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1
Dubrovskaya, Dinara V. "From Papal Envoys to Martyrs of the Faith: An Attempt in Generalization of Franciscan preaching in China in the 13th– 18th Centuries." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 216. http://dx.doi.org/10.31857/s086919080016686-1.
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The article is an attempt to systematize the preaching of the Franciscan order in China, starting with the papal embassies to the Great Khans who conquered the Middle Empire and founded the Yuan dynasty until the end of the 20th century. The author groups the information into several major periods, suggesting a five-stage periodization of the Franciscan presence in the Far East. A change in the preaching paradigm is noted during the 700 centuries of the fickle Minorites’ presence in China. While the first reconnaissance missions, achieving modest success in preaching to non-Chinese subjects of the Mongol emperors, were mainly diplomatic in nature, in modern times the mission, enjoying the support of the Spanish Padroado system, is purposefully concentrated on preaching work, especially among the poor segments of the population. Since the 16th century begins a change in the entire logistic paradigm of the Far Eastern missionary work. If in the Middle Ages the Pope had enough to send several barefoot Franciscans to the Tatars, then in modern times the church is already forced to reckon with the countries that divided the world, initiating the Age of Exploration, first of all, with Spain and Portugal, the two then superpowers, each of which supported their own preachers, competing for influence in India, China and Japan and giving the task of preaching Christianity an additional political dimension, laden with rivalry and intrigue. The article is a continuation of the piece by the same author, focusing on theoretical foundations of the Franciscan proselytization, published earlier [Dubrovskaya, 2020(1)].
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Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen." Grundtvig-Studier 52, no. 1 (January 1, 2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.
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First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of course, not been able to utilize more recent studies.On the background of the revival movement of the late 18th and early 19th century, The Danish Missionary Society was established in 1821. In the Lutheran churches such activity was generally deemed to be unnecessary. According to the Holy Scripture, so it was argued, the heathen already had a »natural« knowledge of God, and the word of God had been preached to the ends of the earth in the times of the Apostles. Nevertheless, it was considered a matter of course that a Christian sovereign had the duty to ensure that non-Christian citizens of his domain were offered the possibility of conversion to the one and true faith. In the double-monarchy Denmark-Norway such non-Christian populations were the Lapplanders of Northern Norway, the Inuits in Greenland, the black slaves in Danish West India and finally the native populations of the Danish colonies in West Africa and East India. Under the influence of Pietism missionary, activity was initiated by the Danish state in South India (1706), Northern Norway (1716), and Greenland (1721).In Grundtvig’s home the general attitude towards missionary work among the heathen seems to have reflected traditional Lutheranism. Nevertheless, one of Grundtvig’s elder brothers, Jacob Grundtvig, volunteered to become a missionary in Greenland.Due to incidental circumstances he was instead sent to the Danish colony in West Africa, where he died after less than one year of service. He was succeeded by his brother Niels Grundtvig, who likewise died within a year. During the period when Jacob Grundtvig prepared himself for the journey to Greenland, we can imagine that his family spent many an hour discussing his future conditions. It is probable that on these occasions his father consulted his copy of the the report on the Greenland mission published by Hans Egede in 1737. It is a fact that Grundtvig imbibed a deep admiration for Hans Egede early in his life. In his extensive poem »Roskilde Rhyme« (1812, published 1814), the theme of which is the history of Christianity in Denmark, Grundtvig inserted more than 70 lines on the Greenland mission. Egede’s achievements are here described in close connection with the missionary work of Bartholomäus Ziegenbalg in Tranquebar, South India, as integral parts of the same journey towards the celestial Jerusalem.In Grundtvig’s famous publication »The Church’s Retort« (1825) he describes the church as an historical fact from the days of the Apostles to our days. This historical church is at the same time a universal entity, carrying the potential of becoming the church of all humanity - if not before, then at the end of the world. A few years later, in a contribution to the periodical .Theological Monthly., he applies this historicaluniversal perspective on missionary acticity in earlier times and in the present. The main features of this stance may be summarized in the following points:1. Grundtvig rejects the Orthodox-Lutheran line of thought and underscores the Biblical view: That before the end of time the Gospel must be preached out into all comers of the world.2. Our Lutheran, Biblically founded faith must not lead to inactivity in this field.3. Correctly understood, missionary activity is a continuance of the acts of the Apostles.4. The Holy Spirit is the intrinsic dynamic power in the extension of the Christian faith.5. The practical procedure in this extension work must never be compulsion or stealth, but the preaching of the word and the free, uninhibited decision of the listeners.We find here a total reversion of the Orthodox-Lutheran way of rejection in principle, but acceptance in practice. Grundtvig accepts the principle: That missionary activity is a legitimate and necessary Christian undertaking. The same activity has, however, both historically and in our days, been marred by unacceptable practices, on which he reacts with forceful rejection. To this position Grundtvig adhered for the rest of his life.Already in 1826, Grundtvig withdrew from the controversy arising from the publication of his .Retort.. The public dispute was, however, continued with great energy by the gifted young academic, Jacob Christian Lindberg. During the 1830s a weekly paper, edited by Lindberg, .Nordisk Kirke-Tidende., i.e. Nordic Church Tidings, became Grundtvig’s main channel of communication with the public. All through the years of its publication (1833-41), this paper, of which Grundtvig was also an avid reader, brought numerous articles and reports on missionary activity. Among the reasons for this editorial practice we find some personal motives. Quite a few of Grundtvig’s and Lindberg’s friends were board members of the Danish Missionary Society. Furthermore, one of Lindberg’s former students, Christen Christensen Østergaard was appointed a missionary in Greenland.In the present paper the articles dealing with missionary activity are extensively reported and quoted as far as the years 1833-38 are concerned, and the effects on Grundtvig of this incessant .bombardment. of information on missionary activity are summarized. Generally speaking, it was gratifying for Grundtvig to witness ho w many of his ideas on missionary activity were reflected in these contributions. Furthermore, Lindberg’s regular reports on the progress of C.C. Østergaard in Greenland has continuously reminded Grundtvig of the admired Hans Egede.Among the immediate effects the genesis of the poem »First the man - then the Christian« must be mentioned. As already observed by Kaj Thaning, Grundtvig has read an article in the issue of Nordic Church Tidings, dated, January 8th, 1838, written by the Orthodox-Lutheran, German theologian Heinrich Møller on the relationship between human nature and true Christianity. Grundtvig has, it seems, written his poem in protest against Møller’s assertion: That true humanness is expressed in acceptance of man’s fundamental sinfulness. Against this negative position Grundtvig holds forth the positive Johannine formulations: To be »of the truth« and to hear the voice of the Good Shepherd. Grundtvig has seen a connection between Møller’s negative view of human nature and a perverted missionary practice. In the third stanza of his poem Grundtvig therefore inserted some critical remarks, clearly inspired by his reading of Nordic Church Tidings.Other immediate effects are seen in the way in which, in his sermons from these years, Grundtvig meticulously elaborates on the Biblical argumentation in favour of missionary activity. In this context he combines passages form the Old and New Testament - often in an ingenious, original manner. Finally must be mentioned the way in which Grundtvig, in his hymn writing from the middle of the 1830s, more often than hitherto recognized, interposes stanzas dealing with the preaching of the Gospel to heathen populations.Turning from general observations and a study of immediate impact, the paper considers the effects, which become apparent in a longer perspective. In this respect Grundtvig’s interpretation of the seven churches mentioned in chapters 2-3 of the Book of Revelation is of crucial importance. According to Grundtvig, they symbolize seven stages in the historical development of Christianity, i.e. the churches of the Hebrews, the Greeks, the Romans, the English, the Germans and the »Nordic« people. The seventh and last church will reveal itself sometime in the future.This vision, which Grundtvig expounds for the first time in 1810, emerges in his writings from time to time all through his life. The most impressive literary monument describing the vision is his great poem, »The Pleiades of Christendom« from 1856-60.In 1845 he becomes convinced that the arrival of the sixth stage is revealed in the breakthrough of a new and vigourous hymn-singing in the church of Vartov. As late as the spring of 1863 Grundtvig voices a contented optimism in a church-historical lecture, where the Danish missions to Greenland and to Tranquebar in South India are characterized as .signs of life and good omens.. Grundtvig here refers back to his above-mentioned »Roskilde Rhyme« (1812, 1814), where he had offered a spiritual interpretation of the names of persons and localities involved in the process. He had then observed that the colony founded in Greenland by Hans Egede was called »Good Hope«, a highly symbolic name. And the church built by the missionaries in Tranquebar was called »Church of the New Jerusalem«, a name explicitly referring to the Book of Revelation, and thus welding together his great vision and his view on missionary activity. After Denmark’s humiliating defeat in the Danish-German war of 1864, the optimism faded away. Grundtvig seems to have concluded that the days of the sixth and .Nordic. church had come to an end, and the era of the seventh church was about to commence. In accordance with his poem on »The Pleiades« etc. he localizes this final church in India.In Grundtvig’s total view missionary activity was the dynamism that bound his vision together into an integrated process. Through the activity of »Denmark’s apostle«, Ansgar, another admired mis-sionary, the universal church had become a locally rooted reality. Through the missions of Hans Egede and Ziegenbalg the Gospel was carried out to the ends of the earth. The local Danish church thus contributed significantly to the proliferation of a universal church. In the development of this view, Grundtvig was inspired as well as provoked by his regular reading of Nordic Church Tidings in the 1830s.
