Journal articles on the topic 'Christian Chronology'
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1
Emanuel, Simcha. "Chronology and eschatology: a Jewish–Christian debate, France 1100." Journal of Jewish Studies 64, no. 2 (October 1, 2013): 264–82. http://dx.doi.org/10.18647/3140/jjs-2013.
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Mancha, J. L. "Levi ben Gerson's Astronomical Work: Chronology and Christian Context." Science in Context 10, no. 3 (1997): 471–93. http://dx.doi.org/10.1017/s0269889700002751.
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The ArgumentLevi ben Gerson, also known as Gersonides or Leo de Balneolis, was one of the most original Jewish thinkers of the Middle Ages, and he wrote on logic, philosophy, biblical exegesis, mathematics, and astronomy. During the last years of his life he maintained relations with the papal court of Clement VI (1342–52) at Avignon, and collaborated in the translation into Latin of his Sefer Tekhuna (Book of Astronomy). The object of this paper is to establish the main stages of the redaction of the Hebrew and Latin extant versions of his astronomical work. Although Levi declares that the work was finished in 1328,1 argue that this text was the preliminary draft of the preserved one, most of which was composed after 1338. A thorough revision of the work was undertaken at an indeterminate date before 1344. It is also argued that the final form of the work was probably due to the request of solar and lunar tables made to Levi by “great and noble Christians” around 1332.
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Nothaft, C. Philipp E. "Duking it Out in the Arena of Time: Chronology and the Christian–Jewish Encounter (1100–1600)." Medieval Encounters 22, no. 1-3 (May 23, 2016): 213–35. http://dx.doi.org/10.1163/15700674-12342222.
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This article surveys the historical points of intersection between the study of chronology and the polemical encounter with Judaism in medieval Latin Christendom. Particular attention will be paid to the work of Roger Bacon, who viewed chronology as a tool that could furnish proof for Christianity, e.g., by supporting a Christological interpretation of the prophecies in the book of Daniel. A second focus will be on the reception and study of the Jewish calendar among Christian scholars and how it both influenced exegetical thought about the chronology of the Last Supper and informed efforts to improve the ecclesiastical calendar. With regard to the latter, it will be argued that the competition with Judaism and the Jewish calendar was an important motivating factor in the debates that led to the Gregorian calendar reform of 1582.
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Schumm, Walter R. "Relative Chronology of Violent and Nonviolent Themes in Early Christian and Islamic Historical Documents." Psychological Reports 94, no. 3 (June 2004): 931–32. http://dx.doi.org/10.2466/pr0.94.3.931-932.
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Early Islamic and Christian documents were divided into early and late periods chronologically and then compared to Morgan-Miller's 2002 themes of violence and nonviolence. No significant relationship between chronology and violence themes was found for the Christian documents but for the Islamic documents a significant relationship was detected, with later documents (those revealed at Madinah) reporting a higher percentage of violent and a lower percentage of nonviolent themes than those revealed earlier (at Mecca).
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Harlow, Mary. "THE IMPOSSIBLE ART OF DRESSING TO PLEASE: JEROME AND THE RHETORIC OF DRESS." Late Antique Archaeology 5, no. 1 (2009): 531–47. http://dx.doi.org/10.1163/22134522-90000120.
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This paper uses the letters of Jerome as a case study for examining the rhetoric of dress in early Christian writing, and considers how far such a language of dress can be useful in creating a catalogue or chronology of female dress in Late Antiquity. The paper will argue that discourses about dress and gender in the western empire show striking continuity over time and across the boundary between classical and Christian literature.
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El-Wakil, Ahmed. "The Chronology of the Second Muslim Civil War between Shared and Competing Historical Memories." Islamic Studies 62, no. 1 (March 31, 2023): 65–97. http://dx.doi.org/10.52541/isiri.v62i1.2281.
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The events of the second Muslim civil war have been reported in Muslim sources and Christian chronicles. John bar Penkāyē is by far the most important non-Muslim source because he lived throughout the events that he documented in the Book of Main Points (Ktâbâ d-rêšê mellê) which he wrote in 67/687. Although some of the events reported by John are corroborated by Muslim sources and Christian chronicles as shared historical memories, he is also the main source of competing historical memories. As the sequence of events that John describes in his narrative does not often match with what has been reported in the Muslim sources, this article applies the methodology of Specific Date Verification, primarily derived from Muslim sources, to attempt to shed light on the competing historical memories. It concludes that John’s narrative was not influenced by a later editor and that his work, along with that of other Christian chroniclers, raises important questions about the events of the second civil war.
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Stern, Sacha. "Calendar and Chronology, Jewish and Christian: Biblical Intertestamental and Patristic Studies." Journal of Jewish Studies 48, no. 2 (October 1, 1997): 376–77. http://dx.doi.org/10.18647/2018/jjs-1997.
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Pokrovskaya, Liubov. "Lunate pendants from the Troitsky Excavation (chronology)." Archaeological news 28 (2020): 152–59. http://dx.doi.org/10.31600/1817-6976-2020-28-152-159.
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In the chronological distribution of the lunate objects found at the Troitsky (32). Excavation, the first period of their use (10th — first half of the 11th century) is well traceable and substantiated through Nerevsky finds. The chronological lacuna of the second half of the 11th century suggests, firstly, the sacral significance of lunate pendants as heathen amulets in the earliest period and, secondly, the possible loss of their sacral meaning by the early 12th century. Perhaps, since the 12th century, lunate pendants became ordinary female ornaments having lost their sacral function. As it seems, already as early as in the late 12th — beginning of the 13th century, they were possibly considered by the urban residents as Christian amulets and were connected with the cult of the Mother of God.
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Krąpiec, Marek, and Marian Rębkowski. "Dating the Remains of a Church in Lubin (Wolin Island, NW Poland) in Light of Archaeological and Radiocarbon Studies." Radiocarbon 59, no. 5 (June 21, 2017): 1369–79. http://dx.doi.org/10.1017/rdc.2017.27.
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AbstractArchaeological excavations carried out from 2008 to 2011 at the Lubin stronghold (NW Poland) brought about the discovery of relics in one of the oldest Christian churches in Pomerania (NW Poland). Radiocarbon (14C) analysis of 24 samples of charred wood from the deposits within the stronghold pointed to a chronology spanning from the 10th to 13th centuries, which is consistent with the archaeological evidence. However, the 14C analysis of 12 samples collected from the destruction of the church (erected in 1124 AD according to written accounts) produced a chronology notably older than expected, with a recorded difference of no less than 100 yr. The most probable explanation for this discrepancy seems to be the secondary use of older timber during the construction of the church.
