Journal articles on the topic 'Catholic Church. Byzantine rite (Russian)'

The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.

The Ukrainian Catholic Church of the Byzantine rite, which secured the name of the Ukrainian Greek Catholic Church, as the heir to the Kiev Church and as the Eastern Catholic Church, serves today and served in the past as an example of the harmonious inculturation of Christianity in Ukrainian society, which it has promoted. evangelism in communist and post-communist times.

The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

Pochaivska Lavra was one of the largest cultural centers in the XVIII - the first third of the XIX century. Pochaivs’ka Lavra Printing house, after the printing house of the Kyiv-Pechers’k Monastery, was one of most powerful publishing center in the Ukrainian lands. Until the end of the XVIII century it published about 250 editions in Cyrillic and about 200 editions in Latin and others languages. At present, relevant is unbiased and objective coverage of all aspects of the activity of the Pochayivs’ka Lavra at the period of the Basilians as the least studied and on the other hand as the most productive period, especially in the book publishing process. The purpose of this article is an attempt to determine the role of the Pochayiv monastery as the center of the unification of Ukrainians, analyzing the repertoire of the Pochayiv publishing house at the 18th and the beginning of the 19th century, the language of publications, their design and contacts with other publishing houses. It is concluded that the most productive activity of the Pochayiv printing house was Uniate period - XVIII - beginning of the XIX century. The typical features of the printing industry of this time were: a diverse repertoire of books that included the spiritual and secular literature of various Christian confessions, original and translated works of religious moralistic content, multilingual editions, and their high artistic level. The activity of the Pochayiv Assumption printing house extending beyond narrow confessional boundaries. Like the Kyiv editions were used not only by the Orthodox, but also by the Catholics of the Byzantine rite, the Pochaiv books and engravings spread among the Orthodox population of Ukraine. The undoubted merit of this cultural and spiritual center was that it continued the tradition of printing Ukrainian-language publications in conditions where the Kyiv- Pechers’ka printing house was deprived of such a possibility under the pressure of decrees of Russian secular and church authorities. The Pochayiv printing house maintained close contacts with other publishing centers - both Uniate and Orthodox. This is evidenced by the active using and reprint of their publications in Pochaiv. Despite the different denominations, there were close contacts between the Pochayiv Uniate and Kyiv-Pechers’k Orthodox printing houses. This testified to the spiritual unity of Ukrainian lands besides state borders, religious and administrative barriers of secular and church authorities.

Pochaivska Lavra was one of the largest cultural centers in the XVIII - the first third of the XIX century. Pochaivs’ka Lavra Printing house, after the printing house of the Kyiv-Pechers’k Monastery, was one of most powerful publishing center in the Ukrainian lands. Until the end of the XVIII century it published about 250 editions in Cyrillic and about 200 editions in Latin and others languages. At present, relevant is unbiased and objective coverage of all aspects of the activity of the Pochayivs’ka Lavra at the period of the Basilians as the least studied and on the other hand as the most productive period, especially in the book publishing process. The purpose of this article is an attempt to determine the role of the Pochayiv monastery as the center of the unification of Ukrainians, analyzing the repertoire of the Pochayiv publishing house at the 18th and the beginning of the 19th century, the language of publications, their design and contacts with other publishing houses. It is concluded that the most productive activity of the Pochayiv printing house was Uniate period - XVIII - beginning of the XIX century. The typical features of the printing industry of this time were: a diverse repertoire of books that included the spiritual and secular literature of various Christian confessions, original and translated works of religious moralistic content, multilingual editions, and their high artistic level. The activity of the Pochayiv Assumption printing house extending beyond narrow confessional boundaries. Like the Kyiv editions were used not only by the Orthodox, but also by the Catholics of the Byzantine rite, the Pochaiv books and engravings spread among the Orthodox population of Ukraine. The undoubted merit of this cultural and spiritual center was that it continued the tradition of printing Ukrainian-language publications in conditions where the Kyiv- Pechers’ka printing house was deprived of such a possibility under the pressure of decrees of Russian secular and church authorities. The Pochayiv printing house maintained close contacts with other publishing centers - both Uniate and Orthodox. This is evidenced by the active using and reprint of their publications in Pochaiv. Despite the different denominations, there were close contacts between the Pochayiv Uniate and Kyiv-Pechers’k Orthodox printing houses. This testified to the spiritual unity of Ukrainian lands besides state borders, religious and administrative barriers of secular and church authorities.

Purpose. The purpose of the scientific article is to expose the historical significance and relevance of the Zamojs’kyj Synod of 1720, to investigate the legal impact of synodal acts on the unification, development and identity of the Kyiv Unity Church. The historical context (circumstances, socio-political processes of the late 17th – early 18th centuries) is explained. Methodology. The methodological basis of the study was, in particular, the dialectical method of scientific cognition, through which comprehensively investigated the decisions and resolutions of the Zamojs’kyj Synod of 1720 and their relationship with material and cultural and moral factors. The systematic method was applied in the complex study of large and complex objects (sources, decisions and resolutions of the Zamojs’kyj Synod of 1720). The method of comparison was applied in establishing the similarities and differences of historical and legal phenomena and law-making processes in the bosom of the unified Kyiv Church , formation and development of processes, events in chronological sequence. Originality. The scientific novelty of the research is to uncover the historical significance and relevance of the Zamojs’kyj Synod of 1720, ex. Effects of Synodal Acts on the unification, development and Identity of the Unified Church of Kyiv. Results. The study found that the adoption and approval of many canonical norms prohibited the Zamojs’kyj Synod from most roman catholic ceremonial practices, practices of the Eastern byzantine-ukrainian rite, which were not otherwise stipulated, and legalized a number of roman catholic religious holidays. The innovations fostered a better understanding between representatives of the byzantine rite and their catholic neighbors. The rulemaking of the Zamojs’kyj Synod defined the main directions of development of the Kyiv Church for the following centuries up to the present day. Practical importance. The results of the study can be used in law-making activities for the purpose of legal regulation of public relations in the sphere of state-confessional relations.

