiego w Krechowie“. Textus et Studia, Nr. 3(3) (08.05.2017): 7–27. http://dx.doi.org/10.15633/tes.01301.
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The studies of inventory descriptions (book lists) of the basilian monasteries of early modern time are represented in this article by Krekhiv monastery. The structure of the inventories was analyzed. Also the quantity of Krekhiv library was regarded (printed and manuscript books, language, place of printing, format of books). The review of thematics and the history of collection of Krekhiv library were done according to the inventory descriptions.
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Getka, Joanna. „Rola tekstów o charakterze religijnym XVIII wieku w poznaniu żywego języka ruskojęzycznej ludności dawnej Rzeczypospolitej (na materiale tekstu Bohosłowija nrawouczytelnaja, Poczajów 1751)“. Acta Polono-Ruthenica 2, Nr. XXIV (30.06.2019): 69–86. http://dx.doi.org/10.31648/apr.4463.
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The purpose of this article is to present the role of religious texts in the analysis of common language of the people of the former Commonwealth of the Two Nations. The subject of the analysis is the text Bohoslowija nrawouczytelnaja... published in the basilian’s printing house in Pochayev in 1751. Textual features of living Ukrainian language (approximation of articulation [i] and [y], hardness [t] and [d], morphological features) are common tendencies, and can be a testimony of the state of the Ukrainian language of the eighteenth century. The analysis supports the thesis of evolutionary development of Ukrainian written language.
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VILHUSHYNSKYI, Mykhailo, und Yuriy STETSYK. „INTERVIEW PROTOCOL OF FR. YOSAFAT MAKAREVYCH KREMENETS BASILIAN MONASTERY HEGUMEN (1774)“. Східноєвропейський історичний вісник, Nr. 14 (13.03.2020): 28–35. http://dx.doi.org/10.24919/2519-058x.14.197176.
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Khokhon, Mykhailo. „BASILIAN ORDER MONASTERY IN SCHEPLOTY. HISTORY, ARCHITECTURE AND PROBLEMS OF PRESERVATION“. Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 4, Nr. 2 (22.12.2022): 198–204. http://dx.doi.org/10.23939/sa2022.02.198.
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Monasteries in the XVII–XVIII centuries to a greater or lesser extent were the cultural centers of the country, centers of theological thought, spiritual and intellectual activity. It is worth noting that the sacred buildings of that time are a sign of the presence of a certain people in the territory. The monastery in Shcheploty was a small Ukrainian monastery that played its own role in this process. This Monastery is little known, and the surviving relics are not included in the register of monuments and are not protected by the law, which threatens the preservation of part of the history of sacred architecture of Ukraine. The monastery in Shcheploty is poorly studied. There are work of Slobodyan (Slobodyan V., 1998.) in the context of wooden sacred architecture with exploration of the main historical aspects of the monastery and the first attempt of the author to conduct architectural research in 2017 (Khokhon M., 2017). On the basis of measurements, the analysis of historical data the graphic reconstruction of the lost monastery is carried out. It is worth noting that the fortifications could have different shapes and combinations. Including for the fence there are two options: 1) the fence was arranged on the crown of the shaft; 2) the fence was arranged on the outer perimeter of the defensive moat (Bogdanowski, J., 1996). Both scenarios were possible, the reconstruction was carried out for the first option and is designed to open a discussion in the scientific community and stimulate further research of the monastery. As a result of the research It is determined that the monastery consisted of two wooden churches of different times, a bell tower with a fence of the sacred territory and monastic cells with an economic part and fortifications. Archaeological excavations should determine the presence of burials near the former churches. The territory of the monastery occupied about 0.7 hectares. The overall dimensions of the fortifications in the widest part were 115x80 m. The defensive perimeter consisted of an earthen rampart, a moat, bastions on the corners, a fence and a gate. The configuration had an irregular layout close to an irregular trapezoid. It has been determined that the historic territory is privately owned and has an inappropriate purpose, which creates certain legal complications in the museification of shafts at the initiative of local authorities. The defensive relics of the monastery in Shcheploty are an important element of the history of Ukrainian defensive sacred architecture. Despite the relatively small size of the monastery, the defense system was designed in the spirit of the European fortification schools. The remains of fortifications and monasteries need to be included in the register of monuments of Ukraine.
