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Journal articles on the topic 'Агиография'

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Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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1

Дорофеева, Л. Г. "II Международный научный семинар «Агиография в русском культурном пространстве»." Slovo.ru: Baltic accent 9, no. 1 (January 2018): 103–8. http://dx.doi.org/10.5922/2225-5346-2018-1-9.

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2

Пантелеев, Алексей Дмитриевич. "«Passio Julii Veterani»: Hagiography, History, and Rhetoric." Библия и христианская древность, no. 1(13) (July 2, 2022): 44–67. http://dx.doi.org/10.31802/bca.2022.13.1.002.

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Целью публикации является перевод на русский язык и всесторонний анализ «Страстей Юлия Ветерана» (BHL 4555). Описываемые события произошли в конце мая 303 г. в Дуросторуме в Нижней Мезии (совр. Силистра в Болгарии). Особое внимание при рассмотрении данных этого краткого, но очень интересного текста уделено таким вопросам, как исторический контекст мученичества, история раннего христианства на Балканах по данным литературной и археологической традиции, отношение христиан к воинской службе. Мы полагаем, что причиной смерти мученика стала проверка лояльности солдат XI Клавдиева легиона в связи со скорым прибытием туда Диоклетиана. The publication is a translation into Russian of «Passio of Julius the Veteran» (BHL 4555). Julius was executed on May 27, 303 in the Durostorum in Lower Moesia (now Silistra, Bulgaria). Commentary discusses some aspects of this text, related to the circumstances of the Julius’ martyrdom, the history of early Christianity in the Balkans, and the attitude of Christians to military service. We think that the cause of the martyr’s death was a test of the loyalty of the legion’s soldiers that was connected with the imminent visit of Diocletian (he was in the Durostorum on June 8, 303 - CJ 5.73.4).

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3

Chornyi, Igor. "Orthodox hagiography and the novel of Evgeniy Vodolazkin “Lavr”." Collection of scientific works "Visnyk of Zaporizhzhya National University. Philological Sciences", no. 2 (2018): 149–55. http://dx.doi.org/10.26661/2414-9594-2018-2-21.

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4

Бельчевичен, Сергей Петрович, Вадим Борисович Рыбачук, and Ирина Александровна Казанцева. "THE ROLE HAGIOGRAPHY IN THE OF G.P. FEDOTOV'S RELIGIOUS PHILOSOPHY." Вестник Тверского государственного университета. Серия: Философия, no. 3(57) (December 10, 2021): 150–59. http://dx.doi.org/10.26456/vtphilos/2021.3.150.

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Агиография занимает важное место в наследии Г.П. Федотова, обращение к этой проблематике связано с эволюцией его мировоззрения от марксизма к неохристианству. Под влиянием западной традиции Бл. Августина, П. Абеляра он обращается к святоотеческому наследию, рассматривая условия возникновения агиографических жанров, выявляет их особенности и критерии святости, описывает типы святости, сложившиеся на Руси. Hagiography occupies a significant place in Fedotov's legacy; the appeal to this problem is connected with the evolution of his worldview from Marxism to neo-Christianity. Under the influence of the Western tradition of St. Augustine, P. Abelard, he turns to the patristic heritage, considering the conditions for the emergence of the hagiographic genre, identifies its features and criteria of holiness, describes the types of holiness that have developed in Russia.

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5

Makarenko, Evgenia K. "Hagiography in the 20th century: the problem of the genre and the methods of investigating it." Sibirskiy filologicheskiy zhurnal, no. 1 (March 1, 2011): 95–102. http://dx.doi.org/10.17223/18137083/34/14.

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6

Dorofeeva, Lyudmila G. "VI International Scientific Seminar “Hagiography in the Russian Cultural Space: on the 200th Anniversary of Fedor Dostoevsky’s Birth”." Slovo.ru: Baltic accent 13, no. 2 (2022): 147–54. http://dx.doi.org/10.5922/2225-5346-2022-2-8.

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The article provides an overview of the VI International Scientific Seminar "Hagiography in the Russian Cultural Space", dedicated to the 200th anniversary of Fedor Dostoevsky’s birth. The seminar was organized at the Immanuel Kant Baltic Federal University on October 11—12, 2021. The main ideas and key points of the presentations of the plenary and section meetings are explored.

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7

Чистякова, Марина Владимировна. "O редакциях церковнославянского Пролога." Slavistica Vilnensis 58, no. 2 (January 1, 2013): 35–58. http://dx.doi.org/10.15388/slavviln.2013.2.1435.

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В статье уточнена и дополнена общепринятая классификация разновидностей церковнославянского Пролога: указаны краткие или расширенные варианты ранее выделенных редакций, стишные разновидности Простого пролога; в научный оборот впервые ввoдятcя киево-софийская редакция Простого пролога и рифмованная редакция Стишного пролога. В статье отмечены комбинированные прологи, в которых отдельные части рукописи отражают разные редакции, а также прологи, составленные путем контаминации разных редакций в один текст.Ключевые слова: cредневековая литература, кириллические рукописи, текстология, источниковедение, агиография, календарные четьи сборники, церковнославянский Пролог....Marina ChiststiakovaAbout the editions of the Chuch Slavonic Synaxarion The Chuch Slavonic Synaxarion is an Orthodox calendar florilegium containing the lives of the saints and sermons. Characterised by a complex and extensive textual structure, the Synaxarion was widespread among the Eastern and Southern Slavic nations. Progressive studies into manuscripts have led to the discovery of new facts pertaining to the history of the Synaxarion text. This article summarises the observations made during the study into the editions of the Simple and Versed Synaxarion, which allowed clarifying and supplementing the existing classification of the editions. The article looks into the following main editions of the Simple Synaxarion: the Slavonic Synaxarion, the Kiev St. Sophia’s Cathedral edition, the Short and the Expanded editions, the Pskov edition, the Navahrudak edition and the following editions of the Versed Synaxarion: Tarnovo, Varlaam, Novgorod, Moscow, St. Cyril’s of White Lake Monastery edition, and the Rhymed edition. A more detailed classification includes short and expanded variants of these editions, versed versions of the Simple Synaxarion, and copies containing a mixed text of various editions.

