Relevant bibliographies by topics / Byzantium; Orthodox Christianity

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Byzantium; Orthodox Christianity'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Byzantium; Orthodox Christianity"

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Afanasevsky, Vadim L. "The continuity of the byzantine church tradition in Russian book culture." Aspirantskiy Vestnik Povolzhiya 20, no. 3-4 (December 26, 2020): 35–40. http://dx.doi.org/10.17816/2072-2354.2020.20.2.35-40.

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The article attempts to outline the trend of Russian scribes to perceive the Byzantine Church tradition. The author also builds a view that the movement goes from anticipating the inheritance of the traditions of the Christian Byzantine Church and statehood to the process of direct perception of the Byzantine Church state power and authority by the Russian Church. The Byzantine theologians interpreted the split of Christianity as the appearance, along with the true Orthodox Church of the Western Church, in which a person was the individual desacralization. After the fall of Byzantium, it was the destined Russian Orthodox Church that acted as the guardian of the canonical and dogmatic tradition of true Orthodoxy. And, first of all, this was expressed in the continuity of the tradition integrity of the spiritual and secular authorities. The author considers the way of expressing these processes in the theological and political treatises of the aborning Russian book tradition, which gave rise to the formation of a specific Russian ideocratic project. The ideology of Moscow as the Third Rome, launched by Russian scribes, became possible due to the fact that Orthodox Russia has assumed the most important sacred mission.
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Gudziak, Borys. "The history of separation: the Kievan Metropolitanate, the Constantinople Patriarchate and the Genesis of the Brest Union." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 31–43. http://dx.doi.org/10.32420/2017.81-82.742.

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The Brest Union marks a turning point in the history of the Kyivan Church. Since the time of Vladimir and the introduction of Christianity in at the end of X century. The Kyivan Metropolitanate was the daughter of the Church of the Constantinople Patriarchate. Formation of the Metropolitanate under the care of Byzantium - the most important institutional feature of the official entry of Kievan Rus in the Christian world. During the XI-XIII centuries. Kievan Metropolitanate gradually embraced all the eastern Slavic lands, introducing them into the church orbit of Byzantium. Hierarchically subordinated and spiritually obliged, dependent on the cultural and united in ceremonial plans, the Kievan Metropolitanate became an integral part of the wider Byzantine Orthodox world.
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Lypynsʹkyy, Vyacheslav. "The reasons for the conclusion of the union and the relation in the process of conservative and radical influence in the Brest region." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 150–65. http://dx.doi.org/10.32420/2017.81-82.749.

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In his work "Religion and Church in the History of Ukraine," V.Lipinsky primarily answers the question: Did Volodymyr the Great accept Christianity in the time when Byzantium was still in connection with Rome and the prince was "Uniate", but "Orthodox" ? Volodymyr the Great accepted Christianity in time when there was no official gap between Byzantium and Rome, but the relationship between these two Christian hierarchies was already very tense from the days of Photius, which is about a century before Vladimir baptism. The controversy over the primacy between the Pontiffs and the Constantinople Patriarchs did not accept yet the character of the complete rupture and these two hierarchies, arguing with zeal among themselves, all of them mutually recognized. In this mutual recognition of the church hierarchy, there was a connection between the two churches, which already differed considerably in their spirit.
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Kusenkov, P. "Christian mission in Northern Black Sea region and its geopolitical significance." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 30–34. http://dx.doi.org/10.33920/nik-01-2003-05.

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The spread of Christianity in the Northern Black Sea Region was a continuation of the vector of cultural expansion into this region, outlined in Antiquity and opposing the region’s stable geopolitical ties in the latitudinal direction, with the steppe world of the nomads of Eurasia. The stages of this process were: the Great Greek colonization on Pontus Euxinus; the spread of Pax Romana to the territory of Crimea; the Christianization of the region and the strengthening of Byzantium in the Northern Black Sea Region through an alliance with the Khazaria and the creation of the Klimata-Cherson thema; finally, the emergence of Italian trading posts and the emergence of Genoese Gazaria. The success of the Christian mission of Byzantium would not have been possible without the oncoming movement from the north, which determined the reception of the Byzantine civilization by Rus’-Russia and predefined the geopolitical contours of the modern world. In the opposite direction there was an advance to the south of Rus’ and the formation of the path “from the Varangians to the Greeks”, sea voyages of the Rus’ princes to Constantinople, the capture of Korsun’Cherson by Vladimir the Saint and the baptism of Rus’, the inclusion of Russia in the system of the Byzantine church administration. At the new historical stage, after the fall of Byzantium, the role of the Christian Orthodox empire passed to Russia, and the processes of intercivilizational interaction in the region changed their vector. But even in the new conditions, the meridional dimension remains incomparably more important than the latitudinal dimension: a fact that determines the future geopolitical perspective.
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Blagojevic, Milos. "The terminology of kinship and hierarchy of rulers in the writings of Constantine the Philosopher and his contemporaries." Zbornik radova Vizantoloskog instituta, no. 39 (2001): 225–35. http://dx.doi.org/10.2298/zrvi0239225b.

