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Books on the topic 'Byzantium; Orthodox Christianity'

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

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1

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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2

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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3

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

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4

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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5

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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6

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

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7

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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8

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

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9

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

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10

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

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11

Andrzej, Gil, ed. Kościoły wschodnie w Rzeczypospolitej XVI-XVIII wieku: Zbiór studiów. Lublin: Instytut Europy Środkowo-Wschodniej, 2005.

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12

Kominēs, Athanasios D. Patmos, treasures of the monastery. Athens, Greece: Ekdotike Athenon, 1988.

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13

Autokephalophoroi hagioi-martyres kai kephalophoroi hagiōn-martyrōn stēn orthodoxē technē: Mia prōtē prosengisē : didaktorikē diatrivē hypovlētheisa sto tmēma Theologias tēs Theologikēs Scholēs tou Panepistēmiou Athēnōn. Athēna: Ekdosis Hieras Metropoleōs Megarōn kai Salaminos, 2013.

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14

1928-, Rothe Hans, and Christians Dagmar, eds. Liturgische Hymnen nach byzantinischem Ritus bei den Slaven in ältester Zeit: Beiträge einer internationalen Tagung, Bonn, 7.-10. Juni 2005. Paderborn: Verlag Ferdinand Schöningh, 2007.

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15

Images from the Byzantine periphery: Studies in iconography and style. Leiden: Alexandros Press, 2007.

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16

Spitzing, Günter. Lexikon byzantinisch-christlicher Symbole: Die Bilderwelt Griechenlands und Kleinasiens. München: Diederichs, 1989.

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17

Byzantine holy images and the issue of transcendence and immanence: The theological background of the Late Byzantine Palaiologan iconography and aesthetics of the Chora church, Istanbul. Stockholm: Department of Art History, Stockholm University, 2005.

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18

Dēmētra, Papanikola-Bakirtzē, Tourta A, Albani Jenny, Chalkia Eugenia, National Gallery of Art (U.S.), J. Paul Getty Museum, Greece Hypourgeio Politismou, and Mouseio Benakē, eds. Heaven & earth. Athens: Hellenic Republic, Ministry of Culture and Sports, 2013.

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19

Koukiarēs, Silas. Ta thaumata-emphaniseis tōn angelōn kai archangelōn stēn Vyzantinē technē tōn Valkaniōn. Athēna: Dōdōnē, 1989.

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20

The meaning of icons. 2nd ed. Crestwood, N.Y: St. Vladimir's Seminary Press, 1989.

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21

Limberis, Vasiliki. Divine heiress: The Virgin Mary and the creationof Christian Constantinople. London: Routledge, 1994.

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22

Church, Orthodox Eastern, ed. Divine Heiress: The Virgin Mary and the creation of Christian Constantinople. London: Routledge, 1994.

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23

Performing Orthodox Ritual in Byzantium. Cambridge University Press, 2015.

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24

A, Pi͡a︡tnit͡s︡kiĭ I͡U︡, Courtauld Institute Galleries, and Gosudarstvennyĭ Ėrmitazh (Russia), eds. Sinai, Byzantium, Russia: Orthodox art from the sixth to the twentieth century. London: Saint Catherine Foundation, 2000.

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25

Liturgical Subjects: Christian Ritual, Biblical Narrative, and the Formation of the Self in Byzantium. University of Pennsylvania Press, 2014.

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26

Krueger, Derek. Liturgical Subjects: Christian Ritual, Biblical Narrative, and the Formation of the Self in Byzantium. University of Pennsylvania Press, 2018.

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27

Cameron, Averil. Byzantine Matters. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196855.001.0001.

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For many, Byzantium remains byzantine—obscure, marginal, difficult. Despite the efforts of some recent historians, prejudices still deform understanding of the Byzantine civilization, often reducing it to a poor relation of Rome and the rest of the classical world. This book addresses misconceptions about Byzantium, suggests why it is so important to integrate the civilization into wider histories, and lays out why Byzantium should be central to ongoing debates about the relationships between West and East, Christianity and Islam, Catholicism and Eastern Orthodoxy, and the ancient and medieval periods. The result is a compelling call to reconsider the place of Byzantium in Western history and imagination.
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28

Morton, James. Byzantine Religious Law in Medieval Italy. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861140.001.0001.