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Pandey, Uma Shanker. "French Academic Forays in the Eighteenth-Century North India." Indian Historical Review 46, no. 2 (December 2019): 195–206. http://dx.doi.org/10.1177/0376983619889515.
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French adventurers’ academic forays in the 18th century in India has so far received little scholarly attention. Except some stray remarks and mentioning, it has not been taken up systematically. The present article is an exercise to show that some of the French military adventurers had been touched and impressed by Indian culture and civilization. They, therefore, carried out passionate explorations of Indian books and manuscripts, not only to understand India better but also to acquaint the Occident more. in the process, some them emerged as great collectors. they were pioneers also, in the sense that they were forerunners to the British Indologists who appeared on Indian academic horizon in the last quarter of the 18th century. Anquetil Duperron, Polier, and Gentil were among the the great collectors of books and manuscripts during the time.
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Kislova, Ekaterina I. "“Latin” and “Slavonic” Education in the Primary Classes of Russian Seminaries in the 18th Century." Slovene 4, no. 2 (2015): 72–91. http://dx.doi.org/10.31168/2305-6754.2015.4.2.3.
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The article focuses on the issue of using the Latin and “Slavensky” (that is, the combined Russian and Church Slavonic) languages in primary ecclesiastical education in the 18th century. By the 1740s, seminary education in Latin had established itself in Russia. But primary teaching of reading and writing in Russian and Church Slavonic was the tradition until the end of the 18th century, regardless of where the teaching was taking place, either at home or at a Russian school affiliated with a seminary. Russian schools were organized for teaching illiterate or semiliterate children. But by the late 18th century, several seminaries attempted to reorganize “Russian schools” into ecclesiastical schools in which Russian would be the only language of instruction. Junior classes at seminaries were fully focused on teaching Latin, but Latin was by no means a complete replacement for Russian. The principal method of instruction was translation, and the administrators of many seminaries demanded attention to the quality of the students’ translations into Russian. Thus, Russian and Latin were functionally distributed in primary education. Only Church Slavonic was practically excluded from teaching after the primary courses of reading and church singing, and that preconditioned its conservation as a language used only for church services, leading to the extinction of the hybrid form.
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Kamenskii, Alexander. "Church and State and the Conflict over the Erosion of Morals in 18th-Century Russia." Russian History 48, no. 2 (March 22, 2022): 169–86. http://dx.doi.org/10.30965/18763316-12340028.
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Abstract At the beginning of the 18th century, sexual crimes, which until then were considered only a sin and were subject to ecclesiastical punishment, became crimes also subject to secular courts. Henceforth, the Orthodox Church and the state now had to interact in the fight against violations of the norms of people’s sexual behavior. The article analyzes how this interaction took place in practice and shows that there was a kind of competition between the Church and the state for power over emotions and bodies. At the same time, the state personified by secular officials appeared to be more sensitive to the changes taking place in Russian society and, in fact, was gradually ousting the Church from this sphere.
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Hegyi, Ádám. "The Idol Moloch in the Church. The Interconnection of Calvinist Identity and the Memory of Reformation in the South-Eastern Part of the Hungarian Kingdom in the 18th Century." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 67, no. 2 (December 30, 2022): 138–62. http://dx.doi.org/10.24193/subbtref.67.2.06.
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"In Vadász, Arad County, in the second third of the 18th century, the statue of Moloch in the village church caused a conflict, as the local Reformed minister had had it destroyed around 1769. At first glance, the situation seems simple since it is not customary in Reformed churches to have the decoration typical of Catholic churches, so it is not surprising that the minister removed it. Yet the situation is not clear-cut because we do not know why it had not bothered anyone in the two hundred years since the Reformation began. In our study, we describe – through the example of the statue destruction in Vadász – what Reformed identity was like in the Kingdom of Hungary in the 18th century. In our analysis, we find that the development of Reformed conscience was delayed compared to the western half of Europe. The same is demonstrated in the 18th-century Reformed Church history writings, as the events of the Reformation had not been put on paper in most congregations up until then. Most congregational histories are based on oral traditions, with little historical literature being used to support them. Keywords: collective memory, Reformed church, oral tradition, historiography, Calvinist identity, history of reading, idol demolition, history of Reformation, Hungarian Kingdom "
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Pivovarova, Nadezhda V. "The Extant Heritage of Monastic Culture of the 17th Century. On the History of the Creation of the Sacristy in the Holy Trinity and St Alexander Nevsky Monastery." Vestnik of Saint Petersburg University. Arts 12, no. 4 (2022): 708–23. http://dx.doi.org/10.21638/spbu15.2022.408.
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The article analyzes the monuments of church antiquity, which were stored in the Sacristy of the Holy Trinity and St Alexander Nevsky Monastery. For the purpose to ascertain the structure of the Sacristy the author of article used the oldest inventory of 1724 year and later inventories of the 18th and 19th century. Basing on archival materials and several publications the author establishes the facts of delivery of icons and church plates from the church eparchies to St Petersburg since the first quarter of the 18th century. The subject of the special research is the church plates of the 17th century from the three monasteries: of the Our Lady on the Valday lake, of the Nativity of the Mother of God in Vladimir and the Dormition of Our Lady of Sumy. The author focuses on the issues of the origin and the circumstances of arrival to the Sacristy of the free sacred objects, such as the church cup of Patriarch Nikon (1652–1660), the pall on the tomb of St Alexander Nevsky (circa 1697) and the prayer Gospel book (1681). Attention is given to the inscriptions on the items. Some of them are read and published for the first time.
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Skop, Bartosz. "Organs at the church of St. Nicholas in Elbląg from the late 18th century until 1945." Masuro-Warmian Bulletin 307, no. 1 (May 20, 2020): 4–40. http://dx.doi.org/10.51974/kmw-134781.
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The St. Nicholas parish church in Elbląg, currently the Elbląg diocese cathedral, is a unique building in every respect. Until today, it remains the most important element of the town and reflects its turbulent history. Since its erection, the church was an important centre of liturgical music. The paper discusses the changes in the organ instruments of the largest Elbląg church after the fire of 26 April 1777 until 1945. Their story has remained largely unknown until today. It is particularly surprising that no one analysed the issue of the instrument’s history in St. Nicholas’ church ever since it became a cathedral. The author of this paper intends to contribute to reviewing the history of the grand renovation of the church of St. Nicholas after the fire of 1777.