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According to the simplified Byzantine idea, which was never discarded, the Byzantine basileus is the God's elected ruler. He is the only legitimate emperor in the world because he is the legitimate heir of Roman emperors. Apart from Byzantium, a series of other sovereign states existed throughout the Middle Ages on the territory of the former Roman Empire. That condition lead to the formulation of a sustainable interpretation of the conjured hierarchy of rulers and states. At the top of the fictitious ladder stood only the Byzantine emperor, and, at its bottom, rulers of the lowest rank to whom the emperor issued "orders". All other rulers were distributed between these two instances along the fictitious ladder of hierarchy, depending on their power and the esteem they enjoyed. At the same time, the Byzantine basileus was also perceived as the "spiritual parent" of the Christian nations and rulers who, on the otherhand, depending on their esteemed, boasted varying degrees of "spiritual kinship" with the emperor. These Byzantine concepts were adopted by Stefan Nemanja and his heirs, so that, at times, in medieval Serbia they were real and not fictitious. In the last decades of the XIV century, the power and esteem of Byzantium waned rapidly. The Empire had to take on difficult obligations towards the Ottoman Turks of which she was freed only after the Battle of Ankara (1402). The liberation from demeaning commitments brought on a revival of the ever present concept of ideal supremacy of the Byzantine emperor, especially among rulers in the Balkans. Such ideas were adopted by Constantine of Kostenec, the author of the Vita of Stefan Lazarevic, who, however, added certain corrections, conforming them to the views of the Serbian spiritual elite. According to the treaty of Gallipoli, sultan Suleiman accepted (1403) emperor Manuel II Palaiologos as his "father", a fact known also to Constantine the Philosopher, as was later also repeated by sultan Mehmed I. At the time when, in 1410, Stefan Lazarevic received for the second time the crown of despots from Manuel II, relations between the Byzantine basileus and the Serbian despots were defined as those of "father and son". By those means, Constantine the Philosopher elevates the position of the Serbian ruler to the level once held by king Milutin following his marriage to Simonis. The author of the Vita of Stefan Lazarevic took strict care to state the noble rank of the Serbian despots and thus matched it with those of sultan Mehmed I and the contender to the throne, Musa, who addressed the despots as "brother". Constantine the Philosopher makes no mistake either when referring to the king of Hungary and emperor of the Holy Roman Empire, Sigismund, whose vassal Stefan was. Regardless, of such ties between the two rulers, Sigismund is never mentioned as the despots' "parent" but solely as his "comrade"(ally), probably because the Hungarian king belonged to the oicumene of Western and not Eastern Christianity and could thus by no means have been a "spiritual parent" to the Orthodox Serbian despots.
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Cameron, Averil. "Enforcing Orthodoxy in Byzantium." Studies in Church History 43 (2007): 1–24. http://dx.doi.org/10.1017/s0424208400003065.

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Following in the tradition of Montesquieu and Gibbon, Wolfgang Liebeschuetz has recently again argued that one of the two most revolutionary aspects of Christianity in its history since Constantine has proved to be religious intolerance. The Byzantine state certainly made many efforts to enforce orthodoxy, and the question arises whether Byzantium was therefore a ‘persecuting society’, to use the now-familiar formulation of R. I. Moore. In a telling aside, Paul Magdalino asked in the course of an important discussion of eleventh- and twelfth-century Byzantium whether it became‘even moreof a persecuting society than before’ (my italics). Another strand of scholarship however has seen a contrast in this respect between western and eastern Europe, and several recent authors have argued for a comparative degree of toleration in Byzantium, or at least for a limitation on the possibilities of real repression. However this desire to find a degree of toleration and religious freedom in earlier societies clearly derives from our own contemporary concerns, and despite recent attempts to claim the Emperor Constantine as the defender of religious toleration, I agree with those who argue that it is misguided to look for an active conception of religious toleration in this period. This paper starts from the position that Constantine himself, and successive emperors after him, inherited an existing assumption that religious conformity was the business of the state, and looks at some of the less obvious ways by which the Byzantine state attempted to promote and enforce orthodoxy.
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Voytenko, Anton. "Parish or Synaxaria? To the Basic Elements of Religious Self-Identity of Ethno-Confessional Communities of the Christian Orient." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 272–83. http://dx.doi.org/10.15688/jvolsu4.2019.6.21.