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8

P., СТАНKOBA. "Житията на хилендарските монаси Доментиян и Теодосий вьв виенските ръколиси и Теодосий във виенските ръкописи и въпросът за появата на стила “плетене словес” в сръσκата агиография от XIII в." Wiener Slavistisches Jahrbuch 1, no. 50 (2007): 153–70. http://dx.doi.org/10.1553/wsj50s153.

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9

Dorofeeva, Lyudmila G. "«Hagiography in the Russian Cultural Space. For the 1030th anniversary of the Baptism of Russia» third international research seminar (IKBFU, October 9—10, 2018)." Slovo.ru: Baltic accent 10, no. 2 (2019): 104–13. http://dx.doi.org/10.5922/2225-5346-2019-2-8.

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10

Дорофеева, Л. Г. "Проблемы изучения русской агиографии." Slovo.ru: Baltic accent 8, no. 1 (2017): 11–23. http://dx.doi.org/10.5922/2225-5346-2017-1-1.

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11

Zhuravel, Olga. "Ситуация „преставления” в старообрядческой агиографии." Slavica Wratislaviensia 167 (December 21, 2018): 63–72. http://dx.doi.org/10.19195/0137-1150.167.5.

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The situation of death in Old Believers’ hagiographyThe article was written based on Old Russian and Old Believers’ literature. The author places special emphasis on the Old Believers’ Hagiography, especially on the Ural-Siberian Paterik created in the 1940–1990s, which was recently discovered by Siberian scientists. The author is researching the structure and topic of a plot situation related to dying of a saint or an ascetic. A complex of the key motifs, that define the death situation, is revealed. Amongst them is the motif of mystery, prophecy and the prediction of saint’s own death. It was noted that the topos of disease is of great importance — a detailed presentation of the physical suffering of the person. The motif of prayer and Communion was described next. It has been noted that the presentation of thedeparture of a saint is accompanied by his visions of afterlife. In addition, the theme of a “quiet demise” death depicted as falling asleep and few posthumous toposes, such as the transfiguration of a face after death or imperishable relics and miracles associated with them, were distinguished. It is noted that the revealed motifs, that are intrinsic to the plot topic, are reflected in the oeuvre of the leading Russian authors.Okoliczności „umierania”w hagiografii staroobrzędowców Artykuł napisano, opierając się na dziełach literatury staroruskiej oraz twórczości staroobrzędowców. Skoncentrowano się na hagiografii staroobrzędowców, a przede wszystkim na Pateryku Uralsko-Syberyjskim stworzonym w latach 1940–1990, niedawno odkrytym przez syberyjskich uczonych. Badaniom poddano strukturę i tematykę wątków fabularnych związanych z „umieraniem” świętego lub ascety. Wybrano zbiór motywów kluczowych dla przedstawień sytuacji śmierci. Spośród nich wyłoniono motyw tajemnicy, proroctwa oraz przewidywania przez świętych własnej śmierci. Zauważono, iż ogromne znaczenie przypisuje się toposowi choroby — szczegółowemu przedstawieniu cierpienia fizycznego chorego. Następnie opisano motywy modlitwy i przyjmowania komunii. Odnotowano, że przedstawieniu odejścia świętego towarzyszą jego wizje życia pozagrobowego. Ponadto wyróżniono motyw „cichego odejścia” śmierć przedstawiona jako zasypianie oraz kilka toposów pośmiertnych, takich jak zmiana wyglądu twarzy zmarłego czy niezniszczalne relikwie oraz wiążące się z nimi cuda. Zauważono, iż wskazane motywy, charakterystyczne dla danego narodu, znalazły swoje odzwierciedlenie w twórczości czołowych pisarzy rosyjskich

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12

Энеева, Наталья Тимуровна. "МОНАХИНЯ ТАИСИЯ (КАРЦОВА) – АГИОГРАФ РУССКОГО ЗАРУБЕЖЬЯ." Традиции и современность, no. 34 (August 25, 2023): 69–83. http://dx.doi.org/10.33876/2687-119x/2023-34/69-83.

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Аннотация. Статья посвящена выдающейся представительнице русского монашества ХХ в. и замечательному церковному историку Татьяне Юрьевне Карцовой, в монашестве Таисии. Большое внимание уделяется воспитавшей ее предреволюционной духовной среде и связи предреволюционной русской церковной истории с историей православия в Русском Зарубежье в ХХ в. Рассматривается концепция развития женского монашества в России в последние полтора столетия перед революцией, приводимая в книге «Русское православное женское монашество», а также трактовка монахиней Таисией причин его подъема и особенностей, связь его с возрождением в России XIX в. традиции «умного делания» и старческого духовничества, пришедших с Афона благодаря трудам преподобного Паисия (Величковского) и его последователей. Abstract. The article is devoted to the outstanding representative of Russian monasticism of the twentieth century and a remarkable church historian Tatyana Yurievna Kartsova, Taisiya in tonsure. Much attention is paid to the pre-revolutionary spiritual environment that brought her up and the connection of pre-revolutionary Russian church history with the history of Orthodoxy among Russians abroad in the twentieth century. The concept of the development of women's monasticism in Russia in the last hundred and fifty years before the revolution, described by the nun Taisy in her book «Russian Orthodox Female Monasticism», is examined, as well as the interpretation by the nun Taisiya of the reasons for its rise and features, its connection with the revival in Russia of the XIX century of the tradition of Jesus Prayer and institution of spiritual elders, which came from Mount Athos thanks to the works of St. Paisius (Velichkovsky) and his followers.