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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.
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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.
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Puzovic, Vladislav. "Protopresbyter Stevan Dimitrijevic and the Serbian Royal Academy." Zbornik Matice srpske za drustvene nauke, no. 181 (2022): 63–73. http://dx.doi.org/10.2298/zmsdn2281063p.
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Protopresbyter Stevan Dimitrijevic?s academic contribution to the Serbian Royal Academy is primarily evident in his preparation and submission of the archive materials for publishing. That cooperation took place during the first three decades of the twentieth century (1899-1929). The Serbian Royal Academy was a publisher of Dimitrijevic?s paper about the Serbian-Russian Church relationships in the 17th century, as well as the archive materials from Russia about the Serbian Church history, and partially the archives from the Hilandar Monastery until the 18th century. The Hilandar Monastery archive materials from the 18th century, collected and submitted by Dimitrijevic to the Serbian Royal Academy were never published. This paper follows the path of Dimitrijevic?s work submitted to the Serbian Royal Academy, based on the materials from the Archives of the Serbian Academy of Science in Belgrade. Notes taken during the meetings of the Academy were often the only source of some Dimitrijevic?s papers. The purpose of this research is to emphasize the contribution of Dimitrijevic?s papers that are published by the Serbian Royal Academy, and to keep the memory of Dimitrijevic?s attempt to prepare and publish the archive materials from Hilandar Monastery from the 18th century.
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Kumari, Renu, Priya Sharma, and Dr Qysar Ayoub Khanday. "Industrial Revolution and Deindustrialization of Indian History – An Overview." International Journal of All Research Education & Scientific Methods 10, no. 05 (2022): 278–83. http://dx.doi.org/10.56025/ijaresm.2022.10502.
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The idea that India suffered deindustrialization during the 19th century has a long pedigree. The image of skilled weavers thrown back on the soil was a powerful metaphor for the economic stagnation Indian nationalists believed was brought on by British rule. However, whether and why deindustrialization actually happened in India remains open to debate. Quantitative evidence on the overall level of economic activity in 18th and 19th century India is scant, let alone evidence on its breakdown between agriculture, industry, and services. Most of the existing assessments of deindustrialization rely on very sparse data on employment and output shares. Data on prices are much more plentiful, and this paper offers a new (price dual) assessment of deindustrialization in 18th and 19th century India supported by newly compiled evidence on relative prices. A simple model of deindustrialization links relative prices to employment shares. We think the paper sheds new light on whether and when deindustrialization happened, whether it was more or less dramatic in India than elsewhere, and what its likely causes were. The existing literature primarily attributes India’s deindustrialization to Britain’s productivity gains in textile manufacture and to the world transport revolution. Improved British productivity, first in cottage production and then in factory goods, led to declining world textile prices, making production in India increasingly uneconomic (Roy 2002). These forces were reinforced by declining sea freight rates which served to foster trade and specialization for both Britain and India. As a result, Britain first won over India’s export market and eventually took over its domestic market as well. This explanation for deindustrialization was a potent weapon in the Indian nationalists’ critique of colonial rule (see e.g. Dutt 1906/1960, Nehru 1947). The historical literature suggests a second explanation for deindustrialization in the economic malaise India suffered following the dissolution of Mughal hegemony in the 18th century. We believe the turmoil associated with this political realignment ultimately led to aggregate supply-side problems for Indian manufacturing, even if producers in some regions benefited from the new order. While deindustrialization is easy enough to define, an assessment of its short and long run impact on living standards and GDP growth is more contentious and hinges on the root causes of deindustrialization.
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Penkova, Yana A. "About the history of indefinite pronouns: Quasi-relative constructions with ni budi and ni jest’ in 17th–18th century Russian language." Vestnik of Saint Petersburg University. Language and Literature 18, no. 1 (2021): 114–37. http://dx.doi.org/10.21638/spbu09.2021.107.
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The article deals with quasi-relative constructions with ni budi/ ni jest’ , which were competing in 17th-18th century Russian language and claiming the role of an unspecific indefinite marker. This competition resulted in the victory of the ni budi- construction and grammaticalization of the formant nibud’ in modern Russian. The research was carried out on data taken from the historical module of the Russian National Corpus, as well as from a subcorpus of 18th century texts within the main corpus. Quasi-relative constructions are compared according to the following parameters: frequency, semantic distribution, degree of phraseologization and stylistic features. In the 17th century texts, both constructions show low frequency and occur in a limited range of sources: mainly in documents, as well as in some chronicles and everyday communication. In this period, the grammaticalization process was not complete for both constructions. In 18th century texts, the frequency of quasi-relative constructions with ni budi , unlike ni jest’ , sharply increases. Constructions with ni budi ( nibud’ ) penetrate into various functional domains of literary language, including church literature. Constructions with ni jest’ , on the contrary, were preserved in the 18th century language only as marginal archaisms. The semantics of quasi-relative constructions with ni budi in the period in question differed from nibud’ pronouns in modern Russian. The latter significantly narrowed their semantic scope, having lost the ability to be used as free-choice markers.
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Roos, Merethe. "USING SPEECH ACT THEORY AS A TOOL FOR UNDERSTANDING THE AUTHORSHIP OF BALTHASAR MÜNTER." Wiek Oświecenia, no. 38 (September 25, 2022): 114–29. http://dx.doi.org/10.31338/0137-6942.wo.38.7.
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This paper sheds light on the German (Danish at that time) theologian Balthasar Münter’s authorship and focuses on how his writings adapted to his intellectual, social and cultural surroundings. Münter served as a preacher in the German congregation in Copenhagen between 1765 and 1793 and left many writings to posterity, including 17 volumes of sermons. These texts are written in a public and political environment, offering shifting conditions for the church. The reflection concentrates on how he changed his preaching and teaching under the different conditions the church was offered in this period. A central question is what Münter is doing when preaching, writing and teaching, i.e., how he wanted this to be understood by the 18th-century reader? This approach to 18th-century intellectual history draws on the speech act theory, such as this theoretical foundation developed by the British intellectual historian Quentin Skinner.
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POTAPOVA, A., S. BELOLYUBSKAYA, and A. Egorova. "HISTORY OF HOLY TRINITY CATHEDRAL (YAKUTSK) IN CERAMIC BRICK." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 5, no. 11 (December 4, 2020): 57–65. http://dx.doi.org/10.34031/2071-7318-2020-5-11-57-65.
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The study of the history of ceramic brick production in Yakutsk and the chronology of changing its nominal size is clearly seen on the example of stone buildings of the pre-revolutionary period, starting from the 18th century. Many architectural buildings made of ceramic brick have retained their integrity, uniqueness and exclusivity. Based on literary sources and archival documents, the main stages of the construction of the Trinity Cathedral (from 1708 to 1901) are traced, during which the unique architectural appearance of the first stone church in the city of Yakutsk is formed. Holy Trinity Cathedral in Yakutsk and recreating its historical appearance, bricks of the 18th and 19th centuries are selected to determine the durability of brickwork for the possibility of restoring the ancient architectural monument and their physical and mechanical properties are determined. The initial results of the survey of the building with a description of the structural features of the construction of brick walls and floors, the results of the study of the physical and mechanical properties of ceramic brick samples of different centuries are given. It is determined that ceramic bricks of the 18th century have a smaller grade in strength than bricks of the 19th century, but they are in good condition, which allows the restoration work. This study is another attempt to comprehend and understand the secrets of the masters, systematize and restore the chronology of the monument's history.
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Macarubbo, Prince Wilson. "Tuguegarao’s Saint Peter’s Cathedral: Its History and Conservation." Philippiniana Sacra 54, no. 163 (September 1, 2019): 499–534. http://dx.doi.org/10.55997/ps3004liv163a4.