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Introduction. The article focuses on the issues of the basic elements of keeping ethno-religious identity in the communities of the Christian Orient, which found themselves either as a minority under the dominance of another religious tradition, or within the almost complete external isolation suggesting a significant reduction of the former religious tradition and / or excluding its reactivation. The actual basis for the analysis is the history of the Coptic Church (from the period of the late Antiquity / early Byzantium to the modern period), as well as the history of the Alans / Ossetians from the 13th – 14th to the mid 18th centuries. Methods. The system analysis is used as the main research approach. Religious communities of the Christian Orient are regarded as closed, self-replicating systems. The paper aims to identify inside these systems the elements that make up the “content” or “superstructure” (preserved and translated to prevent assimilation with the dominant religious tradition and loss of their former identities), and basic elements that provide essential conditions for their successful survival. Analysis and Results. Studies of the cultural and religious rise of the Coptic community in the Middle Ages and New Times manifest that the basic elements of its identity preservation and transmission in the new conditions may be found in the transformation of churches / parishes and monasteries into a communicative space and area of religious socialization. The study of the religious situation of Alans / Ossetians in the conditions of almost complete external isolation and reduction of the Orthodox tradition to “popular Christianity” suggests that the sacred space of Christian churches becomes (already as an archetypical model) a point of the syncretic “content” formation, which has a certain strength and defines the cultural and religious identity of the Ossetians for a long time.
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Leustean, Lucian N. "“For the Glory of Romanians”: Orthodoxy and Nationalism in Greater Romania, 1918–1945*." Nationalities Papers 35, no. 4 (September 2007): 717–42. http://dx.doi.org/10.1080/00905990701475111.

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The relationship between Orthodox Christianity and national identity has been one of the most contended issues in modern nationalism. The dominant religion in the Balkans, Orthodoxy has transported the identity of ethnic groups into the modern era and political leaders have employed religious institutions according to their own political agendas in the construction of “imagined communities.” Orthodoxy has a particular perception of the political field. Based on the concept of symphonia, which dates back to the Byzantine Empire, the Church claims that religious and political offices are equal and have similar responsibilities. Religious and political rulers have the mission to guide the people and the Church and state should collaborate harmoniously in fostering identity. Political leaders refer to the nationalist discourse of the Church in order to induce national cohesion. From this perspective, the relationship between religion and the construction of the nation in the Orthodox space differs from that in the Catholic or Protestant world where Churches are supranational or sub-national institutions.
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Lymberopoulou, Angeliki. "Sight and the Byzantine icon." Body and Religion 2, no. 1 (June 14, 2018): 46–67. http://dx.doi.org/10.1558/bar.36484.

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This article addresses the sense of sight through case studies drawn from Byzantine art, the art of Orthodox Christianity. Vision is central to Orthodox worship, facilitated by images known as icons. By enabling the visualization of the invisible divine, the importance of icons is paramount in enhancing the faithful’s religious experience.
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Kroczak, Justyna. "Palamas and Florensky: The Metaphysics of the Heart in Patristic and Russian Philosophical Tradition." Studia Ceranea 3 (December 30, 2013): 69–82. http://dx.doi.org/10.18778/2084-140x.03.05.

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Тhis paper focuses on the philosophical issue known as the metaphysics of the heart within Orthodox Christianity – both Russian and Byzantie versions. Russian religious thought is based on patristic tradition. Influences and connections can be seen in Florensky’s philosophy of All-Unity. This Russian philosopher was highly inspired by Gregory Palamas, fourteenth-century Eastern Church. These two Orthodox thinkers, mainly their metaphysics of heart are objects of interests.
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Dissertations / Theses on the topic "Byzantium; Orthodox Christianity"

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Antonopoulou, Theodora. "The homilies of the Emperor Leo VI : prolegomena to a critical edition." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295808.

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Nygren, Isak. "The Gothic versus the Russian. The conflict between the Church of the Goths and the Russian Orthodox Church : A comparison between the Church of the Goths (and similar churches) and the Moscow Patriarchate." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-26798.