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13

Ярных, В. С. "Конструирование образа чужеземца в южногалльских житиях XI – начала XII века, "Средние века"." Средние века, no. 2 (2023): 25–47. http://dx.doi.org/10.7868/s0131878023020022.

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В южногалльской агиографии XI–XII вв. можно наблюдать процесс методичного «переписывания» житий местных древних святых. Появляются расширенные редакции меровингских и каролингских текстов, богатые деталями, отсутствовавшими в предшествующей письменной традиции. В частности, жития дополняются рассказами о происхождении святого или историей его появления в Галлии. Иногда для повышения статуса героя и обители, в которой составляется новая редакция его жизнеописания, создается подробная генеалогическая легенда. Наряду с обоснованием равноапостольного статуса святого и прославлением его реальных или вымышленных римских корней в это время наблюдается всплеск интереса к фигуре чужеземца. В контексте общей ориентации эпохи на поиск древних корней и авторитетов происходит «превращение» местных святых или их предков в иноземцев. Такие герои, как правило, предстают в первую очередь как носители древней христианской традиции (евреи, греки и римляне) и лишь во вторую как переселенцы в Галлию, представители иной культуры. Описание таких вымышленных чужестранцев очень абстрактно. Помимо экзотических атрибутов чужеземности (необычных имен, близости к иноземным правителям, удаленного места рождения) и ореола престижа, присущего некоторым древним народам как свидетелям священной истории, с образом чужестранца связано появление в житиях «рассказа в рассказе» о путешественниках-переселенцах в Галлию: греках, евреях и даже арабах. При этом введение в житийные сочинения вымышленных чужестранцев отражает не только стремление к максимальной авторитетности и убедительности текста, но и новую для южногалльской агиографии ориентацию на занимательность.

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14

ШУМИЛО, СВЕТЛАНА. "Стилистическая фигура антитезы в древнерусских гомилетике и агиографии стиля плетение словес." Rocznik Teologiczny 65, no. 1 (November 29, 2023): 111–27. http://dx.doi.org/10.36124/rt.2023.06.

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Переводная славянская гимнография, как и оригинальная византийская, содержит большое количество антитез и антиномий, которые послужили образцом для многих оригинальных славянских произведений. В статье проанализированы древнерусские гомилетические и агиографические произведения с точки зрения поэтикальных особенностей антиномий и антитез, которые часто встречаются в произведениях стиля плетение словес.

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15

Bibikov, Mikhail V. "HISTORIC COMPONENT OF BYZANTINE HAGIOGRAPHY." History and Archives, no. 3 (2021): 107–18. http://dx.doi.org/10.28995/2658-6541-2021-3-107-118.

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The quasi apparent anti-historicity of Byzantine hagiography is manifested as in unconcretizing the described objects and phenomena and in the corresponding uncertainty of dating and attribution of the monuments themselves. At the same time the hagiographic narrative in its sense is aimed to resolve the task of historicization of an action that proves the uncommonness, sanctity, moral and spiritual greatness of the hero. It is characteristic that hagiographers like to stress their own participation in his deeds. The principle of “autopsy”, maintained in hagiography, helps to prove the reality of what is happening, even the most unusual, at first glance, miracles. The attention of the Lives to the events of everyday life, private life, to the individual details of the usual daily ritual, often ignored by chronicles and monumental stories, is characteristic. Beyond the stereotypy of hagiographic images in the Lives, one can often catch portrait characteristics of representatives of completely different social strata, socio-psychological descriptions of such categories as holy fools, beggars, hermits, and other individuals or outsiders. The most peculiar in hagiography seems to be the function of time. Time is neither cyclic, as in histories and biographies of classical antiquity, nor linear as in medieval annals and historiography. The nature of temporal revelation is as iterative (the events of modern history are as if repetition or copy of the Biblical history) so sudden. The hagiographic space is full of features of teratomorphism, whether in the desert, the wilds or in the deserted mountains. Thus, the historical approach to hagiography is expressed indirectly, in accordance with the genre etiquette, the socio-psychological and historical conditions of medieval mentality. The historicity of hagiography seems to be characterized mainly as an “apocalyptical historicity” (from the Greek. “apocalypse” – revelation, discovery).

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Bibikov, Mikhail V. "HISTORIC COMPONENT OF BYZANTINE HAGIOGRAPHY." History and Archives, no. 3 (2021): 107–18. http://dx.doi.org/10.28995/2658-6541-2021-3-107-118.

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The quasi apparent anti-historicity of Byzantine hagiography is manifested as in unconcretizing the described objects and phenomena and in the corresponding uncertainty of dating and attribution of the monuments themselves. At the same time the hagiographic narrative in its sense is aimed to resolve the task of historicization of an action that proves the uncommonness, sanctity, moral and spiritual greatness of the hero. It is characteristic that hagiographers like to stress their own participation in his deeds. The principle of “autopsy”, maintained in hagiography, helps to prove the reality of what is happening, even the most unusual, at first glance, miracles. The attention of the Lives to the events of everyday life, private life, to the individual details of the usual daily ritual, often ignored by chronicles and monumental stories, is characteristic. Beyond the stereotypy of hagiographic images in the Lives, one can often catch portrait characteristics of representatives of completely different social strata, socio-psychological descriptions of such categories as holy fools, beggars, hermits, and other individuals or outsiders. The most peculiar in hagiography seems to be the function of time. Time is neither cyclic, as in histories and biographies of classical antiquity, nor linear as in medieval annals and historiography. The nature of temporal revelation is as iterative (the events of modern history are as if repetition or copy of the Biblical history) so sudden. The hagiographic space is full of features of teratomorphism, whether in the desert, the wilds or in the deserted mountains. Thus, the historical approach to hagiography is expressed indirectly, in accordance with the genre etiquette, the socio-psychological and historical conditions of medieval mentality. The historicity of hagiography seems to be characterized mainly as an “apocalyptical historicity” (from the Greek. “apocalypse” – revelation, discovery).