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STETSYK, Yurii. „HISTORIOGRAPHY OF PROSOPOGRAPHIC STUDIES OF THE BASILIAN MONASTICISM OF EASTERN GALICIA“. Problems of humanities. History 56, Nr. 14 (2023): 11–19. http://dx.doi.org/10.24919/2312-2595.14/56.1.
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Cattaneo, Enrico. „Il Commento a Isaia di Basilio di Cesarea. Una replica“. Augustinianum 55, Nr. 2 (2015): 631–43. http://dx.doi.org/10.5840/agstm201555237.
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In a recent book (Il Commento a Isaia di Basilo di Cesarea, Roma 2014 [SEA 139]) Cattaneo argued without hesitation for the authenticity of that Basilian work (PG 30, 117-668). Prof. Manlio Simonetti in his review of this book – Augustinianum 54 (2014), 561-567 – expressed an opinion totally opposed, believing inconclusive the arguments presented by the Author. With this reply, the Author tries to answer the objections of Simonetti, and concludes by confirming his original position.
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Becker, Maricler, und José Luiz Muller. „A indisciplina nos anos iniciais do ensino fundamental“. Eventos Pedagógicos 3, Nr. 3 (07.12.2012): 182–91. http://dx.doi.org/10.30681/reps.v3i3.9330.
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O presente artigo resulta de uma pesquisa que buscou conhecer a prática dos professores mediante a indisciplina em sala de aula na Escola Municipal de Ensino Básico Basiliano do Carmo de Jesus, Sinop-MT. Estudamos as intervenções realizadas, as condicionantes e consequências da indisciplina para todos da comunidade escolar. Empregamos o método exploratório qualitativo, para coleta de dados e, através de um questionário, entrevistamos as professoras. Concluímos que as professoras consideram a indisciplina como um problema um obstáculo e que esta influencia no ensino aprendizagem dos alunos bem como na prática do professor. Palavras-chave: disciplina/indisciplina; professor; sala de aula.
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Cirino, Cleide Aparecida Pereira. „O Programa Mais Educação e suas possibilidades de intensificar a jornada escolar na formação do aluno“. Eventos Pedagógicos 7, Nr. 2 (17.06.2016): 330–44. http://dx.doi.org/10.30681/reps.v7i2.9816.
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Esta pesquisa investigou as possibilidades de intensificar a jornada escolar na formação integral dos alunos que estão inseridos no Programa Mais Educação, instituído pelo Governo Federal em 2007 para a ampliação da jornada escolar e a organização curricular, na perspectiva da educação integral que visa atender o aluno em período integral. A metodologia foi de cunho qualitativo desenvolvida na Escola de Educação Básica Basiliano do Carmo de Jesus no Município de Sinop, onde foi desenvolvido o Programa, ressaltando a importância de compreender na prática como é o processo de escolarização e aprendizagem. Palavras-chave: Programa Mais Educação; escolarização; aprendizagem.
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Dutra, Aline Maria Trugillo Valério, und Aumeri Carlos Bampi. „Constituição do sujeito político e epistemológico: trajetória de vida dos alunos da Educação de Jovens e Adultos“. Eventos Pedagógicos 5, Nr. 2 (16.07.2014): 32–42. http://dx.doi.org/10.30681/reps.v5i2.9557.
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A presente pesquisa com a temática: Constituição do Sujeito Político e Epistemológico: Trajetória de Vida dos alunos da Educação de Jovens e Adultos, realizada na Escola Municipal de Educação Básica Basiliano do Carmo de Jesus, período letivo de 2014/01. Teve como objetivo geral pesquisar e analisar através da trajetória de vida desses alunos, como o sujeito se constitui politicamente e epistemologicamente no seu processo de formação. Para melhor entendimento a pesquisa terá seu tratamento numa abordagem qualitativa, a partir do Método história de vida. Palavras-chave: educação; Educação de Jovens e Adultos; político e epistemológico; qualitativa; história de vida.