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The Saint Peter’s Cathedral (Tuguegarao Cathedral) is the biggest ladrillo church in the Cagayan Valley Region and it is the seat of the Archdiocese of Tuguegarao. It was built under the supervision of Fr. Antonio Lobato de Santo Tomas, OP at the height of the 18th Century. After its construction, this church became a source of competition among the Dominican missionaries of the Cagayan Valley and as a result, Spanish-era churches of some Cagayan Valley towns have copied the façade and other details of the church of Tuguegarao. Thus, making Tuguegarao’s church a model church of the Cagayan Valley. In the course of time, the Tuguegarao Cathedral became a silent witness to every historical event in the Cagayan Valley and it has also fallen victim to numerous natural and manmade disasters. The task of preserving the Tuguegarao Cathedral and other churches of the Cagayan Valley for future generations comes with the great task of advocating the importance of heritage education and conservation in order to help inform the Cagayanos of their glorious past.
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Seylon, Raman N. "Study of Poligar Violence in Late 18th Century Tamil Country in South India." African and Asian Studies 3, no. 3-4 (2004): 245–72. http://dx.doi.org/10.1163/1569209332643692.
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Abstract This paper is written in an effort to understand the nature and the causes behind the brutal acts of violence unleashed by the poligar military households of South India. It particularly focuses on the poligar rajah Kattabomma Nayakar, who has, since the early 1950s, assumed the role of an ancestor figure of Tamil nationalism. I have relied mainly on colonial archival materials and a few folkloric accounts as my sources and used the anthropological insights of F. G. Baily, Victor Turner, and Steward Gordon in their studies of the political conflicts. In this paper, I do not so much question the reliability and accuracy of the colonial materials. However, I examine their interpretations and the motivations that many historians seem to have overlooked. This is particularly so in the case of poligar led violence as its true causes are often misrepresented and misunderstood in colonial records. We could even say that there is a vested colonial interest in misunderstanding these acts of violence, which are often used as citations to justify the subsequent colonial policies directed not only against the poligars but also against the entire the civil population of the Tamil country. In this paper, I argue that the poligars such as Kattabomma Nayakar were rebels with a cause. They saw themselves indulging in most cases in activities that stood within the bounds of the poligars' traditional mode of conduct. Further, I will also demonstrate how the political violence is intimately linked with political mobility and state formation in pre modern South India. A wider applicability of the results of this study to other parts of South Asia is useful in illuminating the causes and the nature of the political conflicts in various cross cultural settings.
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Twellmann, Marcus. "Das andere Zeremoniell Gottesdienst im Zeitalter der Aufklärung." Zeitschrift für Religions- und Geistesgeschichte 61, no. 1 (2009): 48–69. http://dx.doi.org/10.1163/157007309787376019.
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AbstractDuring the first half of the 18th century, court-orientated scholarship helped shape a concept of ,,ceremony“ that had a great impact on religious practices in a number of ways: First, this scholarship itself fostered a ,,politicization“ of church services by subjugating them to the criteria of decorum and political utility. Second, in analogy to courtly ceremonies, church service was understood as a sign of reverence aiming to win grace. A critical religious philosophy, blaming this understanding for superstitious cult practices, foreclosed the full development of an ethical understanding of ceremony that was already recognizable in the philosophical foundations of the older ceremonial sciences. At the end of the century such an understanding continued to be pursued only within the context of justifying Jewish ceremonial law.
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ren, SøMentz. "Book Review: Competition and Collaboration. Parsi Merchants and the English East India Company in 18th Century India." International Journal of Maritime History 9, no. 1 (June 1997): 277–78. http://dx.doi.org/10.1177/084387149700900121.
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Verniaev, I. I. "In the Second Half of the 18th to the Beginning of the 19th Century." Russian History 44, no. 1 (April 28, 2017): 111–32. http://dx.doi.org/10.1163/18763316-04401006.
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In the second half of the eighteenth century the Russian state carried out a policy of estate, civil-legal, economic, and confessional integration of Old Believers, as well as their return to Russia from abroad. This policy was first approved for the western and southwestern outskirts of the emerging New Russian region, and then the transfer of developed models to the central regions of the country occurred. Channels of social mobility were opened for Old Believers; fiscal marginalization was eliminated, as were a number of restrictions on civil rights; the official designation of “schismatics” and the mandatory labeling of external appearance were nullified; and extensive possibilities for participation in economic development were granted. On the whole, the program of estate, civil-legal and economic integration of Old Believers was implemented fairly successfully. A portion of the Old Believers from abroad returned to Russia. Deciding the question of the confessional integration of the Old Believers was more difficult. In this direction, various projects were developed by secular authorities at different levels, by the spiritual authority, and by individual groups of Old Believers. To achieve integration, the government partly rehabilitated the “Old Rite” in the 1760s. But recognition of an Old Believer confession autonomous from the ruling Church was unacceptable to the government, and particularly, to the spiritual authorities. The idea of the indissolubility of ethnic and confessional categories did not allow for another church, besides the official Orthodox one, for the Russian population. In New Russia’s Elisavetgrad Province in the 1780s, the model of edinoverie integration of Old Believers was tested. By the end of the eighteenth century, an extremely limited model edinoverie was adopted on an empire-wide scale, which did not involve the confessional autonomy of the Old Believers. As a result of the low nationwide prevalence of edinoverie, the government was partially obliged to tolerate, at the administrative level, the existence of Old Believer worship, religious infrastructure, and Old Believer priests. But this status of Old Believer confessionalism was legally uncertain and unsustainable in practical terms. Accordingly, no solution to the problem of the confessional integration of Old Believers was found during the period under review.
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Peno, Vesna, and Ivana Vesic. "Serbian еcclesiastical chanting for the glory of god and in the service of the nation." Zbornik Matice srpske za drustvene nauke, no. 164 (2017): 651–64. http://dx.doi.org/10.2298/zmsdn1764651p.
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Shaped in complex social circumstances and in accordance with the postulates of baroque historicism, Serbian ecclesial art has expressed clear tendency toward nationalization of Serbian religious identity during the 18th century. Due to general musical illiteracy of the clerics, the real conditions for the development of chanting art in Serbian Church were nonexistent. However, by the end of 18th and at the beginning of the 19th century the myth of authentic Serbian national Church singing, being the result of special ?Serbian folk piety?, was established. The construction of Serbian Church chanting tradition was primarily initialized by the growing distance from Greek psalmody in Serbian worship. In other words, because there was no historically relevant form of singing, the ancient singing of Fruska Gora and Krusedol, i.e. the singing of Karlovci, had to be constructed as an antithesis to Byzantine- Greek musical tradition. By comparing historical facts and critically reading the narrative of the origins of national Church music in the time of Metropolitan Stefan Stratimirovic of Karlovci, a new interpretation of common stereotype about Serbian musical reform and its main protagonists was produced. This paper offers an original analysis of the origin of: 1) the singing of Fruska Gora, in the context of the belief that Fruska Gora, with its monasteries which preserved the memory of the golden age of Serbian history, are sacred spaces - Serbian Mount Athos; as well as 2) the singing of Karlovci, where was the centre of Metropolitanate of Karlovci and first Ecclesiastical Seminary which was connected the ungrounded belief that it was nursery of a magnificent form of church chanting by the end of the 18th and the beginning of the 19th century. This paper, also for the first time, pointed the relationship between the monasteries of Fruska Gora, as Serbian sacred spaces of great importance for national identity, and their abbots Dimitrije Krestic, Dionisije Cupic and Jerotej Mutibaric, who were, according to oral tradition, the creators of singing of Karlovci. The adequate music and historical sources that would offer us an insight into the process of musical reform that was conducted by them do not exist, but their contributions in constituting national self-awareness and ?Serbian piety? are well known and documented. In conclusion, by the end of the 18th and the beginning of 19th century, but also during the entire century of ?nationalism(s)?, the prayers in Serbian Church were chanted for the glory of God, although with a clear tendency to emancipate a new religious identity of Serbian people. However, the catholic ecclesial spirit of Tradition was repressed in order to fulfill the goals of ideology of religious nationalism.