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17

Ярных, В. С. "Святые предки и предки святых: проблема происхождения в южногалльской агиографии X-XI веков." Средние века, Вып. 68 (2) (2007): 69–89.

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18

Ivashnyova, Lydiya L. "VISIONS IN THE STRUCTURE OF FOLK HAGIOGRAPHY." HUMANITARIAN RESEARCHES 57, no. 1 (2016): 049–55. http://dx.doi.org/10.21672/1818-4936-2016-57-1-049-055.

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19

Mantova, Yu. "MIRACULOUS TRAVELLING IN MID-BYZANTINE HAGIOGRAPHY." Kathedra of Byzantine and Modern Greek Studies 3, no. 1-2 (September 20, 2019): 95–101. http://dx.doi.org/10.29003/m691.2658-7157.2018_3_1-2/95-101.

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20

Komissarov, Dmitriy A. "MAYA'S DEATH IN BUDDHIST HAGIOGRAPHY." RSUH/RGGU Bulletin. Series History. Philology. Cultural Studies. Oriental Studies, no. 3 (2016): 68–81. http://dx.doi.org/10.28995/2073-6355-2016-3-68-81.

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21

Rogozhnikova, T. P. "GRAMMAR OF OLD RUSSION HAGIOGRAPHY: CONCEPTUAL ANALYSIS." Science of the Person: Humanitarian Researches 3, no. 29 (September 2017): 40–46. http://dx.doi.org/10.17238/issn1998-5320.2017.29.40.

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22

Терентьев, Александр Сергеевич. "Review on: Frangulian L. R. The Hagiographic World of the Coptic Martyrs. Moscow: Institute of Oriental Studies of the Russian Academy of Sciences, 2019. 260 p. ISBN 978-5-89282-884-0." Вопросы богословия, no. 1(7) (July 15, 2022): 102–9. http://dx.doi.org/10.31802/pwg.2022.7.1.007.

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Увидевшая свет в 2019 г. книга Л. Р. Франгулян посвящена изучению коптских агиографических памятников, основными персонажами которых являются мученики Древней Церкви. На материале 32-х житий исследовательница производит композиционный и содержательный анализ агиографии коптских мучеников, реконструирует исторический контекст создания этих текстов и их функционирование в рамках коптской монофизитской общины. This book, published in 2019, is devoted to the study of Coptic hagiographic monuments, the main characters of which are martyrs of the ancient Church. On the basis of 32 hagiographies, the researcher makes a compositional and substantive analysis of the hagiography of Coptic martyrs, reconstructs the historical context of the creation of these texts and their functioning within the Coptic monophysite community.

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23

Frangulian, Lilia Rubenovna. "Image of Cloud in Coptic Hagiography: Origins and Functions." Filologičeskie nauki. Voprosy teorii i praktiki, no. 10 (July 2021): 3015–19. http://dx.doi.org/10.30853/phil210503.

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24

Antonov, Dmitriy I. "VIOLENCE AND INTERROGATION: EXORCISM IN RUSSIAN HAGIOGRAPHY." Folklore: structure, typology, semiotics 2, no. 4 (2019): 50–71. http://dx.doi.org/10.28995/2658-5294-2019-2-4-50-71.

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Копыл, Екатерина. "Theology of Holy Places in the Writings of Palestinian Hagiographers of the VI-VII Centuries: Themes, Origins and Tradition. Part I." Theological Herald, no. 2(37) (June 15, 2020): 293–323. http://dx.doi.org/10.31802/2500-1450-2020-37-2-293-323.