In 1944, the Soviet Army recaptured Galicia and Transcarpathia from the Germans, and the last stronghold of Ukrainian Greek Catholicism fell under Soviet control. Following the arrests of all Uniate bishops and of the “recalcitrant” clergy, the Lviv Sobor of March 1946 nullified the 1596 Union of Brest, which first established the Greek Catholic Church, and forcibly “reunified” the Uniates with the state-controlled Russian Orthodox Church. The post-World War II period saw the gradual suppression of the Uniate Church throughout Carpatho-Ukraine, Poland, and Eastern Slovakia, and marked the beginning of more than four decades of struggle for Eastern Rite Ukrainian Catholics in the USSR to maintain their banned Church against the overpowering alliance of the Soviet regime and the Russian Orthodox Church. Despite the enforced “reunification,” the Greek Catholic Church has remained the most important cultural and institutional preserve of national identity in Western Ukraine. The following is an examination of the Ukrainian Greek Catholic Church's attempts to assert its right to legal existence since the beginning of political and social revitalization under Mikhail Gorbachev.

This article examines the life and work of the Russian thinker Vladimir Solov’ev (1853-1900) and his involvement in a circle of Catholics committed to the work of Catholic-Orthodox re-union in the late-nineteenth century. It analyses the intellectual influences on his thought in the early 1880s when he became an apologist for the Papacy and the work of reunion. Particular attention is given to the Catholic sources which helped shape Solov’ev’s views. Solov’ev’s own position on the reunion is considered, especially in the light of his relationship with Bishop Strossmayer. Other Catholic friendships are also examined, including those with the Jesuit priests Pirling and Martynov, the Russian convert Princess Volkonsky, and the French journalist Eugene Tavernier. In addition, the importance of lesser known figures such as the Barnabite Fr Tondini and the Polish Jesuit Marian Morawski is explored, as is Solov’ev’s reception of communion from the Byzantine-rite Catholic priest, Fr Nikolai Tolstoi. Far from being an isolated pioneer, Solov’ev emerges as one of a closely connected circle of Catholics committed to Catholic-Orthodox reunion.

The article deals with an office found in the Old Russian liturgical tradition under the curious title The Rite at Cockrow or The Cockrow Prayers. The article contains a survey of existing scholarly studies of this office, the first publication of its full text based on a 14th-century codex, State Historical Museum (Moscow), Synodal collection, 325, and an analysis of the structure of this office. The authors come to a conclusion that the basic structure of The Rite at Cockrow consists of some introductory prayer texts, a couple of triadika troparia, and a morning prayer (or two or three morning prayers). This basic structure was intended for a private devotion of a monk in his cell; a variation of this structure is still found in the printed editions of the Horologion under the title “When one wakes up...” The core text of The Rite at Cockrow could be expanded by additional prayers, elements of ecclesiastical offices (of matins, probably also of compline), and a specific combination of psalms and prayers intended for private reading while a monk proceeds from his cell to a church. The authors managed to find the direct prototypes of both the basic structure and the ordinances from The Rite at Cockrow in the Byzantine sources. One of such sources is the Hypotyposis of Nicetas Stethatos, which describes private ascetic daily practices of the Studite monks in Constantinople. The Rite at Cockrow was well accepted by the Old Russian practice, since some specific prayers and hymns from this rite are still used even today, being included into the ordo of “Morning Prayers” according to the late printed editions of Russian Molitvoslov (Prayer-Book) and Kanonnik (Book of [hymnographical] Canons).

Статья посвящена участию и роли греческой иерархии в развитии старообрядческого раскола на Руси. Начавшийся в середине XVII в. раскол стал одной из самых печальных страниц в истории Российского государства и Русской Православной Церкви. Это событие было вызвано церковной реформой и книжной справой, организованной патриархом Никоном с ориентацией на греческое православие. Противники данных преобразований, отказавшиеся признать новый русский обряд, учинили раскол и вошли в историю под названием старообрядцев. Тематика раскола Русской Церкви достаточно подробно исследована в отечественной историографии с акцентом на личностные характеристики патриарха Никона, царя Алексея Михайловича, а также лидеров старообрядчества. Однако, с учётом прогреческого характера церковной реформы патриарха Никона, в науке остаётся достаточно слабо освещённым вопрос участия непосредственно греческой иерархии в событиях раскола и роли, которую они в нём сыграли. Последнее особенно касается участия греческих патриархов в деяниях Большого Московского собора 1666-1667 гг., который под влиянием данных иерархов наложил на старый обряд церковную анафему, чем утвердил церковный раскол на многие столетия вперед. Кроме того, отдельное внимание в статье уделяется религиознополитическому контексту эпохи и состоянию греческого православия, оказавшегося после падения Византийской империи под властью турок-османов. The article is devoted to the participation and role of the Greek hierarchy in the development of the Old Believer schism in Russia. The schism that began in the middle of the 17th century became one of the saddest pages in the history of the Russian state and the Russian Orthodox Church. This event was caused by the Church reform and the bookends organized by Patriarch Nikon with an orientation towards Greek Orthodoxy. Opponents of these reforms, who refused to recognise the new Russian rite, caused a schism and went down in history under the name of Old Believers. The subject of the Russian Church schism has been studied in sufficient detail in domestic historiography, with emphasis on the personal characteristics of Patriarch Nikon, Tsar Alexei Mikhailovich, and the leaders of Old Believers. However, given the progressive nature of Patriarch Nikon's church reforms, the question of the participation of the Greek hierarchy directly in the events of the schism and the role they played in it remains rather underreported in scholarship. The latter applies especially to the participation of the Greek Patriarchs in the acts of the Great Council of Moscow in 1666-1667, which under the influence of these hierarchs imposed a church anathema on the old rite and thereby confirmed the church schism for many centuries to come. In addition, special attention is given to the religious and political context of the era and the state of Greek Orthodoxy after the fall of the Byzantine Empire under the rule of the Ottoman Turks.