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This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.
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Steyn, Raita. "Christian divine, holy and saintly protection of African rulers in the Byzantine ‘Coptic’ iconographic tradition." Thesis, 2014. http://hdl.handle.net/10210/12506.

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D.Litt. et Phil. (Greek)
This thesis deals with the Christian divine, holy and saintly protection of African rulers in the Afro-Byzantine ‘Coptic’ (mainly Nubian and Ethiopian) iconographic tradition. The term ‘icon’ is used in its Byzantine Orthodox meaning as “a theological art picture; a religious, sacred image”, according to the theological and artistic Byzantine prescriptions.1 The term is also applied to frescos, murals, mosaics, larger wooden panels, illustrations in manuscripts and scrolls and smaller items such as protective amulets and charms, depicting a Christian holy representation. The iconographic themes, representing authority and its preservation and protection will be discussed, analysed and examined, the two coefficients being authority and protection of royals and their deputies and officials (i.e. the ‘protected’) on the one hand, and on the other hand Christ, the Holy Virgin, angels, military and non-military saints, supernatural and holy beings (i.e. the ‘protectors’). Firstly, a historical overview of the Byzantine and Afro-Byzantine Orthodox society in terms of religious, social, cultural and political influences is presented and the importance of Orthodox iconography and hagiography and the transformation of local Afro-Byzantine themes are analysed. As such, once the conversion from paganism to Christianity took place in Africa, influences of the Byzantine iconography and hagiography were transformed and integrated with local African Orthodox themes. Byzantine ideology and political theory as well as their relevance for the Coptic-Egyptian, Nubian and Ethiopian context have been discussed, while the artistic and symbolic iconographic representations of the Byzantine (and Medieval Afro-Byzantine) periods...
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Žaludová, Jaroslava. "Doba vlády byzantského císaře Justiniána I., 527-565." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-322061.

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The diploma thesis " The Reign of the Byzantine Emperor Justinian I., (527 - 565)" deals with the life and the reign of the Byzantine Emperor Justinian I. The aim of the thesis is to perform the Justinian effort to reach the symphony between the State and the Church.The first chapter leads us to the ages preceding the Justinian's Reign and gets acquainted us with the political and dynastic history. From the second chapter of the thesis deals with its main topic, the Emperor Justinian I., his life and reign and with his foreign, internal and religious policy. The final part presents appreciating of Justinian's personality.
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Books on the topic "Byzantium; Orthodox Christianity"

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Pēlilēs, Iakobos (Geōrgios). Titloi ophphikia kai axiōmata en tē byzantinē autokratoria kai tē christianikē orthodoxō ekklēsia. Athēnai: Astēr, Al. & E. Papadēmētriose, 1985.

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Antonio, Rigo, and Ermilov Pavel, eds. Orthodoxy and heresy in Byzantium: The definition and the notion of orthodoxy and some other studies on the heresies and the non-christian religions. Roma: Università degli studi di Roma "Tor Vergata,", 2010.

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Voloudakē, Ninetta V. Vyzantinē zōgraphikē theōria. Athēna: Ekdoseis Grēgorē, 1995.

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Kontoglou, Phōtēs. Hē hiera Vyzantinē technē: Gia tēs hieres technes-eikonographia, architektonikē, hymnologia, mousikē, klp.-kata tēn paradosi tēs Orthodoxou Anatolikēs Ekklēsias, eranismena, diōrganōmena kai genika epimelēmena meta prologōn, eisagōgēs, sēmeiōseōn, vivliographias, kai dianthismena me eikones. Athēnai: Ekdot. Oikos "Astēr"-Al. & E. Papadēmētriou, 1996.

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Kallistos. Act out of stillness: The influence of fourteenth-century Hesychasm on Byzantine and Slav civilization. Toronto: Hellenic Canadian Association of Constantinople, 1995.

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Icona bizantina tra epifania del sacro e bellezza liturgica. Padova: Cleup, 2014.

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Constantine, Cavarnos, ed. Byzantine sacred art: Selected writings of the contemporary Greek icon painter Fotis Kontoglous on the sacred arts according to the tradition of Eastern Orthodox Christianity. 2nd ed. Belmont, Mass., U.S.A: Institute for Byzantine and Modern Greek Studies, 1985.

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Writing in gold: Byzantine society and its icons. New York: Oxford University Press, 1985.

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Cormack, Robin. Writing in gold: Byzantine society and its icons. London: George Philip, 1985.