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Khodakovsky, Evgeny V. "Wooden Church Architecture of the Russian North by the End of the 18th Century." Actual Problems of Theory and History of Art 10 (2020): 306–14. http://dx.doi.org/10.18688/aa200-2-27.
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Ingram, Brannon D. "Book Review: Moin Ahmad Nizami, Reform and Renewal in South Asian Islam: The Chishti-Sabris in 18th–19th Century North India." Indian Economic & Social History Review 56, no. 1 (January 2019): 110–12. http://dx.doi.org/10.1177/0019464618820151.
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Stasiuk, Ivan, and Andrii Pavlyshyn. "From the History of the Monument of Ukrainian Wooden Architecture – the Epiphany of the Lord Church in Stanymyr (1689)." Scientific Papers of Vinnytsia Mykhailo Kotsyiubynskyi State Pedagogical University. Series: History, no. 42 (December 2022): 9–16. http://dx.doi.org/10.31652/2411-2143-2022-42-9-16.
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The purpose of the article is to study the history of a valuable monument of Ukrainian wooden architecture of the 17th century – the Epiphany of the Lord Church in Stanymyr village in Lviv region, as well as the introduction of a new source into scientific circulation, which allows you to trace the historical development of the church in detail. The research methodology is based on the principles of objectivity, historicism, systematicity, analytical and synthetic criticism of sources. The method of historical reconstruction contributed to the creation of a coherent picture of the history of the Epiphany of the Lord Church in Stanymyr village from disparate facts. The scientific novelty consists in an attempt to systematize the materials related to the history of the church and introduce a new historical source of the 18th century into scientific circulation, which enriches the research base of the monument, as well as the history of the settlement in which it is located. The document proposed for publication can be used for research on church history, architecture, local history, demographic studies, as well as other topics devoted to the history of society in the early modern period. Conclusions. The Epiphany of the Lord Church in Stanymyr is one of the few preserved wooden churches of Opillia, built in the 17th century. The first Christian church in the village probably existed already in the 15th century, but the first documented mention of the church in Stanymyr dates back to the beginning of the 16th century. The modern monument was built in 1689, but it has not come down to us in its original form, which is particularly confirmed by the visitation of the church in 1763. The published document contains a detailed description of the interior of the church (including icons, liturgical utensils, vestments and books) and its surroundings (fence, bell tower, cemetery), as well as immovable property (parson's house and land). The visitation also includes valuable information about the local parish priest, statistics about the parish's population, its toponymy and anthroponymy.
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Constable, Philip. "Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India." Scottish Historical Review 86, no. 2 (October 2007): 278–313. http://dx.doi.org/10.3366/shr.2007.86.2.278.
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This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.
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José, Regalado Trota, and Cheek Fadriquela. "An 18th Century Manual on Architecture: Fray Juan Albarrán’s Barias Reglas de Arquitectura, 1735 (Part Two)." Philippiniana Sacra 57, no. 174 (September 1, 2022): 529–64. http://dx.doi.org/10.55997/3005pslvii174pr1.
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The building of the Santo Niño church is a benchmark event for the study of Philippine architectural history. Apart from the happy fact that this building still stands, are two narratives written by its builder, Fray Juan Albarrán. This Augustinian was assigned as prior to the Cebu convent for two terms, 1735-1737, and 1737-1740. During this time, he planned, oversaw, and completed the rebuilding of the Santo Niño church. His narratives, “Advertencias para obras que se puedan ofrecer en este Convento” (Words of advice for projects that can be offered in this convento”) and “Barias Reglas de Arquitectura” (Various Rules for Architecture) were written between 1735 and the first half of 1736. These texts, which document Albarrán’s experiences in the very early building stages of the church, are perhaps the earliest materials we have to a manual for construction in Spanish colonial Philippines.
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Frykowski, Janusz A. "The History of Saint Michael the Archangel Uniate Church in Rogóźno in the Light of the 18th Century Church Visitation." Roczniki Teologiczne 63, no. 4 (2016): 91–108. http://dx.doi.org/10.18290/rt.2016.4-7.
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Bagan, Priest Vladislav. "Teaching of the church law in secular educational institutions of the Russian Empire: The origins." Issues of Theology 4, no. 4 (2022): 693–707. http://dx.doi.org/10.21638/spbu28.2022.409.
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The article presents an excursion into the history of the origin of the scientific discipline of “church law” in the system of humanitarian knowledge of the Russian Empire in the 19th century. Church law throughout the 18th century was considered part of the spectrum of theological disciplines and was developed exclusively by professors of theology. The idea of teaching “ecclesiastical jurisprudence” in secular universities of the Russian Empire remained controversial for a long time. But with the change in the Statutes of Imperial Universities at the beginning of the 19th century, the practice of teaching church law began to enter university education. By the middle of the 19th century, the situation had completely transformed; church-legal topics became the object of scientific research by secular lawyers and jurists. The article reflects the institutional changes in the field of university education that have influenced the state of teaching church law. The work demonstrates the evolution of methods and approaches within the discipline of “church law”. Institutional changes in the charters of secular educational institutions gave a powerful impetus to the development of a unified methodology for teaching church law. Two research areas (theological and legal) that dominate the system of church law have improved this discipline, enriching it with methodological findings. In conclusion, the complexity and relevance of this problem in the study of church law at the present stage is presented.
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Gaur, A. S., Sundaresh, Manoj Saxena, Sila Tripati, and P. Gudigar. "Preliminary observations on an 18th-century wreck at Poompuhar (east coast of India)." International Journal of Nautical Archaeology 26, no. 2 (May 1997): 118–26. http://dx.doi.org/10.1111/j.1095-9270.1997.tb01323.x.
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Gaur, A. "Preliminary observations on an 18th-century wreck at Poompuhar (east coast of India)." International Journal of Nautical Archaeology 26, no. 2 (May 1997): 118–26. http://dx.doi.org/10.1006/ijna.1997.0071.
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Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture." Art History & Criticism 17, no. 1 (November 15, 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
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Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
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Stanciu, Constantin Bogdan. "Key aspects for the dating of “Saint Nicholas” church located in the village Izvoru de Sus, Argeș County." CaieteARA. Arhitectură. Restaurare. Arheologie, no. 4 (2013): 153–62. http://dx.doi.org/10.47950/caieteara.2013.4.10.
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Izvoru manor was fi rst mentioned during the reign of Prince Neagoe Basarab (1512-1521), when it passed from the possession of Glavacioc Monastery to a boyar ownership. In the 16th century at the earliest, this manor belonged to Ştirbei boyars and was later transferred to Colfescu and Perticari families. The only traces of the old mansion are the vaulted cellars of a ruined house, atop of which a new house was built toward the end of the 19th century, and the chapel – currently the parish church, severely deteriorated. The history of this halidom, which was classified as a monument in 1930s, is unclear. Historical sources reveal contradictory information. On the one hand, some sources and the typological survey place the building of the church during the second half of the 17th century. On the other hand, the hypothesis of erecting it at the beginning of the subsequent century should not be ruled out, as suggested by the epigraphic documents. According to these sources, “Saint Nicholas” Church of Izvoru de Sus was built during the fi rst half of the 18th century.
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Abdullin, Khalim M. "Previously unpublished plans of the Bulgarian settlement of the 18th–19th centuries." Golden Horde Review 10, no. 4 (December 29, 2022): 899–909. http://dx.doi.org/10.22378/2313-6197.2022-10-4.899-909.