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This book is a historical study of these manuscripts, exploring how and why the Greek Christians of medieval southern Italy persisted in using them so long after the end of Byzantine rule. Southern Italy was conquered by the Norman Hauteville dynasty in the late eleventh century after over 500 years of continuous Byzantine rule. At a stroke, the region’s Greek Christian inhabitants were cut off from their Orthodox compatriots in Byzantium and became subject to the spiritual and legal jurisdiction of the Roman Catholic popes. Nonetheless, they continued to follow the religious laws of the Byzantine church; out of thirty-six surviving manuscripts of Byzantine canon law produced between the tenth and fourteenth centuries, the majority date to the centuries after the Norman conquest. Part I provides an overview of the source material and the history of Italo-Greek Christianity. Part II examines the development of Italo-Greek canon law manuscripts from the last century of Byzantine rule to the late twelfth century, arguing that the Normans’ opposition to papal authority created a laissez faire atmosphere in which Greek Christians could continue to follow Byzantine religious law unchallenged. Finally, Part III analyses the papacy’s successful efforts to assert its jurisdiction over southern Italy in the later Middle Ages. While this brought about the end of Byzantine canon law as an effective legal system in the region, the Italo-Greeks still drew on their legal heritage to explain and justify their distinctive religious rites to their Latin neighbours.
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29

Kahn, Andrew, Mark Lipovetsky, Irina Reyfman, and Stephanie Sandler. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199663941.003.0002.

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Part I considers definitions of literature (as distinct from philology) for the medieval period, arguing that the rhetorical shape and storytelling functions of many texts composed in the Russian lands from the tenth century onward created a body of literature when understood on these terms. The Part surveys the spread of learning and a new script to Kievan Rus′, treating accounts of the conversion of the Eastern Slavs to Orthodox Christianity. It considers the conditions and scribal practices affecting the selective transmission of texts from Byzantium within the context of the larger Orthodox world and its networks of scriptoria. The Part looks at the spiritual function of writing within the monasteries, and considers the impact of appanage politics on the uses and value of literature. Through a consideration of hagiography, sermons, and chronicle narrative an idea of Rus′ and models of kingship and holiness emerged.
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30

Stolte, Bernard. Byzantine Law. Edited by Heikki Pihlajamäki, Markus D. Dubber, and Mark Godfrey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198785521.013.10.

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This chapter sets out to show that Byzantine law is part of a common European past. The Byzantines identified themselves as Romans, their law was Roman law, and their capital Constantinople was the New Rome. This is clearly demonstrated by the history of Byzantine law, in which the Emperor Justinian occupies a prominent place and the legal language continued to employ Latin technical terms. With the spread of (Orthodox) Christianity in eastern Europe, Byzantine law was adopted as well. Thus we may see there, just as in the Latin west, a process of reception of Roman law on the shared basis of the Corpus iuris civilis, via a different channel.
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31

Eaton, Peter. Relations between the Churches of the Anglican Communion and the Churches of Eastern Christianity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199643011.003.0014.

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In this chapter the author discusses the Anglican Communion and the Churches of the Christian East which have had a long and significant relationship both at an official level of international dialogue and at a more local level between clergy, laity, and congregations. This series of relationships has resulted in both practical assistance as well as deep theological and spiritual influence. The twentieth century saw a remarkable rapprochement between Anglicanism and Orthodoxy that left both communions changed, and this chapter outlines these general trends and focuses on two important episodes that show the depth that these relations attained. In spite of more recent developments and distance, the picture that emerges here supports the view that relations between Anglicanism and Byzantine and Oriental Orthodox communities have been formative for the respective traditions.
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32

1954-, Figel Jack, ed. Byzantine Christianity and Islam: Historical and pastoral reflections. Fairfax, VA: Eastern Christian Publications, 2002.

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33

Saint Paul University (Ottawa, Ont.), ed. Millennium of Christianity in Ukraine: A symposium. Ottawa, Ont: Saint Paul University, 1987.