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Kartawidjaja, Yakub. "The Theology of Death in Cantata BMV 106 by J.S Bach: A Critical Study." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 2 (October 24, 2017): 483. http://dx.doi.org/10.33550/sd.v2i2.26.
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ABSTRACT: The text of Cantata BWV 106 shows two forms of organization: symmetry and chronology. The former is shown by similar sets of correspondences in the musical texture, which display the antithesis: death under the Law versus death under the Gospel. The latter is visible in the four solos and central fugue/solo/chorale complex between the prologue and doxology. The chronology passes through the stages of the history of Israel to the coming of Christ, his death on the cross, and the era of the Christian church. The sequence can be read as an internal progression from fear of death and acceptance of its inevitability to faith in Christ and in the promise of the Gospel, and finally, to the willingness of the believer to die in Christ and his church. KEYWORDS: Luther, death, law, gospel, faith, sleep.
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Maślak-Maciejewska, Alicja. "Chrześcijańskie ramy, żydowskie treści? Żydowskie kazania szkolne w Galicji." Studia Judaica, no. 1 (51) (June 30, 2023): 41–68. http://dx.doi.org/10.4467/24500100stj.23.003.18220.
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Christian Framework, Jewish Content? Jewish School Sermons in Galicia The article is devoted to so-called “exhortations,” school sermons delivered to Jewish school youth in Galicia since the 1880s by Jewish teachers of religion. The author traces the roots of these sermons by analyzing the legal framework and the realms of Galician school that since the late 1860s became non-confessional. Sermons were part of religious education which in theory should have been provided to all children. The article shows that the Jewish exhortations, while retaining Jewish content, resembled Christian sermons in various ways (sources, length, language, typical features such as brevity, chronology of publication, even frequency of the words). Those affinities and relationship between both traditions are analyzed in the article.
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Colominas Aparicio, Mònica. "Translation and Polemics in the Anti-Jewish Literature of the Muslims of Christian Iberia: The “Conversion of Kaʿb al-Aḥbār” or the “Lines of the Torah”." Medieval Encounters 26, no. 4-5 (December 29, 2020): 443–76. http://dx.doi.org/10.1163/15700674-12340082.
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Abstract Muslim anti-Christian and anti-Jewish polemics from Christian Iberia often include references and quotations from the Qurʾān, the Torah, and the Gospels. Even when they are composed in Romance, the script used in their writing is often Arabic. This article discusses the conversion narrative of “the lines of the Torah,” in which translation is halfway between the faithful rendering of the original and its interpretation by its Muslim scribe. I show in this paper that the ability to convey, or so to speak, to “unveil,” new meanings makes translation a powerful means to convert the opponent and to strengthen the faith in Islam. The analysis aims to shed light on the intellectual and social milieus of “the lines of the Torah,” and deals with translation in other anti-Jewish Muslim writings from the Christian territories: the “Jewish Confession,” or Ashamnu; the chronology in Seder Olam; and the lengthy Muslim anti-Jewish polemic of Taʾyīd al-milla (The Fortification of the Faith or Community).
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Stefanelli, Giovanna. "Cristiani, giudei e pagani." Augustinianum 57, no. 1 (2017): 81–105. http://dx.doi.org/10.5840/agstm20175715.
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This article analyses the Tractatus in psalmos 82, 83 and 84, reported in the two series that transmit Jerome’s homilies. The first part analyses the polemical terminology employed in regard to heretics and Jews, and the juxtaposition between the simplicity of the Christian style and the eloquence of rhetoricians. In the second part, the homilies of the two series are compared, and exegetical differences are pointed out. Lastly, an overview of a possible chronology of the Tractatus is proposed.
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German, Jan. "Czy (i jak) warto jeszcze badać staropolskie latynizmy i grecyzmy?" LingVaria 17, no. 1(33) (May 18, 2022): 307–17. http://dx.doi.org/10.12797/lv.17.2022.33.18.
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IS IT STILL WORTH RESEARCHING GREEK AND LATIN LOANWORDS IN OLD POLISH? (AND HOW SHOULD WE DO IT?) The paper focuses on Greek and Latin loanwords in Old Polish language. It attempts to show what has already been done and what still needs to be done in this important issue. Three main aspects are discussed: (1) definitions of the terms loanword, Latinism, Hellenism, and the problem of direct and indirect borrowing; (2) the current state of investigation of Greek and Latin loanwords in Old Polish; (3) the Old Polish Christian terminology – the problem of chronology and borrowing channels of Greek and Latin Christian words to Old Polish. The final part of the paper contains a brief research history i.e. it describes the most important works in chronological order.
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Peacock, Andrew C. S. "Sinop: A Frontier City in Seljuq and Mongol Anatolia." Ancient Civilizations from Scythia to Siberia 16, no. 1-2 (2010): 103–537. http://dx.doi.org/10.1163/157005711x560336.
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Abstract This article considers the history of Sinop in the first century of Muslim rule, from 1214 to the early fourteenth century, when the city was ruled successively by the Seljuq, Pervaneid and Candarid dynasties. During this period, the Seljuqs constantly vied with Christian Trebizond for control of the city despite both sides being nominally Mongol vassals from the mid-thirteenth century. In the first part of this article, the political history of the city is examined and some significant errors in the chronology are corrected. This is followed by an examination of three formative elements in Sinop’s history in the period: its defences, its trade and Muslim-Christian relations there. The article uses epigraphic evidence from Sinop that has not been considered by previous scholarship in addition to Arabic and Persian chronicles.
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Falchi, Gian Luigi. "L’influenza della patristica sulla politica legislativa de nuptiis degli imperatori romani dei secoli IV e V." Augustinianum 50, no. 2 (2010): 351–407. http://dx.doi.org/10.5840/agstm201050213.
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This study aims at ascertaining the existence of an organic legal policy in marriage matters, one which was followed by Roman Emperors in the IV and V centuries, in particular by Constantine. It is also aimed at showing that this policy corresponded to Christian ideas as expressed by various Church Fathers. This research was carried out in a careful way with attention to the chronology of the writings examined, and with a comparative analysis of every single essay that was subsequently treated.
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Suski, Robert. "Aurelian a męczennicy." Vox Patrum 50 (June 15, 2007): 441–60. http://dx.doi.org/10.31743/vp.6709.