В настоящей статье содержится оценка прозелитической активности Галицкой грекокатолической митрополии на канонической территории Российской Православной Церкви в первой четверти XX в. Первоиерарх галицких униатов митрополит Андрей (Шептицкий) на протяжении многих лет участвовал в создании нелегальных грекокатолических структур в Российской империи. Разрушение монархического строя и политический кризис 1917 г. способствовали временному успеху униатов: в это время учреждается Российский экзархат католиков восточного обряда и основываются несколько униатских приходов в Новороссии и Малороссии. Впрочем, в исторической перспективе, начавшиеся советские антирелигиозные кампании полностью нивелировали все результаты униатской активности на территории Российской Социалистической Федеративной Советской Республики и Украинской Социалистической Советской Республики. This article assesses the proselytizing activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century. Metropolitan Andrey (Sheptytskyi), the first-hierarch of the Galician Uniates, for many years participated in the creation of illegal Greek Catholic structures in the Russian Empire. The collapse of the monarchical system and the political crisis of 1917 contributed to the Unitarians' temporary success: at that time the Russian Exarchate of Catholics of the Eastern rite was established and several Uniate parishes in Novorossia and Little Russia were founded. In the historical perspective, however, the beginning of the Soviet anti-religious campaigns completely negated all the results of the Unitarian activity on the territory of the Russian Socialist Federative Soviet Republic and the Ukrainian Socialist Soviet Republic.

Despite the universal status of the Ferrara-Florentine Cathedral, the union of the Orthodox and Catholic Churches approved by him provoked ambiguous, but often very negative reactions. This is especially true of the Orthodox East, where the idea of ​​inter-church unification ages in a row was subjected to devastating criticism, and in cases of real attempts to introduce the union, there was a strong resistance from the individual zealots of the Byzantine Orthodoxy and their supporters. An exception to this rule was not the Orthodox Russia, the spiritual leader of which and the believer, and subsequently the researchers of various fields of humanitarian knowledge, did not reach a common view on the canonicality of the Ferrara-Florence Union, and thus the legal basis for its introduction.

The discovery of a Byzantine bread stamp inscribed with the text of Ps 29:8 in the ruins of Mangup Basilica in Crimea allows the authors of this article to revise the entire tradition of the Byzantine magical and folk “recipes” for revealing a thief; it is this context in which this verse is used in combination with a special bread. Prototypes of these recipes and procedures are attested in the late antique syncretic (pagan-Judeo-Christian) magical papyri, in which private persons are advised to detect thieves by means of special spells, used either on their own or in combination with bread and cheese, an image of an eye, birds, bowls of water, and laurel leaves. In middle- and late-Byzantine manuscripts, these procedures are still present but in “Christianized” forms, even to the extent that a bread-and-cheese (or just bread) procedure is sometimes described as a regular liturgical rite, performed in a church. In the meantime, there is evidence indicating that the Byzantine hierarchy had been struggling with this and other instances of using magical procedures under the cloak of the Christian liturgy, and, in particular, bishops had been expelling priests who used bread sortilege to determine guilt. However, in Western Europe, especially in Germany and England, where spells against thieves had also been known since antiquity, the bread ordeal (English: Corsnaed, German: Bissprobe) became an accepted judicial practice, and even found its way into the official law codes of 11th-century England. Quite surprisingly, a similar phenomenon is attested in Russia (Novgorod) in the early 15th century. Taking into account the Crimean bread stamp studied in this article, one can conclude that bread ordeals, prohibited in Constantinople, could have been tolerated in the Byzantine periphery, including Crimea, and that it is from these areas that this practice could have come to some Russian regions as well.