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Research objectives: To analyze two previously overlooked plans of the village of Bolgary in the Spassky district of the Kazan province of the 19th century (copies of plans originally from the 18th century). Descriptions with explanations of the plans are given, visual information from cartographic sources is analyzed, and new details related to the history of the Bulgarian saltpeter plant of the second half of the 18th century are revealed. Research materials: Two cartographic sources of the 19th century from the funds of the State Archive of the Republic of Tatarstan, several published cartographic sources of different eras, a comparative analysis of maps and plans. Results and novelty of the research: An analysis of the information in the cartographic sources presented here supports the argument that these plans of the village of Bolgary were drawn up with the aim of dividing the lands of the peasant community of the village of Bolgary. All the currently known plans of the 19th–20th centuries pursued more historical and architectural goals for the purpose of studying the Bulgarian settlement and its monuments. In the foreground, the stone buildings inside the Bulgarian settlement, with the exception of the Large Minaret, the structure between it, and, the Assumption Church (Cathedral Mosque), are localized in nine buildings or their remains. Three more buildings are listed on the territory of a small town, but the most interesting elements are four stone buildings that are drawn outside the ramparts of the settlement, in the southeast. The second plan reveals for the first time that the Bulgarian Saltpeter Plant was run by the artillery team of the Kazan Military Department. The buildings of the Bulgarian Saltpeter Plant occupied an area of one tithe of 636 fathoms or 1.38 hectares. Also in the background, there are ten more “stone ruins”, although some of them are possibly mills.
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Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (August 2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.
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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were in both European and Indian forms. This hybrid nature is particularly apparent by the end of the century when the Methodist press published a hymn-book containing ghazals and bhajans in addition to hymns and Sunday school songs. The inclusion of a separate section of ghazals was evidence of the influence of the Muslim culture on the worship of Christians in North India. This mixing of cultures was an essential characteristic of the hymnody produced by the emerging church in the region and was used in both evangelism and worship. Indian and foreign evangelists relied on indigenous music to draw hearers and to communicate the Christian gospel.
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Haytian, Aram. "The Molokans in Armenia." Iran and the Caucasus 11, no. 1 (2007): 33–44. http://dx.doi.org/10.1163/157338407x224888.
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AbstractThe Molokans are a Russian sectarian group formed in the 18th century. They reject the institute of Church and the church hierarchy. The members of this group refuse to worship icons and everything that is human-made, as well as the Cross as the instrument of murder. The real Christians, they believe, must worship only the living God and recognise the Bible as the Word of God. From the beginning of the 19th century, by the initiative of the Russian Orthodox Church, the Russian government started to relocate those who rejected the Orthodoxy, including the Molokans, to the remote areas of the Empire. In Transcaucasia the Molokans were allowed to settle in the provinces of Tiflis, Erivan (Yerevan), Elizavetopol, and Baku. For the time being, most of the Molokans living in Armenia retain the communal mentality, that has allowed them for nearly two centuries to preserve their cultural and religious identity and traditions. On the other hand, individual cases of active integration have always resulted in a departure from sectarianism, which does not necessarily cause the loss of self-awareness. The article gives a detailed description of the history of the Molokan colonies in Armenia.
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Danilov, Pavel S., Yuri A. Zeleneev, and Alexander V. Sokolov. "New Materials on the Stone Temple Construction of the 18th Century in Tsaryovokokshaysk – Yoshkar-Ola." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 42 (December 23, 2022): 230–39. http://dx.doi.org/10.24852/pa2022.4.42.230.239.
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The article deals with new archaeological materials concerning one of the objects of the Tsaryovokokshaysk temple complex – the Cathedral of the Resurrection built in 1759. A brief overview of the temple construction at Tsaryovokokshaysk since the founding of the town is presented. On the basis of archival sources and scientific works on the Tsarevokokshaysk temple complex, basic information on the history of the Cathedral of the Resurrection is given, in particular, about the previous wooden temples on the place of the future cathedral, about its construction and further reconstructions, architectural features and parishioners of the church. The second part of the article presents the results of archaeological studies of the foundation of the southern chapel of the cathedral dedicated to the Hieromartyr Feodor, that was carried out in 2021 by Y.A.Zeleneyev. The features of the church architecture that have been traced archaeologically are highlighted, such as the stages of construction and reconstruction of the building, the structure features of the foundation, the dimension of the brick and the order of masonry. Special attention is paid to the heating system of the cathedral revealed during the excavations. Brief information is given on other archaeological sites and artefacts identified during the research of the church. In the course of the study the data of archival sources were confirmed, which, when compared with the results of archaeological studies, give an idea of this object of stone temple architecture of the Mari Krai in the middle of the XVIII century.
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Satapathy, Amrita. "The Politics of Travel: The Travel Memoirs of Mirza Sheikh I’tesamuddin and Sake Dean Mahomed." Studies in English Language Teaching 8, no. 1 (February 24, 2020): p66. http://dx.doi.org/10.22158/selt.v8n1p66.
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Representation of the East in 18th century western travel narratives was an outcome of a European aesthetic sensibility that thrived on imperial jingoism. The 18th century Indian travel writings proved that East could not be discredited as “exotic” and “orientalist” or its history be judged as a “discourse of curiosity”. The West had its share of mystery that had to be unravelled for the curious visitor from the East. Dean Mahomed’s The Travels of Dean Mahomed is a fascinating travelogue cum autobiography of an Indian immigrant as an insider and outsider in India, Ireland and England. I’tesamuddin’s The Wonders of Vilayet is a travel-memoir that addresses the politics of representation. These 18th century travelographies demystify “vilayet” in more ways than one. They analyse the West from a variety of tropes from gender, to religion and racism to otherness and identity. This paper attempts a comparative analyses of the two texts from the point of view of 18th century travel writing and representations through the idea of journey. It seeks to highlight the concept of “orientalism in reverse” and show how memoirs can be read as counterbalancing textual responses to counteract dominant western voices.
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Lyutko, Eugene I. "Church History and the Predicament of the Orthodox Hierarchy in the Russian Empire of the Early 1800s." Slovene 6, no. 2 (2017): 385–99. http://dx.doi.org/10.31168/2305-6754.2017.6.2.15.
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In this article, the author tries to reflect the emergence of the intellectual concept of “Church History” through a number of theoretical frameworks, setting this discursive turn on the map of the epoch using several narratives. The first is the problem of the cultural gap arising during the 18th century between the intellectual elites of the nobility and clergy. Second, we examine the bureaucratization of the empire leading both to the convergence of parallel “ecclesiastical” and “civil” administrative structures and to the emergence of the bureaucratic layer between episcopate and the monarch, who was considered as the formal “head” of the earthly ecclesiastical structure. Third, we consider the establishment of the administrative bonds between governmental authorities and individuals, which were understood as being in competition for the “pastoral” power of the church hierarchy. We next examine the change in the mode of knowledge distribution, which took place within the emergence of the “public sphere” in the early 19th-century Russian Empire. Finally, we look at the problem of the national identity emerging in the late 18th and early 19th centuries, which was centered around the concept of the ethnic community and political body (and its history) rather than on the community of believers actualized in the discourse of the epoch as the concept of Church (and its history). All those narratives on social change strive to explain the global change in Orthodox theology, which became centered on ecclesiology. This change might be effectively problematized as a transition between first and second “orders of theology” within the framework proposed by G. Kaufman. This method of explanation may be especially productive when it comes to drawing an analogy between Russian and Western theology in the modern period.
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Bode, Andrey В., and Tatiana V. Zhigaltsova. "History and Architecture of the Sretenskaya Church in Maloshuyka Village, Onega District of the Arkhangelsk Province." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 353–67. http://dx.doi.org/10.37816/2073-9567-2022-66-353-367.