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The persecution of Christians was stopped after capture of Valerian in June 260. During the forty-three years from 260 to 303 the Christian Church had a relatively comfortable conditions to growth. According to Eusebius of Ceasarea and Lactantius the emperor Aurelian (270-275) wanted to renew the persecution in the last few months of his reign. The emperor was assassinated by a conspiracy of his higher officers and he didn’t realize this plans. We have several accounts of martyrdoms which took place under Aurelian in Italy, Asia Minor, Palestine, Dalmatia and Gaul. The reliability of many of this martyrdoms is doubled. Some of this martyrs were genuine, but they hadn’t been punished during the rule of Aurelian. For example Felix was executed either rule of Valerian or Aurelian. Sometimes authors of acts of martyr confused Aurelian with Marcus Aurelius. The following names of martyrs are fictious. The dates of the martyrdoms don’t fit to chronology for thè end of Aurelian’s rule.
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Treyman, Julia. "Chronology of the Nizhne-Arkhyz fortified settlement development according to historical, bibliographic and archival sources." E3S Web of Conferences 281 (2021): 02027. http://dx.doi.org/10.1051/e3sconf/202128102027.
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This article is devoted to identifying the chronology of the medieval Alania capital architectural and spatial structure formation. The study revealed that the first on the site were erected cross-domed temples, built according to the Byzantine model and dated to the first half of the 10th century. In this regard, the planning structure of the fortified settlement was formed under the influence of the Byzantine Christian topography traditions. The chronological stages of the fortified settlement formation are revealed. The planning structure of the Nizhne-Arkhyz fortified settlement is similar to the planning of Constantinople, the main features of which were laid down at the end of the 5th century. Both cities have similar outlines of plans, inscribed in a triangle, at the eastern peak of which their community centers were located. In the spatial planning scheme of both cities, there are three main streets, the directions of which merge into one main street leading to the community center. Community centers of cities are represented by the squares where Christian churches are located.
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De Armas, Frederick A. "The 2007 Josephine Waters Bennett Lecture:Sancho as a Thief of Time and Art: Ovid’sFastiand Cervantes’Don Quixote2*." Renaissance Quarterly 61, no. 1 (2008): 1–25. http://dx.doi.org/10.1353/ren.2008.0004.
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AbstractReturning from Algerian captivity in 1580 — when Gregory XIII’s calendar reform was implemented in Spain — Miguel de Cervantes had only two years to adjust from Islamic to Christian time. The fragility and instability of time hence became a central motif for Cervantes. In part 2 ofDon Quixote, the time-altering anxieties of the Gregorian calendar appear in glaring gaps in time, in the shifting chronology of the text, and in images that recall the sundial as reflective of time and of the brevity of human life. Cervantes uses Ovidian feasts to further destabilize the quixotic chronology, pointing to the sacred, political, and personal uses (and abuses) of time. Indeed, Sancho Panza takes advantage of chronological conundrums and turns to Ovid’sFastiin order to mislead his master through a mock-Floralia and a voyage to the Pleiades. For beneath the cloak of simplicity Sancho guides the knight along unexpected paths, thieving from Ovid in order to speak with Mercury’s eloquence and to craft artful designs that rival Botticelli’sPrimavera.
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Stoyanov, Yuri. "Christian Heretical Participation in the Rebellion of Börklüce Mustafa and Sheikh Bedreddin – Reappraising the Evidence." Studia Ceranea 11 (December 30, 2021): 443–61. http://dx.doi.org/10.18778/2084-140x.11.22.
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The outbreak and Balkan and Anatolian trajectories of the rebellions of Borkluce Mustafa and Sheikh Bedreddin in 1416 still pose a series of religio-historic problems which still do not allow a satisfactory and detailed reconstruction of their chronology. Widening the investigation of the source base for these uprisings and their following remains a crucial desideratum for a better understanding of the turbulent period of the Ottoman interregnum and the Ottoman-Byzantine transition in eastern Anatolia in the early fifteenth century. Apart from the social and political features of the rebellions (which have been treated in a variety of contrasting ideological and methodological frameworks, their striking religious dimension has been also increasingly attracting scholarly and general attention. Earlier and recent research on the Ottoman interregnum period have occasionally advanced arguments for the active participation of Christian heretical groups, whether Christian dualist (Bogomil or Paulician) or radical apocalyptic insurgents of Eastern or Western Christian provenance. Drawing on new advances in research on religious trends in the late Byzantine and Balkan Orthodox and early Ottoman religious life and inter-religious contacts, the paper will offer an reassessment of the evidence of such proposed Christian heretical presence in the uprisings, while also exploring other venues for the provenance of their religious and trans-confessional underpinnings.
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Burgess, Richard W. "The Origin and Evolution of Early Christian and Byzantine Universal Historiography." Millennium 18, no. 1 (November 8, 2021): 53–154. http://dx.doi.org/10.1515/mill-2021-0004.
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Abstract There is a long tradition of considering the lesser Byzantine historical texts - those not written in the classicizing narrative style of Herodotus, Thucydides, and Procopius - as the products of a continuous development from Hellenistic and late antique chronicles. As a result, they are all still called chronicles in spite of the fact that the only characteristics they share with earlier chronicles and one another is their condensed and ‘universal’ approach to history. In reality, there were only a very few true Byzantine chronicles, while all the other so-called chronicles developed from other Hellenistic and Roman genres into six distinct groups of texts that are completely unrelated to chronicles, apart from some content. This analysis is founded primarily upon the structure of and use of chronology by these texts, which are all represented by lengthy quotations that readers can compare for themselves.
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Cau, Miguel Á., Mateu Riera Rullan, Magdalena Salas, and Mark Van Strydonck. "Radiocarbon Dating of the Necropolis of the Early Christian Site of Son Peretó (Mallorca, Balearic Islands)." Radiocarbon 56, no. 2 (2014): 399–410. http://dx.doi.org/10.2458/56.17458.
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Radiocarbon dates, obtained from different human bones found in several tombs of the site of Son Peretó, are presented and discussed together with the stratigraphical evidence and the study of the material culture. The calibrated dates show that the tombs were built earlier than the main phase of occupation of the West Sector, therefore belonging to a necropolis linked to the Christian building prior to the transformation of the area into a habitation nucleus. The necropolis is 14C dated mainly to the 6th century AD. This is in good agreement with the chronology provided by ceramic materials.
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Cau, Miguel Á., Mateu Riera Rullan, Magdalena Salas, and Mark Van Strydonck. "Radiocarbon Dating of the Necropolis of the Early Christian Site of Son Peretó (Mallorca, Balearic Islands)." Radiocarbon 56, no. 02 (2014): 399–410. http://dx.doi.org/10.1017/s0033822200049468.