A Rooted Man and a Sacred PoetBy Viggo MortensenA Review of A.M. Allchin: N.F.S. Grundtvig. An Introduction to his Life and Work. With an afterword by Nicholas Lossky. 338 pp. Writings published by the Grundtvig Society, Århus University Press, 1997.Canon Arthur Macdonald Allchin’s services to Grundtvig research are wellknown to the readers of Grundtvig Studier, so I shall not attempt to enumerate them. But he has now presented us and the world with a brilliant synthesis of his studies of Grundtvig, a comprehensive, thorough and fundamental introduction to Grundtvig, designed for the English-speaking world. Fortunately, the rest of us are free to read as well.It has always been a topic of discussion in Denmark whether Grundtvig can be translated, whether he can be understood by anyone except Danes who have imbibed him with their mother’s milk, so to speak. Allchin is an eloquent proof that it can be done. Grundtvig can be translated and he can be made comprehensible to people who do not belong in Danish culture only, and Allchin spells out a recipe for how it can be done. What is required is for one to enter Grundtvig’s universe, but to enter it as who one is, rooted in one’s own tradition. That is what makes Allchin’s book so exciting and innovative - that he poses questions to Grundtvig’s familiar work from the vantage point of the tradition he comes from, thus opening it up in new and surprising ways.The terms of the headline, »a rooted man« and »a sacred poet« are used about Grundtvig in the book, but they may in many ways be said to describe Allchin, too. He, too, is rooted in a tradition, the Anglican tradition, but also to a large extent the tradition taken over from the Church Fathers as it lives on in the Orthodox Church. Calling him a sacred poet may be going too far.Allchin does not write poetry, but he translates Grundtvig’s prose and poetry empathetically, even poetically, and writes a beautiful and easily understood English.Allchin combines the empathy with the distance necessary to make a renewed and renewing reading so rewarding: »Necessarily things are seen in a different perspective when they are seen from further away. It may be useful for those whose acquaintance with Grundtvig is much closer, to catch a glimpse of his figure as seen from a greater distance« (p. 5). Indeed, it is not only useful, it is inspiring and capable of opening our eyes to new aspects of Grundtvig.The book falls into three main sections. In the first section an overview of Grundtvig’s life and work is given. It does not claim to be complete which is why Allchin only speaks about »Glimpses of a Life«, the main emphasis being on the decisive moments of Grundtvig’s journey to himself. In five chapters, Grundtvig’s way from birth to death is depicted. The five chapters cover: Childhood to Ordination 1783-1811; Conflict and Vision 1811-29; New Directions, Inner and Outer 1829-39; Unexpected Fulfilment 1839-58; and Last Impressions 1858-72. As it will have appeared, Allchin does not follow the traditional division, centred around the familiar years. On the contrary, he is critical of the attempts to focus everything on such »matchless discoveries«; rather than that he tends to emphasize the continuity in the person’s life as well as in his writings. Thus, about Thaning’s attempt to make 1832 the absolute pivotal year it is said: »to see this change as an about turn is mistaken« (p. 61).In the second main section of the book Allchin identifies five main themes in Grundtvig’s work: Discovering the Church; The Historic Ministry; Trinity in Unity; The Earth made in God’s Image; A simple, cheerful, active Life on Earth. It does not quite do Allchin justice to say that he deals with such subjects as the Church, the Office, the Holy Trinity, and Creation theology.His own subtitles, mentioned above, are much more adequate indications of the content of the section, since they suggest the slight but significant differences of meaning that Allchin masters, and which are immensely enlightening.It also becomes clear that it is Grundtvig as a theologian that is the centre of interest, though this does not mean that his work as educator of the people, politician, (history) scholar, and poet is neglected. It adds a wholeness to the presentation which I find valuable.The third and longest section of the book, The Celebration of Faith, gives a comprehensive introduction to Grundtvig’s understanding of Christianity, as it finds expression in his sermons and hymns. The intention here is to let Grundtvig speak for himself. This is achieved through translations of many of his hymns and long extracts from his sermons. Allchin says himself that if there is anything original about his book, it depends on the extensive use of the sermons to illustrate Grundtvig’s understanding of Christianity. After an introduction, Eternity in Time, the exposition is arranged in the pattern of the church year: Advent, Christmas, Annunciation, Easter and Whitsun.In the section about the Annunciation there is a detailed description of the role played by the Virgin Mary and women as a whole in Grundtvig’s understanding of Christianity. He finishes the section by quoting exhaustively from the Catholic theologian Charles Moeller and his views on the Virgin Mary, bearing the impress of the Second Vatican Council, and he concludes that in all probability Grundtvig would not have found it necessary to disagree with such a Reformist Catholic view. Finally there are two sections about The Sign of the Cross and The Ministry of Angels. The book ends with an epilogue, where Allchin sums up in 7 points what modem features he sees in Gmndtvig.Against the fragmented individualism of modem times, he sets Gmndtvig’s sense of cooperation and interdependence. In a world plagued with nationalism, Gmndtvig is seen as an example of one who takes national identity seriously without lapsing into national chauvinism. As one who values differences, Grundtvig appeals to a time that cherishes special traditions.Furthermore Gmndtvig is one of the very greatest ecumenical prophets of the 19th century. In conclusion Allchin translates »Alle mine Kilder« (All my springs shall be in you), »Øjne I var lykkelige« (Eyes you were blessed indeed) and »Lyksaligt det Folk, som har Øre for Klang« (How blest are that people who have an ear for the sound). Thus, in a sense, these hymns become the conclusion of the Gmndtvig introduction. The point has been reached when they can be sung with understanding.While reading Allchin’s book it has been my experience that it is from his interpretation of the best known passages and poems that I have learned most. The familiar stanzas which one has sung hundreds of times are those which one is quite suddenly able to see new aspects in. When, for example, Allchin interprets »Langt højere Bjerge« (Far Higher Mountains), involving Biblical notions of the year of jubilee, it became a new and enlightening experience for me. But the Biblical reference is characteristic. A Biblical theologian is at work here.Or when he interprets »Et jævnt og muntert virksomt Liv paa Jord« (A Simple Cheerful Active Life on Earth), bringing Holger Kjær’s memorial article for Ingeborg Appel into the interpretation. In less than no time we are told indirectly that the most precise understanding of what a simple, cheerful, active life on earth is is to be found in Benedict of Nursia’s monastic mle.That, says Allchin, leads us to the question »where we are to place the Gmndtvigian movement in the whole spectmm of Christian movements of revival which are characteristic of Protestantism« (p. 172). Then - in a comparison with revival movements of a Pietistic and Evangelical nature – Allchin proceeds to give a description of a Grundtvigianism which is culturally open, but nevertheless has close affinities with a medieval, classical, Western monastic tradition: a theocentric humanism. »It is one particular way of knitting together the clashing archetypes of male and female, human and divine, in a renunciation of evil and an embracing of all which is good and on the side of life, a way of making real in the frailties and imperfections of flesh and blood a deeply theocentric humanism« (p. 173).Now, there is a magnificent English sentence. And there are many of them. Occasionally some of the English translations make the reader prick up his ears, such as when Danish »gudelige forsamlinger« becomes »meetings of the godly«. I learnt a few new words, too (»niggardliness« and »esemplastic«) the meaning of which I had to look up; but that is only to be expected from a man of learning like Allchin. But otherwise the book is written in an easily understood and beautiful English. This is also true of the large number of translations, about which Allchin himself says that he has been »tantalised and at times tormented« by the problems connected with translating Grundtvig, particularly, of course, his poetry. Naturally Allchin is fully aware that translation always involves interpretation. When for example he translates Danish »forklaret« into »transfigured«, that choice pulls Grundtvig theologically in the direction that Allchin himself inclines towards. This gives the reader occasion to reflect. It is Allchin’s hope that his work on translating Grundtvig will be followed up by others. »To translate Grundtvig in any adequate way would be the work of not one person but of many, not of one effort but of many. I hope that this preliminary study may set in train a process of Grundtvig assimilation and affirmation« (p. 310)Besides being an introduction to Grundtvig, the book also becomes an introduction to past and contemporary Danish theology and culture. But contemporary Danish art, golden age painting etc. are also brought in and interpreted.As a matter of course, Allchin draws on the whole of the great Anglo-Saxon tradition: Blake, Constable, Eliot, etc., indeed, there are even quite frequent references to Allchin’s own Welsh tradition. In his use of previous secondary literature, Allchin is very generous, quoting it frequently, often concurring with it, and sometimes bringing in half forgotten contributions to the literature on Grundtvig, such as Edvard Lehmann’s book from 1929. However, he may also be quite sharp at times. Martin Marty, for example, must endure being told that he has not understood Grundtvig’s use of the term folkelig.Towards the end of the book, Allchin discusses the reductionist tactics of the Reformers. Anything that is not absolutely necessary can be done away with. Thus, what remains is Faith alone, Grace alone, Christ alone. The result was a radical Christ monism, which ended up with undermining everything that it had originally been the intention to defend. But, says Allchin, Grundtvig goes the opposite way. He does not question justification by faith alone, but he interprets it inclusively. The world in all its plenitude is created in order that joy may grow. There is an extravagance and an exuberance in the divine activity. In a theology that wants to take this seriously, themes like wonder, growth and joy must be crucial.Thus, connections are also established back to the great church tradition. It is well-known how Grundtvig received decisive inspiration from the Fathers of the Eastern Church. Allchin’s contribution is to show that it grows out of a need by Grundtvig himself, and he demonstrates how it manifests itself concretely in Grundtvig’s writings. »Perhaps he had a deep personal need to draw on the wisdom and insight of earlier ages, on the qualities which he finds in the sacred poetry of the Anglo-Saxons, in the liturgical hymns of the Byzantine Church, in the monastic theology of the early medieval West. He needs these resources for his own life, and he is able to transpose them into his world of the nineteenth century, which if it is no longer our world is yet a world in which we can still feel at home. He can be for us a vital link, a point of connection with these older worlds whose riches he had deciphered and transcribed with such love and labour« (p. 60).Thus the book gives us a discussion - more detailed than seen before – of Grundtvig’s relationship to the Apostolic Succession, the sacramental character of the Church and Ordination, and the phenomenon transfiguration which is expounded, partly by bringing in Jakob Knudsen. On the background of the often observed emphasis laid by Grundtvig on the descent into Hell and the transfiguration, his closeness to the orthodox form of Christianity is established. Though Grundtvig does not directly use the word »theosis« or deification, the heart of the matter is there, the matter that has been given emphasis first and foremost in the bilateral talks between the Finnish Lutheran Church and the Russian Orthodox Church. But Grundtvig’s contribution is also seen in the context of other contemporaries and reforming efforts, Khomiakov in Russia, Johann Adam Möhler in Germany, and Keble, Pusey and Newman in England. It is one of Allchin’s major regrets that it did not come to an understanding between the leaders of the Oxford Movement and Grundtvig. If an actual meeting and a fruitful dialogue had materialized, it might have exerted some influence also on the ecumenical situation of today.Allchin shows how the question of the unity of the Church and its universality as God’s Church on earth acquired extreme importance to Grundtvig. »The question of rediscovering Christian unity became a matter of life and death« (p. 108). It is clear that in Allchin’s opinion there has been too little attention on this aspect of Grundtvig. Among other things he attributes it to a tendency in the Danish Church to cut itself off from the rest of the Christian world, because it thinks of itself as so special. And this in a sense is the case, says Allchin. »Where else, at the end of the twentieth century, is there a Church which is willing that a large part of its administration should be carried on by a government department? Where else is there a state which is still willing to take so much responsibility for the administration of the Church’s life?« (p. 68). As will be seen: Allchin is a highly sympathetic, but far from uncritical observer of Danish affairs.When Allchin sees Grundtvig as an ecumenical theologian, it is because he keeps crossing borders between Protestantism and Catholicism, between eastern and western Christianity. His view of Christianity is thus »highly unitive« (p. 310). Grundtvig did pioneer work to break through the stagnation brought on by the church schisms of the Reformation. »If we can see his efforts in that way, then the unfinished business of 1843 might still give rise to fruitful consequences one hundred and fifty years later. That would be a matter of some significance for the growth of the Christian faith into the twentyfirst century, and not only in England and Denmark« (p. 126).In Nicholas Lossky’s Afterword it is likewise Grundtvig’s effort as a bridge builder between the different church groupings that is emphasized. Grundtvig’s theology is seen as a »truly patristic approach to the Christian mystery« (p. 316). Thus Grundtvig becomes a true all-church, universal, »catholic« theologian, for »Catholicity is by definition unity in diversity or diversity in unity« (p. 317).With views like those presented here, Allchin has not only introduced Grundtvig and seen him in relation to present-day issues, but has also fruitfully challenged a Danish Grundtvig tradition and Grundtvigianism. It would be a pity if no one were to take up that challenge.