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В статье исследуется богословская мысль о святых местах Палестины, представленная в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. Ввиду того, что взгляды на святые места в палестинской агиографии не являют собой целостной богословской системы, исследование носит описательный характер. В качестве метода применяется принцип подбора репрезентативных отрывков о святых местах, на материале которых в свете патристической традиции рассматривается широкий спектр догматических, полемических и нравственно-аскетических тем этого раздела богословия. Первая часть статьи посвящена таким темам, как: 1) святость палестинских мест; 2) святыни как средства познания, позволяющие осязать богооткровенную истину; 3) святыни как христологический аргумент, подтверждающий реальность человеческой природы Господа; 4) святыни как средства обличения и исправления еретических заблуждений; 5) Сион - Матерь всех Церквей; 6) проблема «пользы» Сиона и его святых мест; 7) почитание и поклонение святым местам и их близость по богословскому значению к почитанию Креста Христова; 8) авторитетность устного Предания Церкви в вопросе идентификации святынь и её рациональное обоснование. Публикуемое исследование выявляет в агиографических памятниках множественные следы интертекстуальности, позволяющие говорить о корпусе этих текстов как о проявлениях последовательной и живой патристической традиции. Выясняются её истоки, среди которых богослужебная, экзегетическая традиция, практика почитания святынь, а также догматическое и нравственно-аскетическое богословие палестинских и иных патристических авторов христианского Средиземноморья. The article explores the theological thought on the holy places of Palestine attested in the works of prominent hagiographers of Palestinian monasticism of the 6th-7th centuries: the Life of St. Theodosius by Theodore of Petra, a series of Lives compiled by Cyril of Scythopolis, and the Spiritual Meadow by John Moschus. Since the views on the holy places do not constitute a complete theological system in Palestinian hagiography, the study is descriptive. The method adopted involves selecting representative passages on the holy places and exploring their dogmatic, polemic and moral-ascetic topics in light of patristic tradition. The topics covered in Part I of the article are: 1. the holiness of these Palestinian places; 2. the holy places as a means of cognition that allows the perception of the revealed truth; 3. as a Christological argument confi the reality of the human nature of Lord Jesus Christ; 4. as a means of exposure and correction of heretical errors; 5. Sion as Mother of all Churches; 6. the problem of «benefi of Sion and her holy places; 7. the veneration of the holy places and its theological closeness to the veneration of the Holy Cross; 8. the authority of the Church’s oral Tradition in identifying the holy places and its rational justify In the hagiographical monuments of theological thought on the holy places multiple traces of intertextuality are shown, which enables us to view this literary corpus as a manifestation of a coherent and living patristic tradition. Its origins are investigated, among them the liturgical and exegetical traditions, the practice of venerating the holy places, as well as the dogmatic and moral-ascetic theology of Palestinian and other patristic authors of the Christian Mediterranean.

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Kovaleva, T. I. "Experience in the Typology of the Visions in Old Russian Hagiography of the 13th – 17th Centuries." Studies in Theory of Literary Plot and Narratology, no. 1 (2019): 87–103. http://dx.doi.org/10.25205/2410-7883-2019-1-87-103.

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The genre of Old Russian visions is a vast, variegated material. This greatly complicates its systematization. However, if we take as a basis the idea of connecting the genre with the medieval picture of the world, possible to describe the visions as an orderly system. In accordance with the dual picture of the world of Old Russian man, visions are divided by content into eschatological and related to the earthly being. The main attention of our work is focused on visions of the last thematic variety, because eschatological ones represent a specific group of material requiring special research. Also, in accordance with the idea of dualism, the characters of another world in visions of the earthly life belong to the sacred or infernal world. Therefore, in general, we can talk about two types of characters in visions. The sacred characters (the Virgin, apostles, saints, angels, etc.) have the main functions of the assistance in different variants, prophecy, punishment, etc. The infernal characters (as a rule, these are demons) have functions of temptation and torment. According to the named of the extramundane characters functions, thematic groups of visions (help”, “prophecies”, “punishment”, etc.) are distinguished. Within each group, their specific thematic varieties form several subgroups (for example, the «help» group has subgroups: the «visions containing any indication of action», the «visions after / during which healing takes place», the «visions in which the expelling demons takes place », etc.). This article presents the experience in the typology of the visions reflecting our initial observations and not pretending to be comprehensive. Therefore, all the thematic sections of the typology are illustrated by particular examples can be corrected further in connection with the replenishment of new material.

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Rogozhnikova, T. P. "TRANSFORMATION OF TRADITIONAL LITERARY RECEPTIONS IN THE RUSSION HAGIOGRAPHY OF THE XVI CENTURY." Science of the Person: Humanitarian Researches 4, no. 26 (December 2016): 68–74. http://dx.doi.org/10.17238/issn1998-5320.2016.26.68.

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Rogozhnikova, T. P., and M. V. Khomenko. "GENRE OF A LIFETIME MIRACLE IN RUSSIAN HAGIOGRAPHY: A COMMUNICATIVE-PRAGMATIC ASPECT." Review of Omsk State Pedagogical University. Humanitarian research, no. 26 (2020): 74–77. http://dx.doi.org/10.36809/2309-9380-2020-26-74-77.

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Donchenko, Alexey I. "PSEUDONATIONAL AND SOCIAL SUBJECTS IN MEROVINGIAN HAGIOGRAPHY (PART I)." Scholarly Notes of Komsomolsk-na-Amure State Technical University 2, no. 36 (December 25, 2018): 47–51. http://dx.doi.org/10.17084/i-2(36).9.

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Donchenko, Alexey I. "PSEUDONATIONAL AND SOCIAL SUBJECTS IN MEROVINGIAN HAGIOGRAPHY (PART II)." Scholarly Notes of Komsomolsk-na-Amure State Technical University 2, no. 37 (March 25, 2019): 64–69. http://dx.doi.org/10.17084/ii-2(37).11.

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Бельчевичен, Сергей Петрович, Вадим Борисович Рыбачук, and Ирина Александровна Казанцева. "THE ROLE OF PATRISTICS AND SCHOLASTICISM IN THE FORMATION OF G.P. FEDOTOV'S RELIGIOUS PHILOSOPHY." Вестник Тверского государственного университета. Серия: Философия, no. 3(53) (October 30, 2020): 212–20. http://dx.doi.org/10.26456/vtphilos/2020.3.212.

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В статье анализируется влияние патристики и схоластики на эволюцию философского мировоззрения Г.П. Федотова. Важной вехой на этом пути явилось обращение Г.П. Федотова к наследию Августина Блаженного и Абеляра. Под влиянием западной традиции философ окончательно переходит от марксизма к неохристинству, пытаясь соединить веру и разум, синтезировать гуманизм и христианство, сблизить в духе экуменизма Восточную и Западную церковь. Изучение западной традиции во многом способствовало обращению Г.П. Федотова к проблемам агиографии в русском православии. The article examines the influence of patristics and scholasticism on the evolution of G.P. Fedotov's philosophical worldview. Fedotov's appeal to the legacy of St. Augustine and P. Abelard should be considered as a milestone on this path. Under the influence of the Western tradition, Fedotova finally moves from Marxism to neo-Christianity, trying to combine faith and reason, synthesize humanism and Christianity, and bring the Eastern and Western churches closer together in the spirit of ecumenism. The study of Western tradition was largely facilitated by Fedotov's appeal to the problems of hagiography in Russian Orthodoxy.