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34

Pamela, Armstrong, and Walter Christopher 1925-, eds. Ritual and art: Byzantine essays for Christopher Walter. London: Pindar Press, 2006.

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35

Morgan, David. Icon and Aura. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190272111.003.0006.

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The icon is not just a certain kind of religious image developed during the early Byzantine empire and still used today in Orthodox Christianity. The chapter defines a broader category of the cultural icon as a key feature of modern visual culture and a powerful instance of enchantment in a secular context. With examples from popular culture and history, the text shows the enduring quality of an icon. Indeed, icons are powerful devices that operate in terms of an extended apparatus of iterations that shuttle aura across space and time in traffic with what matters. The icon enchants by pledging action at a distance, mediated by unseen chains of images reiterated in it.
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36

The Heavenly Banquet: Understanding the DIvine Liturgy. Chicago, IL: Orthodox Witness, 2010.

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37

The Heavenly Banquet: Understanding the Divine Liturgy. Columbia, Missouri: Orthodox Witness, 2008.

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38

Magdalena, Lubańska, and Uniwersytet Warszawski. Instytut Etnologii i Antropologii Kulturowej., eds. Religijność chrześcijan obrządku wschodniego na pograniczu polsko-ukraińskim. Warszawa: Wydawn. "DiG", 2007.

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39

Writing in Gold. Oxford University Press, 1985.

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40

Kontoglou, Photios, and Constantine Cavarnos. Byzantine Sacred Art: Selected Writings of the Contemporary Greek Icon Painter Fotis Kontoglous on the Sacred Arts According to the Tradition of Eastern Orthodox. 2nd ed. Institute for Byzantine & Modern Greek Studie, 1992.

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41

Koscioly wschodnie w Rzeczypospolitej XVI-XVIII wieku: Zbior studiow. Lublin: Instytut Europy Srodkowo-Wschodniej, 2005.

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42

Henrik, Janson, ed. Från Bysans till Norden: Östliga kyrkoinfluenser under vikingatid och tidig medeltid. Skellefteå: Artos, 2005.

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43

Parani, Maria G. Reconstructing the Reality of Images: Byzantine Material Culture and Religious Iconography 11Th-15th Centuries (Medieval Mediterranean). Brill Academic Publishers, 2003.

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44

N, Zalesskai︠a︡ V., Pi︠a︡tnit︠s︡kiĭ I︠U︡ A, Ukhanova I. N, Piotrovskiĭ M. B, and Gosudarstvennyĭ Ėrmitazh (Russia), eds. Khristiane na vostoke: Isskusstvo Melʹkitov i inoslavnykh khristian = Christians in the Holy Land : the art of the Melchites and other denominations of Orthodox church. Sankt-Peterburg: Slavii︠a︡, 1998.

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45

A, Karakatsanis Athanasios, and Mouseio Vyzantinou Politismou (Thessalonikē, Greece), eds. Treasures of Mount Athos. Thessaloniki: Organization for the Cultural Capital of Europe, 1997.

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46

Religion and Nation in Modern Ukraine. Canadian Inst of Ukranian Study Pr, 2003.

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47

Kassia The Legend The Woman Her Work. New York: Garland Publishing, 1992.

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48

Joy-Bearing Grief: Tears Of Contrition In The Writings Of The Early Syrian And Byzantine Fathers (Medieval Mediterranean). Brill Academic Publishers, 2004.

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49

Musée du Petit Palais (Paris, France), ed. Le mont Athos et l'Empire byzantin: Trésors de la Sainte Montagne : Petit Palais, musée des beaux-arts de la ville de Paris, 10 avril-5 juillet 2009. Paris: Paris-Musées, 2009.

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50

A, Momina M., Trunte Nikolaos, Nordrhein-Westfälische Akademie der Wissenschaften, Orthodox Eastern Church, and Orthodox Eastern Church, eds. Triodion und Pentekostarion: Nach slavischen Handschriften des 11.-14. Jahrhunderts. Paderborn: F. Schöningh, 2004.

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