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The paper deals with the history and architecture of the wooden architecture complex, situated in Maloshuyka (modern name — Abramovskaya village) in Onega District, Arkhangelsk Region. It describes the construction history of the Sretenskaya (Meeting of the Lord) Church (1873) and the bell tower (1807) in detail on the basis of the field research and archival data. The study of archival historical sources made it possible to reveal the architectural appearance of the preceding 18th century Sretenskaya Church. The identified features of its architecture were compared with the analogue Pomor churches. Based on the historical and typological comparison, we have come to the conclusion about the existence of a local church-building tradition. The results obtained include graphic reconstructions of the original appearance of the architectural ensemble in Maloshuyka as well as its appearance during the final stage of its development in the late 19th century. We analyzed historical data on the façade painting of the monuments under study and established that a specific color palette was characteristic of Pomor churches in the 19th – early 20th centuries. Also, the authors introduce new information into the scientific discourse about one lost object — a cemetery. The study resulted in obtaining new data on the history and architecture of Pomor wooden churches.
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Khodakovsky, Evgeny V. "Wooden Church Architecture of the Russian North in the Russian Art History of the Early 21st Century." Vestnik of Saint Petersburg University. Arts 11, no. 4 (2021): 696–714. http://dx.doi.org/10.21638/spbu15.2021.407.
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The article represents a historiographical review of publications on the wooden architecture of the Russian North, published in 2000–2010s. In these years the main perspectives of the research of the wooden church architecture of the Russian North can be distinguished as follows: the regional studies in the framework of large-scale scientific projects; studying the construction history and analysing the architectural features of specific objects, including in connection with their restoration; “rehabilitation” of the late period (19th–20th centuries) in the history of church wooden church building, which is a fundamentally new approach to this segment of the architectural heritage of the North; attracting a wide range of archival sources and gradually moving away from the speculative nature of unsubstantiated theoretical conclusions. An analytical review of publications on wooden church architecture published over the past twenty years is important not only for summing up intermediate results, but also for indicating further prospects for creating a complete panorama of wooden church building in the Russian North, which still remains unconnected and fragmentary, that is, forming from the history of individual monuments in different regions. The interaction of researchers of Russian wooden architecture with each other in the framework of long-term scientific projects is the key to successful joint work on the identification and introduction into scientific circulation of archival documents of the early period (16th–18th centuries) and conducting field surveys of preserved objects. The subsequent integration of the obtained data on chronological, quantitative and typological indicators will allow us to obtain a new objective picture of the historical development and artistic diversity of the monuments of wooden architecture of the Russian North.
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Sygowski, Paweł. "Na pograniczu wyznaniowym. Nieistniejąca unicka cerkiew pod wezwaniem św. Praksedy Męczennicy w Milejowie i jej wyposażenie." Annales Universitatis Mariae Curie-Sklodowska, sectio L – Artes 16, no. 1/2 (June 14, 2019): 7. http://dx.doi.org/10.17951/l.2018.16.1/2.7-41.
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<p>W czasach Rusi Halicko-Włodzimierskiej osadnictwo ruskie na terenie dzisiejszej Lubelszczyzny posuwało się systematycznie na zachód. W XV i XVI w. dotarło do doliny Wieprza. W jego środkowym biegu powstało wówczas kilka parafii prawosławnych – Łęczna, Puchaczów, a także Milejów. Parafie te po przystąpieniu diecezji chełmskiej do unii brzeskiej stały się unickimi. Usytuowanie ich na terenie ze wzrastającą przewagą osadnictwa polskiego spowodowało przechodzenie wiernych na rzymsko katolicyzm. Proces ten szczególnie widoczny jest w 2 połowie XVIII w. i 1 połowie XIX w. Parafia w Milejowie należąca do najstarszych na tym terenie, pod koniec XVIII w. liczyła zaledwie kilku parafian, a na początku XIX w. rezydował tu jedynie proboszcz unicki, ks. Bazyli Hrabanowicz. W 2 dekadzie XIX w. ówczesny właściciel dóbr milejowskich – Adam Suffczyński – rozpoczął starania o przekształcenie parafii unickiej w parafię rzymskokatolicką, a cerkwi unickiej w kościół. Okazało się to dosyć skomplikowane. Najpierw parafię unicką należało zamknąć, a dopiero potem utworzyć parafię rzymskokatolicką. Proces ten kontynuowała siostra Adama – Helena Chrapowicka, która wkrótce przekazała to zadanie kuzynowi Antoniemu Melitonowi Rostworowskiemu, a po jego śmierci założeniem parafii i budową kościoła zajęła wdowa po nim – Maria z Jansenów, a następnie ich syn Antoni Rostworowski. Parafia unicka została zamknięta w 1852 r., cerkiew rozebrana, a murowany kościół został wzniesiony w latach 1855-1856. Po śmierci wspomnianego proboszcza unickiego w 1832 r. (ostatniego tutejszego parocha), cerkwią opiekował się proboszcz Dratowa. Część wyposażenia cerkwi milejowskiej została przeniesiona do świątyni dratowskiej, gdzie spłonęło ono w roku 1886 r., w pożarze tamtejszej świątyni. Część wyposażenia zabezpieczona została we dworze milejowskim i po wybudowaniu kościoła przeniesiona do niego. Wśród tego wyposażenia wyróżnia się pochodząca z 2 połowy XVII w. ikona Matki Boskiej z Dzieciątkiem (w typie Eleusy), odnowiona w latach 2012-2013 staraniem ówczesnego proboszcza – ks. Andrzeja Juźko. Po akcji rozbiórkowej cerkwi w 1938 r. to jedna z wyjątkowo nielicznych, ocalałych ikon dawnej diecezji Kościoła wschodniego na Lubelszczyźnie.</p><p><strong>On the Religious Borderland. A Defunct Uniate Church under the Invocation of St. Praxedes the Martyr in Milejów and its Equipment</strong></p>SUMMARY<p>The parish in Milejów was one of the early Orthodox parishes in the Wieprz valley, recorded in the 1470s. The presence of the Orthodox priest in Milejów is documented in tax registers in the 16th century. More information on the Uniate parish and its Orthodox church can be found in the documents of the 18th-19th centuries. The author presents the history of the Milejów Uniate church and the parish with particular reference to the equipment of the church. First, the old Uniate church is described (the last quarter of the 17th and the fi rst half of the 18th century). The church had the high altar and three side altars; in addition, there were inter alia, liturgical vessels, altar bells, the bells on the belfry, liturgical books, an perhaps an iconostasis. The new Uniate church (the second half of the 18th and the fi rst half of the 19th century) – erected in the second half of the 18th century in place of the old one (which burnt down in ca. 1760) contained the high altar with the picture of Our Lady (painted on canvas) and two side altars. The equipment also included, inter alia, a silver and gilded pro Venerabili vessel, a chalice with a paten and a spoon, a can “for sick people”, an altar tin cross, a brass thurible, a metal swag lamp, three altar bells, a bell at the sacristy, four reliquaries, two small brass candlesticks, a processional cross, pictures, liturgical books. The next described stage is the end of the Uniate parish and the beginnings of the creation of the Roman-Catholic parish in the 19th century, founded in 1858. The new church – erected a few hundred meters from the place of the Uniate church – was consecrated in 1859. The equipment of the Uniate church before its demolition (the second quarter of the 19th century) included in 1828, inter alia, the above mentioned three altars, a new choir, a crucifi x, a confessional, a pulpit, candlesticks, pictures, and a new umbraculum. The inventory of 1847 also mentioned, inter alia, four icons situated near the high altar, a stoup, four benches, twenty candlesticks, and a porcelain chandelier. In the next part of the text the author describes the icons preserved in the Milejów church: „Matka Boska z dzieciątkiem” [Madonna and Child] and „Przemienienie Pańskie” [the Transfi guration of the Lord]. In the next parts of the article the author describes the history of the owners of Milejów, patrons and parish priests. At the end of the article he synthetically presents the history of the Milejów parish.</p>
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Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (August 2008): 421–43. http://dx.doi.org/10.1017/s0020743808081002.