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Chernyshova, Nadezhda K. "The Problems of Hagiography in the Spiritual Periodicals of Siberia in the Early 20th Century." Vestnik Tomskogo gosudarstvennogo universiteta. Filologiya, no. 60 (August 1, 2019): 247–57. http://dx.doi.org/10.17223/19986645/60/16.

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Frangulyan, Liliya R. "Elements of (Auto) Biography in the Context of Coptic Hagiography, 7 th – 8 th Centuries." Studia Litterarum 3, no. 4 (2018): 40–57. http://dx.doi.org/10.22455/2500-4247-2018-3-4-40-57.

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Balakhovskaya, Alexandra S. "Hagiographic Narrative and its Interpretations." Studia Litterarum 5, no. 2 (2020): 68–87. http://dx.doi.org/10.22455/2500-4247-2020-5-2-68-87.

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Bobrovnikov, Vladimir, and Ilona Chmilevskaya. "Entangled Narratives of the Changing Muslim Hagiography: A Soviet Holy-Fool in Post-Soviet Southern Dagestan." State Religion and Church in Russia and Worldwide 41, no. 3-4 (2023): 87–119. http://dx.doi.org/10.22394/2073-7203-2023-41-3-4-87-119.

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Muravyev, Alexey. "Ethiopic ‘Man of God’. Notes on the Syriac Infl uences on the Early Ethiopic Hagiography." St.Tikhons' University Review. Series III. Philology 45, no. 5 (December 31, 2015): 47–60. http://dx.doi.org/10.15382/sturiii201545.47-60.

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Ponyrko, N. V. "«Secular» Life as a New Type of Life in Russian Hagiography of the 17th Century." Труды Отдела древнерусской литературы 66 (2019): 284–94. http://dx.doi.org/10.31860/0130-464x-2019-66-284-294.

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Ponyrko, N. V. "«Secular» Life as a New Type of Life in Russian Hagiography of the 17th Century." Труды Отдела древнерусской литературы 66 (2019): 284–94. http://dx.doi.org/10.31860/130-464x-2019-66-284-294.

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Петрова, В. Д. "О некоторых особенностях употребления конструкций для передачи чужой речи в славянской агиографии стиля «плетение словес» (плеонастические сочетания, включающие прямую речь)." Vestnik Immanuel Kant Baltic Federal University, no. 8 (2009): 8–13. http://dx.doi.org/10.5922/2223-2095-2009-8-1.

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Милтенова, Анисава. "SCRIPTA BULGARICA: цифровая библиотека средневековой болгарской литературы." Slavistica Vilnensis 63 (October 29, 2018): 309–26. http://dx.doi.org/10.15388/slavviln.2018.63.11858.

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[статья и аннотация на английском, аннотации на русском и литовском языках] Целью проекта “SCRIPTA BULGARICA: Digital Library of Medieval Bulgarian Literature” (http://www.scripta-bulgarica.eu/en) является создание электронного тезауруса и библиотеки памятников старославянской письменности. Предполагается интеграция четырех основных типов информации: a) палеославистической терминологии (как представленной в научной литературе, так и успешно функционирующей в цифровых корпусах); b) энциклопедических статей о переводных и оригинальных произведениях (особое внимание уделяется наиболее популярным жанрам и жанровым формам агиографии, гомилетики, гимнографии, хроник, нарративным произведениям и т.д.); c) наборных текстов (в Unicode) славянских памятников, представляющих собой переводы византийской грекоязычной литературы; d) статей о наиболее часто переводившихся византийских авторах (Григории Богослове, св. Иоанне Златоусте, св. Василии Великом и др.), чьи работы (жанры и жанровые формы) оказали влияние на формирование православной христианской письменной культуры. Раздел терминологических статей включает глоссарий на 7 языках: латыни, греческом, старославянском, русском, сербском, английском, немецком. Основная информация приведена на болгарском языке. Проект SCRIPTA BULGARICA оснащен уникальной для подобных инициатив в гуманитарных науках связью автоматически генерируемого стандартизированного научного аппарата описаний, исследований, публикаций и переводов средневековых текстов с ключевыми словами и библиографией. Такая связь позволяет: интегрировать аппарат научных метаданных в унифицированную словарную статью; на продвинутой стадии проекта приступить к разработке онтологии терминологии.

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Харитонова, Анна. "Рецепция агиографической традиции в рассказе А. Варламова «Звездочка»." Проблемы исторической поэтики 20, no. 4 (December 2022): 252–71. http://dx.doi.org/10.15393/j9.art.2022.11602.