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Radiocarbon dates, obtained from different human bones found in several tombs of the site of Son Peretó, are presented and discussed together with the stratigraphical evidence and the study of the material culture. The calibrated dates show that the tombs were built earlier than the main phase of occupation of the West Sector, therefore belonging to a necropolis linked to the Christian building prior to the transformation of the area into a habitation nucleus. The necropolis is14C dated mainly to the 6th century AD. This is in good agreement with the chronology provided by ceramic materials.
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Van Engen, John. "The Future of Medieval Church History." Church History 71, no. 3 (September 2002): 492–522. http://dx.doi.org/10.1017/s0009640700130240.
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For centuries, from its Roman endorsement as imperial cult around the year 400 to its revolutionary disestablishment in the 1790s, the Christian religion laid claim to the allegiance of Europe's peoples, even a right to set policies about Jews. This fateful historical conjunction between the making of Europe and the spread of Christian allegiance rested upon an ever-changing mix of custom, law, and conviction, religious in coloration but political, social, and cultural in expression. Diverse practices and patterns, worked out over centuries, became so tightly interwoven that to pull on one was to stretch or unravel another. To call for religious purity or poverty was to upset social and legal custom; to round up heretics was to secure political order, and the reverse; to see into the end-state of things presaged, for some, the overthrow of Roman prelacy as the reign of Babylon, whence its reverse: to manage time and chronology was to stabilize the standing order.
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Reeh, Tine. "Christian Bartholdy: En frygtløs vækker med humoristisk sans og en sikker streg." Dansk Teologisk Tidsskrift 78, no. 2 (March 10, 2015): 124–35. http://dx.doi.org/10.7146/dtt.v78i2.105813.
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On January 31, 2015 at the University of Aarhus Kurt E. Larsen defended his doctoral thesis on the Danish theologian, Christian Bartholdy (1889-1976). Bartholdy was a significant figure in his contemporary church and society. From 1934-1959 he was a powerful chairman of The Inner Mission. Larsen shows Bartholdy’s Christianity as centered on revival and conversion. He has investigated a large and hitherto unexamined source material, dispensing chronology in order to identify Bartholdy’s position. This opponent questions if the method is apt to the work and source material left by Bartholdy, or if the manner of the author by mistake draws an incorrectly static and sometimes even incoherent picture of a coherent but contextual and non-systematic theologian. We then turn attention to Bartholdy’s use of the term revival and his relation to Luther. Finally the opposition draws forth a material from Bartholdy’s youth, that may help shed light on his qualities.
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Zabolotnyi, Evgenii. "Simeon of Beth Arsham: Difficulties of Confessional Identification in the Christian Orient." ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023159-3.
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Simeon of Beth Arsham, a priest and later bishop of the Church of the East, the main Christian community in Sasanian Iran, was one of the most prominent figures in the Syriac tradition. Simeon’s activity began at the turn of the 5th — 6th centuries, when this community was under the strong influence of the extreme dyophysite Christology of the Antiochene school, which prepared the East Syrian tradition for the subsequent reception of Nestorianism. Being a supporter of Christological views diametrically opposed to Antiochene theology, Simeon actively fought against the “Nestorianization” of his native tradition. On the basis of sources dedicated to the “Persian debater”, as well as Simeon’s own writings, the author clarifies the relative and absolute chronology of his life, the confessional status of Simeon’s doctrine within Nicene Christianity, and also considers his struggle with the “Nestorians” not as a set of disparate measures, but as a system of strategies aimed to narrow down the influence of extreme Antiochene theology in Iran.
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Samson, Alice V. M., Jago Cooper, and Josué Caamaño-Dones. "European Visitors in Native Spaces: Using Paleography to Investigate Early Religious Dynamics in the New World." Latin American Antiquity 27, no. 4 (December 2016): 443–61. http://dx.doi.org/10.7183/1045-6635.27.4.443.
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AbstractRecent archaeological fieldwork on Isla de Mona in the Caribbean has led to the discovery of a substantial corpus of early colonial inscriptions inside the darkzone of one of the 200 cave systems on the island. Cave 18, like multiple others on Isla de Mona, was a well-established indigenous spiritual realm in the centuries leading up to European colonization. Christian symbols, individual names, written dates, and Spanish and Latin religious commentaries are located in direct association with preexisting indigenous iconography and activities. This paper applies paleographic (handwriting) analysis to establish the authenticity, authorship, and chronology of the inscriptions and to interpret the nature of this early spiritual encounter. We conclude that these sixteenth-century inscriptions represent visits to the cave by first-generation Europeans, including Spanish royal officials in Puerto Rico, and reflect their reactions to native religious landscapes. The inscriptions on Isla de Mona capture personal, face-to-face encounters with native religion and represent Christian commentaries and reactions to indigenous spaces and worldview in the early colonial period.
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Vörös, Ferenc. "A puszta családnév mint (cseh)szlovák pragmatikai kölcsönzés." Névtani Értesítő 29 (December 27, 2007): 213–18. http://dx.doi.org/10.29178/nevtert.2007.17.
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This paper focuses on a single name-related consequence of the language contact situation of Hungarian in the Carpathian basin: the use of surnames on their own (i.e. without Christian names) as sociolinguistic variants of Hungarian female names in the Slovakian variety of Hungarian. To support the conclusions drawn from a corpus of spoken language, the author examines inscriptions of surnames in the cemeteries of two Hungarian settlements, Nagymegyer (Vel'ký Meder) and Alsószeli (Dolné Saliby), both in Slovakia, paying special attention to Standard Slovakian, local Hungarian and Standard Hungarian usage. The final conclusion of the paper is that the phenomenon of erasing Christian names from the maiden names of married women can be observed in all classes of society of the Hungarian minority living in Slovakia. The use of bare surnames occurs virtually in all speech situations, both for mentioning and for addressing females, in speech as well as in writing. The phenomenon is presented with respect to formality vs. informality and standard vs. substandard speech. The author gives utmost care to the chronology of the spread of this Slovakian contact feature.
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Choi, Young-chan. "The Rescue Mission: From Confucian Corruption to Protestant Conscience at the Turn of Nineteenth Century Korea." Korean Studies 48, no. 1 (2024): 58–85. http://dx.doi.org/10.1353/ks.2024.a930996.
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Abstract: This article is an account of the changing conceptualization of Confucianism by Protestant missionaries and Korean Protestant believers at the turn of the twentieth century. The Koreans and Anglo-American missionaries each identified different moral and political reasons for religious conversion. Key to the missionary notion was a proper religion. A religion proper is premised in the Revelation in the Scripture and verifiable in history and is distinct from a set of abstract ethical precepts. To this end, the missionaries deployed various catechisms with reference to comparative chronology and the rational basis of souls. On the other hand, the converts were attracted to the political possibilities of Protestant religion. The converting Koreans saw potential in reforming and regenerating public and private morality, arguing that Confucianism had exhausted its ethical resources. However, the closure of the political possibilities by the 1900s prompted the missionaries to explore other avenues such as Christian moral psychology. This reflected the missionaries' emphasis on post-mortem individual salvation, leading to a renewed conceptual focus on inner conscience rooted in Christian moral and natural science.