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Ezikŭt na prostranstvoto vŭv vizantiĭskata ikonografii︠a︡. Ruse: A end A komi︠u︡nikeĭshŭns, 2013.

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Book chapters on the topic "Byzantium; Orthodox Christianity"

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Demacopoulos, George E. "Conclusion." In Colonizing Christianity, 123–30. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284429.003.0008.

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This concluding chapter argues that interpreting the Fourth Crusade as a colonial encounter usefully recalibrates one's understanding of the rapid escalation of Orthodox/Catholic animus that occurred during the thirteenth century. The Fourth Crusade was not simply an episode of medieval warfare; it was not simply an event of political opportunism; nor was it simply an example of conquest and plunder. To be sure, it was all of these things; but from the perspective of Christian history it was also much more. The siege of Constantinople and the formation of the Latin Empire of Byzantium, which followed from it, completely transformed the way that the papacy and many elite Western churchmen viewed the possibility of Greek/Latin unity. From a Western Christian perspective, the goal of Christian unity was now to be pursued and maintained through the military and political occupation of Byzantium. Thus, by situating the Latin Empire of Byzantium within the context of premodern colonialism, one better understands the transformation of Western Christian approaches to Christian unification in the wake of 1204.
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Siecienski, A. Edward. "3. Constantinople and Moscow." In Orthodox Christianity: A Very Short Introduction, 26–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0003.

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‘Constantinople and Moscow’ considers the Byzantines’ relationship with Rome during the thirteenth century and the continuing argument over the filioque and other Latin heresies. During the next century, it was an internal debate that rocked the Eastern church, as a dispute arose about whether one could in prayer have an experience of God as light. In 1453, Constantinople, the jewel of the Byzantine Empire, finally fell to the Ottomans and Orthodox Christians came under Islamic rule. The impact of the Reformation in Western Europe on Orthodoxy during the sixteenth century and the shift of the Orthodox world east to Moscow are also described.
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Ousterhout, Robert G. "Rival Powers." In Eastern Medieval Architecture, 679–703. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190272739.003.0028.

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Following the Ottoman conquest of Constantinople in 1453, Moscow ascended as the center of Orthodox Christianity, styling itself the “Third Rome.” While influenced by Italian architects and indigenous developments, later Russian architecture reflects the picturesque complexities of the Late Byzantine style. The Ottomans settled in Byzantine territory and relied on Byzantine masons to construct their earliest mosques. With the conquest, they began a competitive discourse with the Byzantine past, turning to the monumentality of Hagia Sophia as their chief source of inspiration. While both the Russians and the Ottomans looked to the Byzantines, their architectures developed in very different ways. Nevertheless, both might be regarded as Byzantium’s legitimate successors.
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Louth, Andrew. "The emergence of Byzantine Orthodoxy, 600–1095." In The Cambridge History of Christianity, 46–64. Cambridge University Press, 2008. http://dx.doi.org/10.1017/chol9780521817752.004.

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Demacopoulos, George E. "Introduction." In Colonizing Christianity, 1–12. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284429.003.0001.

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This introductory chapter begins with a brief history of the Fourth Crusade. When Pope Innocent III ascended Peter's throne in 1198, he almost immediately began planning for what was supposed to be the largest crusade to date. What is important to the present study is the fact that the crusaders transformed the very structure of Byzantine society by seizing control of both church and state and by often imposing a Western feudal structure throughout the Balkans that would serve as a beachhead for further Frankish and papal aspirations in the Christian East. By framing the events of the Fourth Crusade as a kind of colonial encounter, this book draws from some of the basic insights of postcolonial critique to look in new ways at the discourse of Orthodox/Roman Catholic difference that took its mature form in the thirteenth century. As such, one of the most important conclusions of this study is that the development of the most vitriolic statements of Orthodox/Catholic religious polemic in the Middle Ages were based in political and cultural alienation, not theological development.
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Harakas, Stanley S. "An Eastern Orthodox Perspective on Economic Life, Property, Work, and Business Ethics." In Spiritual Goods Faith Traditions and the Practice of Business, 143–63. Philosophy Documentation Center, 2001. http://dx.doi.org/10.5840/spiritgds200113.

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Eastern Orthodox Christianity carries forward a moral tradition from the earliest Christian period, in the belief that scriptural and patristic teaching remains applicable to the contemporary economic sphere of life. The Church Fathers focused on the ownership of property and the ethical acquisition of wealth and its use; they stressed special concern for the poor and disadvantaged. Carried forward through the Byzantine and modern eras, these early Christian understandings now can be applied through a basic and elementary natural law morality to business activities. The Orthodox approach embodies traditional virtue and character ethics as well. The essay concludes by applying these Orthodox approaches to two current issues: the charging of interest and internet ethics.
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Herrin, Judith. "Byzantine Kythera." In Margins and Metropolis. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691153018.003.0006.