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Статья посвящена изучению агиографической традиции в рассказе А. Варламова «Звездочка». Установлена генетическая связь образа главной героини Лизы Непомилуевой с житийными образами на ценностном и структурном уровнях. Рассказ также связан с текстом поэмы Э. Багрицкого «Смерть пионерки», где в центре стоит противоположный мотив: отказ маленькой девочки надеть на смертном одре крест. Рассказ А. Варламова можно рассматривать как аксиологическую антитезу тексту Э. Багрицкого и, шире, идее нового, революционного типа героя, активно утверждаемого в советской литературе 1930-х гг. В рассматриваемом рассказе представлен иной тип литературного идеала, основанный на евангельских ценностях. Центральный образ первоклассницы Лизы Непомилуевой имеет характерные черты, присущие агиографическому герою, а художественное пространство рассказа, связанное с образом Лизы, включает в себя идею сакрального. Рисунок образа героини определяется доминантой кардиогнозиса, или, иначе, постижения мира сердцем. Категория кардиогнозиса не только помещает образ Лизы в пространство заповедей блаженства, но и является сюжетообразующей, определяющей всю архитектонику произведения. Авторское обращение к агиографии выявлено и в особом мотивном комплексе: мотивах страдания, креста и крестоношения, кроткого несения поругания, которые могут быть рассмотрены как аллюзия к мученическому житию. Таким образом, рецепция агиографической традиции в тексте А. Варламова позволяет говорить об идеальности образа главной героини, возводящей его к идее святости, и о принадлежности произведения национальной духовной традиции.

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Izotova, Olga. "Ignatius the Deacon: on the Sacred Images - the Theology of a Hagiographer." St.Tikhons' University Review 57, no. 1 (February 28, 2015): 9–24. http://dx.doi.org/10.15382/sturi201557.9-24.

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Kuznetsova, Vera S. "Legends of Folk Hagiography about St. Nicholas the Miracle-Worker and Their Siberian Texts: Threshing with Fire." Critique and Semiotics 10, no. 2 (2022): 211–23. http://dx.doi.org/10.25205/2307-1737-2022-2-211-223.

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In the oral tradition of the Eastern Slavs, stories about miraculous threshing with fire are well known (AaTh 752A, SUS 752A). Folk hagiography often associates with the name of St. Nicholas the Miracle-Worker. The article presents the results of a study of Siberian texts of such legends (including folk prose plots not taken into account by the indexes) in comparison with variants of similar narratives of the European territory of historical Russia. It was found that, along with the plot forms common to the East Slavic tradition, Siberian texts contain special versions of this plot, which are the result of contamination and mixing of folklore forms in the conditions of Siberian existence. Unknown in the texts of other territories, the contaminated versions of the Siberian stories about the miraculous threshing acquire special interest against the background of the fact that the Siberian versions of Russian fairy tales, as researchers have established, generally have a strong tendency to plot contamination and the complexity of the stories. Previously, these processes were traced on the material of fairy tales (Matveeva, 1990) and novelistic tales (Kuznetsova, 2019). The Siberian variants of contaminated plot forms of legendary fairy tales presented in the article make it possible to consider contamination as an increasingly universal creative device in Siberian storytelling.

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Yarnykh, Vera. "The knight’s fall: personification of Pride in Southern French hagiography and iconography of the 11th — early 12th centuries." St. Tikhons' University Review 115 (December 25, 2023): 11–23. http://dx.doi.org/10.15382/sturii2023115.11-23.

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The paper explores the dismounted knight as the personification of Pride in the context of Southern French art and hagiography of the 11th–12th centuries. This motif is based on the Psychomachia, the Late Antique allegorical poem by a 4th-century Christian poet Prudentius that visualizes a series of combats between Virtues and Vice. The key point in the sequence is the battle between Humility and mounted Pride culminating in the fall of the latter into the pit. The metaphor of Pride brought low literally visualized as the fall of a proud she-warrior from her steed resonates in the literature of the 11th–12th century. In the society where the image of an armed horseman is strongly associated with a member of the secular elite, the classical motif acquires a new social dimension. The Southern French hagiography of the 11th – early 12th century adapts it to the stories of punishment and derision of violent knights. Since the late 11th century allegorical figures of Virtues and Vices pass from the manuscript pages of illuminated treatises to the sculpted and painted decor of Romanesque churches. The Prudentius’ armed and armored she-warriors grow progressively abstract in this novel visual space. Following this development, Pride is the only vice to show little change in the way it is visualized. Within the iconographic programs of some church spaces mostly oriented towards constructing a social model using hagiographical topoi, Pride comes to be the only vice to keep her military attributes. Still personified as the dismounted cavalier, Pride becomes part of the universal eschatological perspective of the Last Judgment within the carved portal of the basilica of Sainte-Foy de Conques. The image has a local parallel in the episode of a knight’s fatal fall in the 11th century Book of Miracles of Saint Foy, with recent events remodeled on the episode of Prudentius’ learned poem. Thus, the image of a dismounted knight comes to stay in the visual allegory of the Middle Ages as an articulation of the aristocratic vice, one of the military elite. Starting as a mere episode in the allegorical combat of Virtues and Vices, the motif of Pride’s fall is shown to crystallize into a self-sufficient iconographic formula and literary topos.

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Gracheva, Alla Mikhailovna. "AN ATTEMPT OF VANGUARD HAGIOGRAPHY: A. M. REMIZOV’S NOVELLA IN PINK GLOW: FROM THE PROLOGUE." Russkaya literatura 3 (2023): 210–17. http://dx.doi.org/10.31860/0131-6095-2023-3-210-217.

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The article analyzes the history and poetics of the fi rst work created by the writer after the death of his wife, S. P. Remizova-Dovgello. In his experimental vanguard text, Remizov merges the poetics of the ancient Russian literature and Russian Romanticism of the early 19th century. The article reveals the sources of the titles In Pink Glow and Through the Fire of Sorrows.

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Каширина, Варвара Викторовна. "Archimandrite Leonid (Kavelin) as a Hagiographer of the Optina Desert." Theological Herald, no. 3(42) (October 15, 2021): 239–56. http://dx.doi.org/10.31802/gb.2021.3.41.013.