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Melkonyan, Husik. "A four-sided stele with a depiction of St George." ARAMAZD: Armenian Journal of Near Eastern Studies 13, no. 2 (January 1, 2019): 147–55. http://dx.doi.org/10.32028/ajnes.v13i2.967.
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This work is an analysis of two of the three four-sided stelae erected on the eastern side of the Zorats Church (1331) in the village of Yeghegis, Vayots Dzor province, Armenia. The third stele has not been preserved. On the first stele are depicted a cross and St George, the pan-Christian saint. The inscription is directed to God and St George, beseeching them for aid. This contribution discusses the issues of the chronology of the stelae, as well as the individual who ordered their construction. As a result of these analyses, it can be concluded that they were erected at the beginning of the 9th century by Archbishop Soghomon I – patriarch of Syunik at the time.
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Hernández, Tania. "El Partido Acción Nacional y la democracia cristiana." Perfiles Latinoamericanos 19, no. 37 (January 1, 2011): 113–38. http://dx.doi.org/10.18504/pl1937-113-2011.
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En este trabajo se propone una periodización basada en cuatro etapas que sistematizan la relación entre el Partido Acción Nacional, desde su nacimiento en 1939, y la democracia cristiana, hasta la actualidad. El análisis se centra en la influencia del desarrollo organizativo de Acción Nacional y el papel de este partido dentro del sistema político, en la redefinición de la estrategia panista respecto al movimiento democratacristiano. Planteo que la fase que he llamado de cooperación (segunda mitad de los setenta y la década de los ochenta) fue clave para que ambos actores avanzaran en el establecimiento de un vínculo formal que derivaría en la afiliación de Acción Nacional a la democracia cristiana y la definición de una clara estrategia de alianzas mutuamente beneficiosas.AbstractThis paper proposes a chronology based on four stages that systematize the relationship between the PAN, since it's birth in 1939, and christian democracy, until today. The analysis focuses on the influence of organizational development, and the role of this party within the political system, in the redefinition of the PAN's strategy regarding the christian democratic movement. I argue that the phase I have described as of cooperation (second half of the seventies and eighties), was the key moment for both actors to establish formal links, based on the PAN's affiliation to christian democracy, and the establishment of a clear strategy of mutually beneficial partnerships.
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Van Caenegem, R. C. "Historical Reflections on Islam and the Occident." European Review 20, no. 2 (March 30, 2012): 203–9. http://dx.doi.org/10.1017/s106279871100055x.
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The media and political scientists create the impression that the world of Islam and the Occident are two totally different civilizations. The author shows, on the contrary, that life in the 14 centuries of the Christian Middle Ages and the Ancien Régime – Old Europe – was in many ways similar to that of the area's Muslim neighbours, and only moved into the modern world with the eighteenth-century Enlightenment. The author also examines the chances of an Arab spring heralding, after 14 centuries of Old Islam, the entry into the modern democratic world. He argues that the two civilizations are not fundamentally dissimilar, but that they move through comparable stages of development at different moments in time: a difference in chronology rather than in essence.
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Bucci, Giovanna. "Geological Materials in Late Antique Archaeology: The Lithic Lectern Throne of the Christian Syrian Churches." Heritage 4, no. 3 (August 17, 2021): 1883–98. http://dx.doi.org/10.3390/heritage4030106.
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The geological materials used in early Christian Syrian churches involve a lithic furnishing element: the lectern throne of the Syriac bema, a stone device used as a support for the holy books. Some inscriptions found in Syria suggest an interpretation for this artifact, located in the middle of the Syriac bema hemicycle, fronting the altar zone. These elements were made of basalt or limestone, depending on the geographical–geological context of the building. In this work, an unedited classification of the main typologies of thrones is proposed with a collatio between geo-archaeological data, epigraphic texts, mosaic inscriptions, literary sources, and findings. The role of this uncommon piece of furniture, uncertain up to now, is explained with a new interpretation coming from archaeological–architectural data combined with ancient sources. The study thus locates this architectonical sculpture in the building stratigraphy and also describes decorations from the lecterns, thus contributing to chronology analysis of published and unedited Syrian sites.
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Treyman, Julia. "The Chronology of the hillforts of Western Alania according to historical, archive and archaeological materials." E3S Web of Conferences 164 (2020): 11015. http://dx.doi.org/10.1051/e3sconf/202016411015.
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The article is dedicated to revealing historic stages of the development of medieval architecture of Western Alania; systematization of the existing scientific materials connected with the dating of the medieval architectonic and archaeologic legacy of the region; revealing the periodization with defining corresponding cultural and ethnical peculiarities of architecture, compositional patterns and marking the influence of cultural borrowings. During the conducted research we revealed three chronological periods of the development of the architecture of the North Caucasus. At the first stage in the VI-VII c. A. D. appear the first Alan settlements along the western Caucasian part of the Great Silk Way. At the second stage in the VII- first half of the X c. fortifications are built in hillforts; also at this period was formed the three-part planning schemed which followed the principle: a citadel, a fortress, a fortified settlement. At the third stage in the X-XII c. the development of hillfort is performed under the influence of Byzantine Christian topographic traditions.
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Zaikouski, Edvard. "Regarding a certain type of coin-shaped pendants." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 23 (November 26, 2019): 113–25. http://dx.doi.org/10.33402/mdapv.2019-23-113-125.