The article elaborates on the basic linguistic features of the Macedonian redaction manuscripts. A survey of the characteristics is presented on different levels: orthographical, phonological, morphological, lexical, and the level of word formation. Linguistic features of these texts can contribute to their more precise localization, indicating that the manuscripts analyzed here are related to the wide zone of southern and western Macedonian dialects, a wider area in which the activities of the Ohrid Literary School took place. The lexicon of the manuscripts, especially the Greek loanwords present, leads to the conclusion that the place of their formation is a Slavic-Greek contact zone. Part of this paper is dedicated to the comparison of rare lexicon and productive word formation models present in a group of Church Slavonic manuscripts of Russian redaction. The comparative analysis of the lexicon and word formation models can help in establishing the corpus of books of the Byzantine rite that were created in the period of activity of Cyrillo-Methodian disciples, under the leadership of Clement of Ohrid. It is obvious that part of that corpus was the main liturgical book, the Gospel, and some previous works have verified that the Menaion was also translated in this literary center. Based on the analysis made in this work, it can be noted that the same rare lexicon and word formation models, in many cases verified in the hymnographic works of Clement of Ohrid, characterize the Apostle, Psalter with commentary, Triodion, Euchologium, and Prophetologion, leading to the conclusion that all these books were part of Clement’s corpus.