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Skira, Jaroslav Z., und Myroslaw Tataryn. „Sowing on Good Soil: Canadian Scholarship on the Ukrainian Church(es)“. East/West: Journal of Ukrainian Studies 6, Nr. 1 (02.04.2019): 51–90. http://dx.doi.org/10.21226/ewjus476.
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This essay surveys material published between 1950 and 2016 by Canadian scholars who studied Ukrainian church history and theology. Particular attention is paid to works produced by members of the Eastern-rite Redemptorist and Basilian religious orders and by scholars at St. Andrew’s College and the University of Manitoba in Winnipeg, the University of Toronto and the University of St. Michael’s College in Toronto, the Canadian Institute of Ukrainian Studies at the University of Alberta, and the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies in Ottawa.
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Lorens, Beata. „St. Nicholas Church and Basilian Monastery in Zamość in the 19th century“. Res Historica 53 (30.06.2022): 145–70. http://dx.doi.org/10.17951/rh.2022.53.145-170.
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Tupytsia, Mykhailo. „The private book collection of Basilian proto-hegumen Anthonius Kotsak in 1781“. NaUKMA Research Papers. History 5 (28.12.2022): 87–96. http://dx.doi.org/10.18523/2617-3417.2022.5.87-96.
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The Mukachevo uniate eparchy in the XVIII century experienced extensive transformations in administrative and cultural evolution. The assertion here the post-Trent cultural and intellectual trends actively reflect the preferences of the clerical elite. The article analyzes the thematic repertoire of the private book collection of Anthonius Kotsak – proto-hegumen of Basilian monasteries, doctor of dogmatic theology, teacher and intellectual of the Mukachevo eparchy of the second half of the XVIII century. Before analyzing the book collection, the main conditions that influenced the formation of the eparchy’s clergy in general and Anthonius Kotsak, in particular, are considered. Statistical data collected during archival survay and its comparison with the old books preserved so far allowed the analysis of quantitative indicators of the book collection. The Interdisciplinary approach made possible the analysis of the thematic repertoire of the private book collection and made it possible to determine the direction of Anthonius Kotsak’s reading preferences. The monk’s book collection includes theological, philosophical, historical, philological, preaching, geographical and other works that fully correspond to the scholastic discourse of Jesuit education. The vast majority of texts are in Latin, but there are a few books in Hungarian. The presence of the works of the Eastern Fathers of the Church and the absence of Western ones clearly articulate the monk’s Eastern Christian Basilian piety. Nevertheless, Anthonius Kotsak sought to remain in the discourse of modern for thar times Western theology. The practical need for a multi-confessional region explains an essential emphasis in the repertoire of theological literature in its anti-Protestant orientation. The main principle in the selection of books of Anthonius Kotsak was determined by his professional activity. The expansion of research in the discourse of cultural history and book culture of the Mukachevo eparchy contributes to deeper understanding of the specifics of the diocese and its involvement in the cultural discourse of early modern Europe.
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Nam, Sung Hyun. „Christian Perfection in Basilian Monastic Hospitals from the Fourth to Sixth Centuries“. Religions 15, Nr. 7 (29.06.2024): 793. http://dx.doi.org/10.3390/rel15070793.
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The purpose of Byzantine hospitals—whether primarily curative facilities or caring hospices—has long intrigued scholars. This paper proposes a third perspective on Byzantine hospitals, suggesting that the Basilian monastic hospitals of the fourth to sixth centuries were not merely philanthropic facilities for the sick and destitute but also centers for ascetics’ spiritual growth. Basil of Caesarea incorporated charitable actions by ascetics as essential to achieving Christian perfection within the coenobitic community, developing a theology of compassion that advocated for the purification of harmful passions like anger and pride through the virtue of compassion. In the fifth and sixth centuries, Theodosius the Cenobiarch, who founded a coenobium and hospitals in the Judean Desert, upheld Basil’s idea of the purification of the soul through compassion for the sick. Additionally, the nosokomeion (hospital) of the sixth-century Monastery of Seridos in Gaza emphasized the healing of spiritual diseases through compassion for the sick, as reflected in various epistles. Thus, Basil of Caesarea’s theology of compassion in pursuit of Christian perfection was a foundational element in the emergence and development of hospital spirituality in Christian Late Antiquity.