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The article is devoted to the consideration of the symbolism and sacred content of a special kind of coin-shaped pendants, which are made of non-ferrous metals, decorated with twelve convex dots around the perimeter, and in the center have a hemispherical projection or hexagonal figure. Collection of such pendants is small and consists of single finds, mostly found in barrows and settlements of Early Middle Ages. For the first time, issue of interpretation of coin-shaped pendants was raised more than twenty years ago, after which the number of materials increased substantially due to the finds not only from the lands of Belarus but also from adjacent countries. Territory of their distribution includes southern and central Belarus and northwestern regions of Ukraine. Separate finds have also been made in Polish Podlasze, Eastern Lithuania and Southern Latvia. This area does not coincide with the lands of any particular union of East Slavic tribes, but pendants of this type are often found on sites, materials of which include characteristic temporal jewelry of Dregovichi type, decorated with granulation. Based on nature of associated finds, pendants of this type were in use in XII –first half of XIII century. Therefore, they appeared probably in XI century. Little number of pendants mentioned above for a relatively large area may indicate that these products were aimed for a quantitatively small population. These pendants occurred both in relatively rich burials and in feudal estates, which confirms the high status of their owners. Chronology of pendants is coincides with bi-religion period, and there is no clear evidence of Christian affiliation of persons buried with them. Sites on which pendants were found are examined, if it is possible, ethno-deterministic decorations found there are also emphasized, and the area of distribution of the pendants of mentioned type is outlined at the publication. Find of such pendant in one of the burials in Lithuania, along with coin of the late XIV century is essential for determining of the chronology of the use of these products. The analogies among finds of pre-Christian era are indicated, that witnesses thee origins of mentioned symbolism among the pagan antiquities. Semantics of both number “12” and the hexagon in the center of the pendant are analyzed, and on this basis conclusion is made about astronomical-calendar symbolism of the identified objects. Sites on which pendants were found are examined, if it is possible, ethno-deterministic decorations found there are also emphasized, and the area of distribution of the pendants of mentioned type is outlined at the publication. Find of such pendant in one of the burials in Lithuania, along with coin of the late XIV century is essential for determining of the chronology of the use of these products. The analogies among finds of pre-Christian era are indicated, that witnesses thee origins of mentioned symbolism among the pagan antiquities. Semantics of both number “12” and the hexagon in the center of the pendant are analyzed, and on this basis conclusion is made about astronomical-calendar symbolism of the identified objects. Key words: coin-shaped pendants, Dregovichi type granulated beads, sacral number 12, hexagon symbols.
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Barnes, T. D. "Statistics and the Conversion of the Roman Aristocracy." Journal of Roman Studies 85 (November 1995): 135–47. http://dx.doi.org/10.2307/301060.
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In a justly famous paper published in 1961, Peter Brown set out a model for understanding the historical process whereby the formerly pagan aristocracy of imperial Rome became overwhelmingly Christian during the course of the fourth and fifth centuries. Brown's paper has deeply influenced all who have subsequently studied this historical phenomenon, at least in the English-speaking world. Since this article argues that the Roman aristocracy became Christian significantly earlier than Brown and most recent writers have assumed, it must begin by drawing an important distinction. Brown's paper marked a major advance in modern understanding because it redirected the focus of scholarly research away from conflict and confrontation, away from the political manifestations of paganism culminating in the ‘last great pagan revival in the West’ between 392 and 394, away from episodes which pitted pagan aristocrats of Rome against Christian emperors, away from ‘the public crises in relations between Roman paganism and a Christian court’, towards the less sensational but more fundamental processes of cultural and religious change which gradually transformed the landowning aristocracy of Italy after the conversion of Constantine. This change of emphasis was extremely salutary in 1961, it has permanently changed our perception of the period, and it entails a method of approaching the subject which remains completely valid. Unfortunately, however, Brown also adopted prevailing assumptions about the chronology of these changes which are mistaken, on the basis of which he asserted that the ‘drift into a respectable Christianity’ began no earlier than the reign of Constantius. The evidence and arguments set out here indicate that the process began much earlier and proceeded more rapidly than Brown assumed, but they in no way challenge the validity of his approach to understanding the nature of the process.
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Parsamyan, Seda. "Mass Destruction of Armenian Cultural Heritage during the Hamidian Massacres (1894-1896)." International Journal of Armenian Genocide Studies 8, no. 2 (December 30, 2023): 5–34. http://dx.doi.org/10.51442/ijags.0043.
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The policy of destruction of the Armenian cultural heritage in the Ottoman Empire began with the conquest of Western Armenia and has continued until the present day. Over the centuries, Armenian culture, as part of the Empire’s Christian culture, has either been destroyed spontaneously, in vast swathes or undergone various manifestations of neutralisationby various Turkish regimes. The first part of this article will outline the approaches made by Genocide study theorists concerning the origin and definition of the term “cultural genocide” existing until today, including the attempts at revising or even re-naming it. The second part outlines the chronology of Armenian cultural heritage destruction. A detailed description of the policy of demolition of the Armenian cultural heritage during Hamidian massacres as a manifestation of vandalism or cultural genocide will also be presented.
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Gáll, Erwin, Florin Marginean, and Sarah Peter. "Despre problema datarii mormantului cx. 20A de la Pecica-Duvenbeck ai a semnelor de cruce pe vasele ceramice din Bazinul Dunarii mijlocie / On the Question of Dating the Tomb CX. 20A from PECICA-Duvenbeck and the Signs of the Cross on Ceramic Vessels from the Middle Danube Basin." PLURAL. History, Culture, Society 11, no. 2 (December 29, 2023): 41–60. http://dx.doi.org/10.37710/plural.v11i2_3.
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Rescue excavation from Pecica-Duvenbeck from the year 2018 unearthed 582 complexes related to various periods, among them two groups of graves datable in the 7/8‒9th centuries. In a grave, complex no. 20A, there has been identified a pot, which has under the throat an incised cross sign. The skeleton, partially disturbed at the time of its robbery, seems to have been a woman adultus/maturus, with an estimated age of over 30 years. Besides presenting this interesting discovery, we also proposed a debate on the problem of the radiocarbon dating of the grave, because the same samples of the skeleton were analysed in two laboratories getting antagonistic results. However, in the light of typo chronology and the results of the other 8 samples from other graves in this funerary site, we can conclude that the grave can be dated at the end of the 7th and the first half of the 8th century. Out of the ceramic pot of the grave from Pecica, in only two cases we have been able to document cross-shaped marks on the wall of vessels in the Avar funerary environment (7–8th centuries); even cross-shaped marks were found in such non-Christian funerary contexts. Therefore, we think that the cross-shaped mark on the Pecica pot – in an environment dominated by a cultural habitus entirely different from the Christian world – was not a Christian symbol, but an interpretation as an apotropaic, i.e. as a symbol adopted and transformed according to the pagan mentalities of the 8th century, is a more plausible explanation.
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Skowronek, Katarzyna. "Antropologia feministyczna i historia kobiet a onomastyka – miejsca wspólne (na przykładzie chrześcijańskich imion żeńskich obecnych w nazwach miejscowych)." ANNALES UNIVERSITATIS PAEDAGOGICAE CRACOVIENSIS. STUDIA LINGUISTICA, no. 14 (December 15, 2019): 218–34. http://dx.doi.org/10.24917/20831765.14.18.