SummaryThis article presents the heritage of the Dominican Order, which underwent the biggest transformation and destruction in Lithuania during the occupation by tsarist Russia. After the uprisings against the tsarist Russian government in the region in 1831 and 1863–1864, a Russification policy began, primarily targeted against the Catholic Church organization. The Dominican Order, which renewed its activities and had been purposefully operating in the Grand Duchy of Lithuania since the beginning of the 16th century, was liquidated during the occupation by tsarist Russia. This article studies the original appearances of Aukštadvaris, Kaunas, Merkinė and Paparčiai monasteries, which were most affected by reconstruction and demolition works during the Russian occupation, and reconstructions of their original appearance are presented. The architectural expression of all the monasteries in question suffered the most after the uprising in 1863–1864. In Aukštadvaris and Kaunas old convent churches were reconstructed into Orthodox churches by changing their old architecture, destroying individual elements of the building volume and decoration. Russian-Neo-Byzantine style promoted in the Russian Empire emerged in this context. The buildings of Merkinė and Paparčiai monasteries were completely demolished. Based on the iconographic material, especially the drawings and plans of the buildings made before the reconstruction or demolition works as well as visitations of the monasteries and material of other historical sources, the visualizations of the Aukštadvaris, Kaunas and Merkinė monastery complexes were prepared using modern means.

The present paper is based on materials of different genres and different styles of Ukrai- nian written monuments of the 16th and the 17th centuries (acts, court documents, wills, deeds, documents of church and school fraternities, chronicles, works of religious, polemi- cal and fiction, memos of scientific and educational literature, liturgical literature, episto- lary heritage, etc.) which are included in the source database of the Dictionary of Ukrainian language of the 16th century and the first half of the 17th century and its unique lexical card index, which is stored at the Ukrainian Language Department in the I. Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). The composition and structural organization of Church Slavonic lexemes meaning ‘God; God’s face’ as well as their origin and history are studied.It was found that the register of this vocabulary included more than fifty phonetic and graphic Church Slavonic elements expressing the concept of ‘God; God’s face’ different in word-forming structure. The main attention is paid to the etymological analysis of the studied tokens, which was primarily to clarify their semantic etymon. It is established that the analyzed Church Slavonicisms are mostly semantic loans from the Greek language, which preserved their semantics from ancient times to the Old Ukrainian period.It is observed that some studied tokens often act as core components of various two-, three-, or four-membered lexicalized phrases. The most active multifunctional core com- ponent was the token Lord. It is established that fixed phrases and phraseologisms are of different types in structure, mostly two-component noun + adjective phrases (sporadically, there are other lexical-grammatical models, too: “noun + noun”, “preposition + adjective”). Much less observable are three-component formations (“noun + verb + pronoun“, “verb + pronoun + noun“) and four-component models (“verb + preposition + pronoun + noun”).It was found that the Church Slavonic words attested in the Ukrainian memos of the 16th and the 17th centuries did not undergo significant semantic changes in the process of formation of religious vocabulary. Some Church Slavonicisms have gone through a partial semantic modification, and some have acquired new semantics due to fixed phrases. Some words that point to God’s face are characterized by polysemy and synonymy.The evolution of the analyzed Church Slavonicisms is different. Some of them have survived to our time and are actively used in the Ukrainian literary language or dialects, while others function only in a special area: in the church practice of the Byzantine rite (Orthodox Church of Ukraine, Ukrainian Greek Catholic Church).