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В 2022 г. исполняется 200 лет со дня рождения известного богослова, церковного историка и археографа XIX в. архимандрита Леонида (Кавелина). Первые исследования о. Леонида были связаны с Оптиной пустынью, где под руководством прп. Макария Оптинского он сформировался как инок и церковный исследователь. В духовном наследии архимандрита Леонида значительное место занимают агиографические работы, посвящённые первым оптинским старцам Льву и Макарию. Отличительной чертой агиографических сочинений было широкое использование исторических документов и свидетельств: воспоминаний очевидцев, биографических справок, писем, выписок из различных документов и книг. Историзм всегда сочетался с простотой и доступностью изложения, хорошим литературным слогом. Отец Леонид подготовил три редакции «Жития прп. Льва Оптинского» (1845, 1847, 1855-1857), а также первое «Житие прп. Макария Оптинского» (1861). Впоследствии другими агиографами Оптиной пустыни жития первых оптинских подвижников, составленные о. Леонидом, были дополнены и расширены. Значение ранних агиографических трудов о. Леонида, бесспорно, является очень важным для оптинского духовного наследия и для дальнейшего формирования о. Леонида как крупного церковного исследователя, оставившего большой след в науке. 2022 marks the 200th anniversary of the birth of the famous theologian, church historian and archeographer of the XIX century, archimandrite Leonid (Kavelin). His first studies were related to Optina Desert, where under the leadership of the prp. He was formed as a monk and an ecclesiastical researcher by Macarius of Optina. In the spiritual heritage of Archimandrite Leonid, a significant place is occupied by hagiographic works dedicated to the first Optina elders Leo and Macarius. A distinctive feature of hagiographic works was the extensive use of historical documents and testimonies: eyewitness memoirs, biographical references, letters, extracts from various documents and books. Historicism has always been combined with simplicity and accessibility of presentation, a good literary style. Father Leonid prepared three editions of the life of St. Leo of Optina (1845, 1847, 1855-1857), as well as the first life of St. Macarius of Optina (1861). Subsequently, the lives of the first Optina ascetics, compiled by Father Leonid, were supplemented and expanded by other hagiographers of the Optina Desert. The significance of the early hagiographic works of fr. Leonida is undoubtedly very important for the Optina spiritual heritage and for the further formation of fr. Leonid as a major church researcher who left a great mark on science.

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Kovaleva, Tatyana I. "From the Comments on the Typology of the Visions in Old Russian Hagiography (The Plot of the Beating a Demon by a Saint)." Studies in Theory of Literary Plot and Narratology 16, no. 2 (2021): 5–15. http://dx.doi.org/10.25205/2410-7883-2021-2-5-15.

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This article examines the plot of visions on the beating a demon by a saint is not typical for the original Old Russian writings. This plot is included in the typology proposed earlier. It represents one of the possible ways of organizing a vast, thematically diverse material of vi-sions. Most of the examples of our typology are plots in the composition of hagiographic nar-ratives of various types. The considered plot is one these cases. We have analyzed two examples of visions containing scenes of beating demons from literary compositions of different times. From the Byzantine Life of Andrew the Fool that one of the first in the 12th century in-troduced the Russian reader to this plot. Also from the Life of the Monk Epiphanius written at the end of the Old Russian tradition. Typologically similar features of visions are noted: the presence of a common structural scheme, participation in the formation of the event of two characters of the sacred and infernal worlds at once. The revealed specificity of the scene of beating demons is explained by tradition, the time of writings and their pragmatic orientation. Thus, an interesting, visual story on the beating the demon full of artistic details in the Byzan-tine Life characterizes the height of the spiritual feat of the saint. In the Life of Epiphany, a similar story reflects the worldview of an ascetic, also demonstrates the phenomenon of “lit-erary materialization of visions”. Examples of visions from the Lives of Andrew the Fool and the Monk Epiphanius demonstrate the evolution in the depiction of the scene of the beating demons in the literary process of medieval Russia, reflecting significant changes in the genre of visions in the transitional period of Russian literature.

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Rogozhnikova, T. P., and M. V. Khomenko. "REPRESENTATION OF THE “SUBJECT” AS A GENRE FEATURE OF A LIFETIME MIRACLE (BASED ON THE MATERIAL OF ANCIENT RUSSIAN AND OLD RUSSIAN HAGIOGRAPHY)." Review of Omsk State Pedagogical University. Humanitarian research, no. 31 (2021): 130–35. http://dx.doi.org/10.36809/2309-9380-2021-31-130-135.

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The article considers the communicative and pragmatic structure of the story of a lifetime miracle as part of a hagiographic text. The authors examine the language techniques and means of representation of the “subject” parameter as the most stable genre feature. A typological study was carried out, and the communicative-pragmatic subtypes and linguistic ways of expressing the “subject” were identified.

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Rogozhina, Anna. "Dragon's gall, snake poison and unexpected usage of cadavers: descriptions of magic in Coptic hagiography." St.Tikhons' University Review. Series III. Philology 49, no. 4 (December 31, 2016): 75–86. http://dx.doi.org/10.15382/sturiii201649.75-86.

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Solodov, Nikolai V. "Hagiographer Archpriest Nikolai Alekseevich Konoplev: A Biographical Investigation." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 3 (2021): 123–31. http://dx.doi.org/10.31860/2712-7591-2021-3-123-131.

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This article attempts to investigate details regarding the life of Archpriest Nikolai Alekseevich Konoplev (early 1865 – 1937), a Vologda ethnographer, historian, hagiographer. His writings about the saints of the Vologda region contain unique historical information and still possess significant scholarly value. This study is based on historical data found in pre-revolutionary periodicals, archival documents and recently published articles. It corrects some inaccurate statements about the final years of Archpriest Nikolai’s life found in scholarly literature.

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