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The article is a fragment of the research project Names as the basis of Polish toponyms, conducted in the Department of Onomastics in the Institute of Polish Language in Kraków. It is also a continuation of the discussion on the opportunities of using the category of gender in onomastics. The aim of the text is to highlight the presence of several Christian female names in structures of Polish toponyms, to describe their frequency, chronology and popularity. The author indicates various cultural and social factors facilitating (or not) the use of such toponyms in Poland. She interprets the creation of such toponyms (especially later) as a sign of increasing presence of women in the public and institutional sphere. The interpretation framework of this anthroponymic and toponymic material includes feminist anthropology and historical anthropology (especially the history of women).
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Svetikas, Eugenijus. "Burial and Sacrifice in Lithuania During the Late Fourteenth - Fifteenth Century: Religious Confrontation or A Unique Conversion Phenomenon – Baptism by Fire?" Lithuanian Historical Studies 11, no. 1 (November 30, 2006): 107–35. http://dx.doi.org/10.30965/25386565-01101006.
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This article seeks traces of the 1387 Lithuanian baptism formula, i.e. a religious confrontation or the conversion from paganism to Christianity, in the archaeological material. One type of find, low-relief ring brooches were selected for this purpose since they are found in fourteenth-century Livonian Christian burials, late- fourteenth – fifteenthcentury Lithuanian inhumation burials in Lithuania, sacrificial pits, pyre sites, and Lake Obeliai. It would be difficult to find more suitable finds in Lithuanian archaeological material for researching late-fourteenth-century religious confrontation or conversion than low relief ring brooches since it is precisely these that help to place the various burial customs and rites in chronological order. Low-relief ring brooches were Christian devotional objects intended for neophytes. Most of them consist of brooches with a grapevine or seven doves. In some of the sacrificial locations they are found brand new, while in others they have been in a very hot fire. The chronology of their sacrificial locations coincides with the beginning of Lithuania’s Christianisation in the late - fourteenth – early - fifteenth century but in no way with the end of the old faith we are seeking. Thus this archaeological material does not provide data for a religious confrontation in the late fourteenth century but does point to a unique phenomenon from the beginning of the religious conversion: evangelical baptism by fire.
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Knezevic, Mikonja, and Milesa Stefanovic-Banovic. "Gregorii Palamae Contra beccum. Antepigraphai of Gregory Palamas in Serbian Church-Slavonic translation." Zbornik Matice srpske za drustvene nauke, no. 177 (2021): 51–78. http://dx.doi.org/10.2298/zmsdn2177051k.
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This paper analyzes the basic theological foundations of John XI Bekkos, a Unionist Patriarch from the XIII century. Particular attention is paid to flori?legium known as Epigraphai, wherein Bekkos endeavoured to find patristic support for his views and show that Eastern and Western Christian traditions are actually compatible. Bekkos? theses presented in this work - including his apology of filioque, which he relates to the doctrine of the Eastern Church on procession of the Holy Spirit ?through Son? - were criticized by Gregory Palamas in his work Antepigraphai. After exposition of the key features of this work and (final) determination of its chronology, we bring an editio princeps of its Serbian Church-Slavonic translation from the XIV century. A Chilandar transcript from the end of the XIV century is taken as a source text, but it is compared with other six known transcripts of this translation.
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Feinendegen, Norbert. "The Philosopher's Progress: C.S. Lewis' Intellectual Journey from Atheism to Theism." Journal of Inklings Studies 8, no. 2 (October 2018): 103–43. http://dx.doi.org/10.3366/ink.2018.0011.
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Although Lewis describes his intellectual journey to the Christian faith in Surprised by Joy and The Pilgrim's Regress, the actual steps of his progress from Atheism to Theism are still a matter of controversy. Based on Lewis' letters, his diary All My Road Before Me and recently published sources (in particular ‘Early Prose Joy’), this paper gives an outline of the main steps of Lewis' philosophical progress during the 1920s. The first part sketches the five main stages Materialism, Realism, Absolute Idealism, Subjective Idealism, and Theism, and submits a proposal for their dating. The second part describes these stages in greater detail and discusses the reasons that urged Lewis to adopt a new philosophical position at a particular time. It will become apparent that a thorough philosophical understanding of these stages is an indispensable prerequisite for any serious effort to establish a chronology of Lewis' intellectual progress during these years.
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Williams, Timothy. "The MoA-AD Debacle – An Analysis of Individuals’ Voices, Provincial Propaganda and National Disinterest." Journal of Current Southeast Asian Affairs 29, no. 1 (March 2010): 121–44. http://dx.doi.org/10.1177/186810341002900106.
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For nearly forty years a violent conflict has been raging in Mindanao where the Moros are fighting for independence from the Philippine state. On August 5th 2008 the peace negotiation panels of the Government of the Philippines and the Moro Islamic Liberation Front were set to sign a Memorandum of Agreement on Ancestral Domain (MoA-AD), a final stepping stone on the way to a comprehensive peace agreement. However, a well-organised wave of protest swept from Christian settlers in Mindanao to the Supreme Court in Manila which declared the agreement unconstitutional. This paper presents a chronology of events surrounding the debate, analyses the arguments used in support and opposition of the MoA-AD and searches for causes of its demise, before looking at lessons to be learned for the future, especially regarding what President Arroyo can achieve before leaving office this year and what will be left to her successor.
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Issa, Islam. "Uncovering ‘Islamic Art’: al-Birūnī and the Ilkhanid Miniatures." Cankaya University Journal of Humanities and Social Sciences 18, no. 1 (May 5, 2024): 157–62. http://dx.doi.org/10.47777/cankujhss.1486242.
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This essay provides a detailed study of an Ilkhanid miniature of Adam and Eve from 1307/08. The story of Adam and Eve has captured the imaginations of countless artists over centuries. Islamic tradition does not have the religious, figural art culture of its Christian counterpart, and images of Adam and Eve present further issues due to their nudity. The miniature in question is an isolated example which has been presented under the banner of ‘Islamic art’ in David Talbot Rice’s landmark study Islamic Art (1965). In the picture, Adam and Eve are both naked, though Eve covers her private area with one hand. This essay proves that this image, based on al-Birūnī’s Chronology of Ancient Nations (c. 1000) is not a straightforward exemplification of Islamic art for several reasons, including details of its materiality, the timing of its composition, and the various influences on its style and content.
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Boutros, Ramez. "Dimensions and Proportions in Egypt’s Byzantine Religious Architecture." Journal of the Canadian Society for Coptic Studies 12 (December 3, 2020): 35–57. http://dx.doi.org/10.5913/jcscs.2020.86435971.