The second half of the 15th century in the Russian Church history marked a strong decline of spiritual life, which naturally found its reflection in the icon painting. The feeling of integrity of an image, its depth were lost. At the same time, the weakening influence of the Orthodox Balkans and the Byzantine Empire gave way to the influence of the Catholic West with its profoundly different principles of religious art.In this transitional period of the Russian cultural life, characterized by the transformation of the medieval worldview and the formation of new artistic ideals, appeared parsuna (a rough Russian transliteration of the Latin word “persona”) - an early secular portrait of a lay person in the iconographic style that represents an important transition in Russia’s art history. The first pasruna were painted, most probably, by the iconographers of the Moscow Kremlin Armoury in the 17th century. The painters of these portraits were usually monks that tended to be anonymous, showing a humility.Although the stylized forms used in parsuna reveal a lack of concern with preserving the actual features of a person, but rather their overall image (special attributes and signatures allow to define represented), it still can be viewed as one of the very first attempts to look at person not only through the rigid iconographic canons, but also through a prism of psychological interpretation. Thus, this transitional image may be concerned as the initial fundamental step on the way to the further introduction fo the European portrait tradition in Russia.In this study, we would like to consistently trace how parsuna, thanks to its completely new stylistic value, can be considered one of the earliest stages on the way to the secularization of the Russian art in the early 17th century, which led to the separation from the strict iconographic religious canons and, consequently, to the rapprochement with the European art.

UKRAINIAN TRANSLATION WORKSHOP IN PRIASHIV Ukrajinský jazyk a kultúra v umeleckom a odbornom preklade v stredoeurópskom priestore : Zbornik príspevkov z medzinárodného vedeckého seminára, ktorý sa konal dňa 27.9.2017 na Katedre ukrajinistiky Inštitutu ukrajinistiky a stredoeurópskych štúdií Filozofickej fakulty Prešovskej univerzity / Filozofická fakulta Prešovskej univerzity v Prešove ; ed.: Jarmila Kredátusová. Prešov: Filozofická fakulta Prešovskej univerzity v Prešove, 2018. 216 p. (Opera Translatologica; 6/2018). Ukrainian modern academic traditions in the Western Transcarpathian area of Priashiv (Presov in Slovak) go back to the 19-century intellectual institutions of the Ukrainian Catholic Church of the Byzantine Rite. After WW2, the main centre of Ukrainian education was the Pegagogical College which was later transformed into a separate university. This university helps the local Ukrainians maintain and develop their rich traditions of learning and research. It is no surprise that the very university hosted the International academic workshop “The Ukrainian Language and Culture in the Literary and Sci-Tech Translation of Middle European Space” (27 September 2017). The workshop brought together specialists in Ukrainian Studies from Ukraine, Slovakia, Czechia and Poland. One year later the conference volume was finalized and published. The first part of the book contains the historical and bibliographical essays which record the history of Ukrainian-Slovak and Ukrainian-Czech literary translation. Jarmila Kredátusová’s task was to present the outline of Slovak-Ukrainian and Ukrainian-Slovak translation which started progressing rather dynamically only after WW2. She presents its history divided into decades and discusses specific features and some statistical data from each period. In the end, she also describes today’s hardships of this translation in Slovakia (relations with readership, translation criticism, professional qualification) which are similar to ones in Ukraine. The history of Ukrainian-Czech translation is longer and richer. The existing extended papers cover the pre-1989 time rather well, that is why Rita Lyons Kindlerová and Iryna Zabiyaka dedicated their articles to the editions and tendencies of the recent decades. Rita Lyons Kindlerová offers the analysis of translated literature from Ukrainian into Czech and pinpoints the turning moment of the year 2001 when Ukrainian literature started reentering Czech society and have promising prospects among readers. Conversely, Iryna Zabiyaka studies the literary presentation of Czechia in Ukraine and considers the most important translations and main tendencies. She also designs a list of Czech authors whose writings are worth translating into Ukrainian. At the same time, she characterizes the pitfalls of Ukraine’s translation market from the viewpoint of these translations. Since we lack translation bibliographies and insightful translation monographs, the above articles contribute to a larger possible publication in future which will reveal more sociological dimensions of Ukrainian-Slovak and Ukrainian-Czech translation. Papers in the second part focus on literary translation. Liudmyla Siryk outlined similarities in the translation theories of Mykola Zerov and Maksym Rylskyi. Thus, she has proven that Rylskyi’s views were the further progress of Zerov’s ones, and we have to remember it may be a gesture of respect or substitution: Zerov was murdered in 1937, and Rylskyi fulfilled his duty to preserve and develop the fundamental ideas of his friend and colleague. Anna Choma-Suwała explored the facets of literary interpretations and connections between Oleh Olzhych (Kandyba) and Józef Łobodowski. Łobodowski’s translations did not only discover the intellectual poetry by Oleh Olzhych, but they are also a contribution to the Polish-Ukrainian cultural contacts and cooperation. Yuliya Yusyp-Yakymovych addresses to verse translation by investigating the specific features of rendering intonation, rhythm, meter, repetitions, onomatopoeia and aesthetic norms in translation. Adriana Amir’s contribution deals with the Slovak-language translation of Vasyl Shkliar’s historical novel ‘The Black Raven’ (done by Vladimír Čerevka) and tackles the issues of reflecting lexical means for showing the real historical context which border on the shaky axiological limits of political correctness. The main aesthetic form of contemporary writing is the usage of non-standard language which is abundant in modern Ukrainian literature. That is why Veronika Dadajová regarded incorrect figures of the literary sociolect as a topical point of literary translation nowadays. Meanwhile, Viera Žemberová interprets Yuriy Andrukhovych’s literary and aesthetic experience for Slovak readers by analyzing his novel ‘Recreations’ whose Slovak translation was published in Priashiv in 2003. Sci-tech translation is focused on in the third part containing articles on rendering terms and grammatical problems of interlingual translation. The paper by Mária Čižmárová will serve as a practical tool for Ukrainian-Slovak translators and interpreters who will have to render idioms with the floristic component. Similarly practical are the contributions covering two branches of Ukrainian-Slovak specialized translation: commercial translation (by Lesia Budnikova and Valeriya Chernak) and legal translation (by Jarmila Kredátusová and Valeriya Chernak). The study of loan words is the topic of the paper by Jana Kesselová which offers the complex view of loan processes in today’s Slovak. However, it would be desirable to discuss Ukrainian sources as well. It is rather a rare case when one volume consists of papers discussing both literary translation and sci-tech translation, but in the presented book, this amalgamation is quite natural and shows the multifacetedness of Ukrainian translation in Slovakia. The informational contents of all the papers are rather high, and they will be useful for practical research by scholars, translators and critics. The good balance of early ‘classical’ and recent publications creates a complete picture both of the coverage of the topic in the chronological dynamics and the presentation of the academic traditions of institutions where the papers were produced. This conference volume is an important contribution to Ukrainian Translation Studies in the area of Priashiv which has been shaped and developed by the publications in the literary magazine ‘Dukla’ (published since 1953), the proceedings of the Cultural Union of Ukrainian Workers (‘Naukovi zapysky KSUT’ in the 1980s to the early 1990s) and other editions of the Ukrainian Division of the Slovak Pedagogical Publishing House. The book will be useful for really wide readership in academic, literary and professional communities.