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This chapter offers a historical background on the island of Kythera during the Byzantine period. During the early Christian and Byzantine era, Kythera maintained the same close connection to the mainland that had existed from the time of the Argive–Spartan rivalry. The introduction of Christianity in the fourth century AD was allegedly due to Hosia Elesse, and its tenth-century revival was almost certainly the responsibility of Hosios Theodoros. Settlers from the mainland repopulated Kythera after its devastation or abandonment. The chapter describes the status of Kythera, first between the fourth and seventh centuries, and then from the mid-tenth century to 1205. It also examines how Kythera came under Venetian rule following the signing of the Partition Treaty of 1204 that divided the Byzantine Empire between the Venetians, the Franks, and the pilgrims of the Fourth Crusade. Kythera remained a stronghold of Byzantine Orthodoxy long after the fall of Constantinople in 1453.
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Ghattas, Mary. "Toward the Localization of the Hennaton Monastic Complex." In Christianity and Monasticism in Northern Egypt. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774167775.003.0005.

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This chapter describes the most prominent of the Pachomian monasteries, the Hennaton monastery or Dayr al-Zujaj (as it is designated today), and the debates about its exact location. The Hennaton was a monastic center of Byzantine and medieval Egypt, one that attracted pilgrims and believers from Egypt and the whole world. However, the only surviving traces of its existence today are artistic depictions vouching for what once was a grand existence. Its prestigious reputation inspired kings to leave behind their earthly kingdoms, attracted pilgrims from all over the world, drew native Egyptians into the ascetic life, and finally, produced both patriarchs and saints whose memory is immortalized in the history of the Coptic Orthodox Church.
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Purpura, Ashley M. "Introduction: Challenge of Hierarchy for Orthodoxy." In God, Hierarchy, and Power. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278374.003.0001.

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This chapter introduces the question of “Why hierarchy?” The importance of answering this question is contextualized in relation to the ways Orthodox Christianity has historically addressed issues of ecclesiastical inclusion, exclusion, and power dynamics. After briefly introducing the Byzantine origins and theological development of the term “hierarchy,” this chapter acquaints the reader with the four main subjects of the book: Dionysius the Areopagite, Maximus the Confessor, Niketas Stethatos, and Nicholas Cabasilas. Although these authors span different historical periods and situational contexts they share common consideration of hierarchy in theoretical, liturgical, and practical contexts. This chapter suggest that reading the ways these authors develop and navigate ecclesiastical hierarchies in their own writings and lives can help develop an Orthodox theology of power which has resonances with modern developments in power theory and illumines present-day Christian concerns. The chapter concludes by suggesting that the insights to be gained from critically examining “hierarchy” have significance for rethinking contemporary ecclesiastical challenges and the historical understanding of ecclesiastical identities.
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Morton, James. "Conclusion." In Byzantine Religious Law in Medieval Italy, 209–14. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.003.0012.

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Abstract:
The conclusion summarises the principle arguments of the book. Despite the Norman conquest of southern Italy in the late eleventh century, the Italo-Greeks continued throughout the twelfth century to view themselves as an outpost of Byzantine Christianity in Western Europe. Law played an important role in the construction of their religious identity: they were orthodox not simply because they held the right beliefs, but because they followed Byzantine canon law. They were able to do so because of the pluralistic legal culture of southern Italy and because of the Norman monarchs’ resistance to papal authority, a combination that allowed Norman kings such as Roger II to act out a similar role to that of the Byzantine emperor as patrons of Greek churches and monasteries. The situation began to change in the thirteenth century, however. The end of the Hauteville dynasty, the Fourth Crusade, and the Fourth Lateran Council created conditions that led to the progressive erosion of Byzantine canon law as a juridical system in southern Italy as the papacy was increasingly successful in asserting its legal authority. Nonetheless, even as nomocanonical manuscripts lost their utility as legal sources, they provided important sources of legitimacy with the aura of antiquity to the Italo-Greeks’ distinctive religious rites and customs. In Robert Cover’s terminology, the nomocanons shifted from being sources of imperial law to sources of paideic law. The conclusion ends with observations on the important role of law in the formation of medieval religion and culture.
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