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In the study of Egypt’s Byzantine religious architecture, modern scholarship has been focusing essentially on es- tablishing the typology of plans and their relative chronology. Church building activity has also been studied by using the written sources complimented by the archaeological evidence. is abundant Christian archaeological material shows an amazing variety and complexity in church designs. ere is a need of a rationalized analysis of the proportion ratios of the church buildings, and a necessity to focus on the dominant factors dictating its size, the type of its structure, and the quantities of materials used in its construction. e study of geometric shapes and the evolution of their sacred perceptions is yet another interesting facet of this type of architecture. e purpose of this paper is to explore new approaches in studying the proportion ratios and its correlation with the measuring units used in Byzantine church architecture and the existence of any symbolic concepts.
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Mediano, Fernando Rodríguez. "Sacred Calendars: Calculation of the Hegira as a Historiographical Problem in Early Modern Spain." Journal of Early Modern History 20, no. 3 (May 24, 2016): 229–65. http://dx.doi.org/10.1163/15700658-12342499.
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This paper studies how Early Modern Spanish historians confronted the problem of calculating the equivalence between the Christian Era and the Hegira. Chronological polemics concerning the Hegira were deeply embedded in a major historiographical problem, namely the role Islam and al-Andalus played in the history of Spain. Besides the technical issues, chronology is one of the most important ways by which an Islamic Iberian past was integrated in a narrative about national history. Once Islam became a historical actor for Spanish and European historians, rather than just a religion to confront, very important questions were raised: were Arabic sources necessary for the writing of Spanish history? What were these sources, and what was their value? Since al-Andalus was connected with the more general problem of the relationship of ancient Spain with the Orient (and, specifically, with the Biblical Orient), the chronological argument became a major issue in reflections on the limits and possibilities of writing the sacred history of Spain.
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Berner, Christoph. "The Heptadic Chronologies of Testament of Levi 16–17 and Their Sources." Journal for the Study of the Pseudepigrapha 22, no. 1 (August 10, 2012): 40–52. http://dx.doi.org/10.1177/0951820712458632.
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Chapters 16–17 of Testament of Levi ( T. Levi) preserve two examples for the creative reinterpretation of ancient Jewish chronologies in early Christianity. In T. Levi 16, the seventy weeks chronology from Dan. 9 is read as an announcement of Jesus' crucifixion and the destruction of the Second Temple. T. Levi 17, on the other hand, preserves an older Jewish source on the decline of the priesthood. This source was originally composed as a response to the deposition of Onias III (173 BCE) and later expanded through the addition of vv. 9-11 responding to the investment of Jonathan as high priest (152 BCE). For the Christian author of T. Levi 17, the original chronological implications of his source were no longer relevant. He incorporated it for purely theological reasons, namely, as a demonstration for the complete failure of the Jewish priesthood and its subsequent replacement by the eschatological high priest Jesus Christ ( T. Levi 18).
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PILBEAM, PAMELA. "DREAM WORLDS? RELIGION AND THE EARLY SOCIALISTS IN FRANCE." Historical Journal 43, no. 2 (June 2000): 499–515. http://dx.doi.org/10.1017/s0018246x99008924.
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This article gives chronology, nuance, and context to an analysis of how early socialist attitudes to religion changed. It asks why socialists argued with increasing fervour between the early 1830s and 1848 that social reform had to be rooted in spiritual as well as moral values. Two of the largest groups, the Icarians and the Fourierists, moved from a rational deism to Christianity. Both were driven by the need to defend themselves from accusations of immorality levelled against Fourier and the Saint-Simonians because of their rejection of monogamous marriage. The Fourierists, strongly influenced by their dominant female members, transformed Fourier's diety into a Christian God. Cabet, under pressure of ‘moral outrage’ from his critics, did likewise and found that this corresponded to the experiences of the Icarians in their artisan organizations. The religion of the early socialists was a democratic and a pragmatic morality, derived from artisan corporations, and seen as a vital base for fraternal association which was their solution to the ills of society.
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ÁVILA, Nydia PINEDA DE, and Thomás A. S. HADDAD. "Writing the History of the New World into Universal History: Colonial Chronologies and Astral Knowledge in Late-Seventeenth Century Spanish America." Varia Historia 38, no. 78 (December 2022): 659–92. http://dx.doi.org/10.1590/0104-87752022000300003.
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Abstract In this article, we study historical and astronomical works published between 1680 and 1690 by Diego Andrés Rocha, oidor of the Royal Audience of Lima, and the Creole intellectual Carlos de Sigüenza y Góngora, viceregal cosmographer of New Spain. We contend that for these Spanish American colonial authors, history writing and the knowledge of celestial phenomena were inextricably linked within a shared epistemic framework. Astronomy and astrology provided them with a foundation for reasoning, judging the weight of disparate evidence, and establishing the legitimacy of competing claims related to the chronology of the New World, especially regarding theories about the ancient origins of the Indians. We show how the mobilization of astral knowledge in the establishment of local chronologies offered an answer to politically charged questions about the place of the Americas in the universal history of empire and Christian redemption, as well as the authors’ own place in their respective colonial societies.
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Žilys, Saulius. "Parishes Registers and Lists of Parishes Residents in the Wróblewski Library of the Lithuanian Academy of Sciences: Genesis and Confessional Singularity." Bibliotheca Lituana 2 (October 25, 2012): 123–54. http://dx.doi.org/10.15388/bibllita.2012.2.15583.
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The article treats baptismal, matrimonial and death parish registers in 17th–20th centuries, also lists of confirmees and lists of converts to Roman Catholic Church or Orthodox Church, lists of parishes and parishes’ residents of territories in Lithuania, Belarus, Poland and East Prussia. Manuscript materials used in article belong to various Christian and non-Christian confessions: Roman Catholic, orthodox, uniate, evangelical reformers, evangelical Lutheran, Karaite, Jew/Hebrew, Tartar. The article treats origin of parishes’ registers chronology, how parishes’ registers were written, and which information was in them also defines confessional singularity. Focus on 17th–18th century parishes registers – mostly Roman Catholic.Church parishes registers at first were started to write in Italy (1396) and in Provence. The Council of Trent of Roman Catholic Church in 1563 obligated fill in baptismal and matrimonial parish registers, ordinary “Rituale romanorum” in 1614 obligated to fill in death registers and lists of parishes residents. Filling of parishes registers in Roman Catholic and Protestant churches became overall in 17th century, in Orthodox and Uniate churches – in 18th century. The first information about parishes’ registers in Lithuania was introduced in visiting-round of Samogitia bishop in 1579, but the oldest known parish register is baptismal register of Joniškis church and it begins in 1599.The article treats evolution of parishes’ registers in Lithuania. Noticeable that death registers were started to fill only in 17th century and involved only part of departed.