The text shows the phenomenon of searching for completely new forms for the use of the Eastern rite in the north-eastern territories of interwar Poland, that is, in the historical area of the Grand Duchy of Lithuania. Religion and religious rites became a tool in opposing political actions conducted simultaneously by the Polish state and Vatican in this ethnically and religiously diverse region. In the plans for the future, eastern Poland was supposed to form a bridgehead for the prospect missionary action in Russia after the fall of the Bolsheviks. The Congregation of Jesuits was entrusted with a task to introduce the so-called Bizantine (or Neouniate) rite, which would faithfully keep to the liturgical forms of the Russian Orthodox Church and preserve all its typical architectural forms as well as icons, iconostases, paraments, etc. The Jesuit ministry centre was installed in Albertyn near Słonim (now Belarus) in 1926, where in 1936–1937 missionaries were furnished with a complex consisting of a Latin Church and an Eastern Orthodox Church, designed by architect Tadeusz Majewski. The temples, both serviced by the Jesuits, were placed symmetrically along two sides of the court, which was to symbolise the equality of both rites in the Roman-catholic universe. The Orthodox Church followed the eastern forms and most of its elements resembled a typical Russian temple in its décor, although figures of the Jesuit saints were introduced to the iconography of some of the icons. From the point of view of the Polish state authorities, the Neouniate action had a harmful effect due to propagating Russian, Belarusian or Ukrainian languages in the rite, which might have sapped the strength of Polishness in the eastern borderlands of the state. Therefore, since the mid-1930s, the state authorities, with a large share of the army, promoted the creation of a “Polish Orthodox Church” with services to be celebrated in Polish. In contrast to the Neouniate action, in which the Catholic rite was to be masked under the forms as close as possible to the Russian Orthodox Church on the basis of kind of “mimicry”, in the Polish Orthodox Church all the elements of religious cult had to be as far as possible from the Russian tradition and would be transformed into a “native” Polish rite. Besides, a new iconography was to be created. To this end, it was decided to build a prototypic “Polish Orthodox Church” in Grodno. Its construction began in 1938 (on the occasion of the twentieth anniversary of regaining independence), but was not completed on account of the outbreak of war. As a result of competition, a design by architect Rościsław Rumiancew was selected. It represented an unusual, modern form, quite different from typical Orthodox Churches erected in the region before the World War I. Some extravagant modifications were introduced: among others, a glass dome, several large stained-glass windows and an iconostasis built from glass bricks.