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On 10 June 1738 Maria Qari wrote her Catholic Melkite bishop, Athnasius Dahhan, an emphatic letter rejecting the authority of the Melkite church to impose the Eastern rite Rule of Saint Basil upon her and her fellowʿabidāt(devotees). She unequivocally states, “It is important that your Excellency knows once and for all that I will only adopt the Augustinian Rule with the Ordinances of Saint Francis de Sales. I will not become a nun under any other circumstances, for God has called me to be free from all that binds my spirit, and I will not accept any oversight [from the Melkite church] . . . Four Jesuit missionaries are in agreement with me on this point.” This is but one missive in a voluminous record of equally rancorous discourses that spanned the better part of two decades (1730–48) and entangled the ten Aleppan devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican.
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Çevi̇kel, Nuri. "An Aspect of History of Muslims and Non-Muslims in the Late 18th Century-Ottoman Province of Cyprus." Belleten 72, no. 263 (April 1, 2008): 123–40. http://dx.doi.org/10.37879/belleten.2008.123.
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In this article, divergent positions of the Ottoman Empire and its policies, the Orthodox Church of Cyprus, the Turkish provincial administration and Müslim and zimmi (non-Muslim) subjects, and the process of their interrelations and interactions are to be exarnined. Internal and external factors of the period were quite determinant. The sources of this work are the relevant archival documents obtained from of the Ottoman Archive of Prime Ministery (İstanbul) and mostly belong to the second half of the eighteenth century, a note-vvorthy turning point in the socio-politic history of Cyprus under the Turkish rule.
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Baeva, O. V. "The Surb Gevorg Church in the Village of SultanSaly. The “Russian-Byzantine” Style in the Temple Architecture of the Don Armenians." Art & Culture Studies, no. 4 (December 2022): 286–303. http://dx.doi.org/10.51678/2226-0072-2022-4-286-303.
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In the settlements of the Don Armenians, founded in the last quarter of the 18th century by immigrants from the Crimea, many churches were built. By the beginning of the 20th century, more than ten stone churches were erected on the territory of the Armenian district. One of them is the Surb Gevorg church in the village of Sultan-Saly the architecture of which this study is devoted to. It was built in the 1860s in the “RussianByzantine” style, which stylistically distinguishes it from the rest of the temples of the Don Armenians, even those whose construction was chronologically close to that of Surb Gevorg. The temple is a unique example of the appeal of Armenian Gregorians to this style. The article presents the conclusion that the church was built according to the pattern projects of K. Thon designed in 1838. Based on archival written sources, drawings, photographic materials, and on-site observation, the author of the article studies the initial project, which remained unimplemented, the history of construction and architecture of the church of Surb Gevorg, and its place in religious construction of the Don Armenians and Russian architecture of the 19th century.
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Chouliarás, Ioannis P. "The Catholicon of the Monastery of Agios Panteleimon on the Island of Ioannina, Greece." Studia Slavica et Balcanica Petropolitana, no. 2 (28) (2020): 125–40. http://dx.doi.org/10.21638/spbu19.2020.208.
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The monastery is located at the SE end of the settlement of the Island and became widely known in modern history, as Ali Pasha was assassinated in its cells in 1822. The catholicon today is a three-aisled basilica with a quadruple roof and in its present size was probably built at late 17th or early 18th century. The aisles are separated by wooden colonnades. The W and N walls, probably most of the E, were rebuilt after their destruction in the early 19th century by falling rocks. In the E there is a semicircular arch. The original church was supposed to be a small one-aisled with a semicircular arch, traces of which were discovered on the SE side of the modern church.The monastery is located at the SE end of the settlement of the Island and became widely known in modern history, as Ali Pasha was assassinated in its cells in 1822. The catholicon today is a three-aisled basilica with a quadruple roof and in its present size was probably built at late 17th or early 18th century. The aisles are separated by wooden colonnades. The W and N walls, probably most of the E, were rebuilt after their destruction in the early 19th century by falling rocks. In the E there is a semicircular arch. The original church was supposed to be a small one-aisled with a semicircular arch, traces of which were discovered on the SE side of the modern church.From the early building phase the modern church has incorporated part of the S wall, which dates to the early 15th century. On the W side was added a late 19th-century loggia, which is roofed with a sloping roof lower than that of the church and possibly replaced an older one. The column of the loggia comes from an earlier building phase of the church. On the W side is raised a rectangular narthex, possibly of the same date as the loggia, which is roofed with a quadruple roof. The present entrance door to the main church is located at the W end of the S wall, while the original door was opened in the middle of the same wall and has been walled today. There is a small conch above the walled door.The church is built of stone with irregularly placed stones. More elaborate construction on the arch with carved stones in the pseudo-isodomic system. On the S wall between the stones are inserted bricks. Brick arched frame is formed above the walled gate. The fresco decoration of the catholicon is confined to the outer front of the S wall and the lower parts of the main church. It is of particular importance, as we distinguish five post-Byzantine phases, the first of which at the end of the 15th century. The first is located in the E part of the outer front of the S wall. The rest continue to the W on the outer front of the same wall and on the lower parts inside the main church.In the initial phase of the frescoes belong the Deisis with the Christ and the Virgin, as well as the frontal St. Nicholas, behind the Virgin. The upper parts of the scene have been repainted. The next phase, which can be dated to the 16th century, involves the half-bodied Christ above the conch of the S wall, who blesses with open arms and two full-length archangels on either side of the conch, who have also been repainted. In the third phase of the painting belongs the enthroned Virgin holding the Child amid two angels, pictured behind her massive wooden throne. The composition is to the right of the entrance door to the church. This layer is precisely dated by a dedicatory inscription bearing the date ZΡKϚ (= 1617/18). The penultimate phase is found only in the interior of the catholicon, in the lower parts of the sanctuary, and on the N and S walls of the main church, where a decorative zone is distinguished. The feet of at least two saints are visible on the N wall, another figure of saint next to the iconostasis on the S wall and to the right of the doorway to the church the lower part of the body of a frontal archangel, who steps on a cloud. Above the door there should have been the inscription, mentioned by Aravantinos, but not preserved today, and bearing the date ΑΨΖ (= 1707). During the late 19th century, the outer conch of the S wall was painted with St. Panteleimon, who is depicted half-bodied and holding a vessel and a scalpel.The building phases of the catholicon and the multiple layers of its decoration make it one of the most important monuments of the Ioannina area, as it locates the oldest known frescoes on the Island and throughout the Ioannina basin. At the same time, after reading of one of the dedicatory inscriptions, it was possible to distinguish more clearly the painting layers and to make more effective use of the older reading, by Aravantinos, of the inscription in the interior of the catholicon.
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POSOKHOVA, Liudmyla, and Joanna KOWALIK-BYLICKA. "The Library of Varlaam Shyshatsky in the Context of a ‘Reading Revolution’ in the Ukrainian Lands (Second Half of the 18th – Early 19th Centuries)." Historia i Świat 11 (September 8, 2022): 219–36. http://dx.doi.org/10.34739/his.2022.11.13.
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Varlaam Shyshatsky (1750-1821) was a prominent figure in the Russian Orthodox Church. In this article, the author’s focus is on his personal library – one of the most substantial book collections in Eastern Europe in the second half of the 18th and early 19th centuries, which has never been analyzed before. The article not only analyzes the composition of Varlaam Shyshatsky’s library, but also compares this collection with the personal libraries of other figures belonging to the same social group. The analysis is grounded in the broad context of the history of reading and book culture in Europe. Based on a number of criteria, it is concluded that significant changes in the culture of reading took place in the Ukrainian lands of the Russian Empire in the second half of the 18th century – first and foremost the emergence of ‘extensive’ reading and development of a number of new cultural practices among the ‘enlightened elite’. The composition of the library of Varlaam Shyshatsky also attests to the cultural uniqueness of the region and argues in favor of the thesis about the existence of a ‘Ukrainian Enlightenment’ as a phenomenon with national and regional specifics of its own.
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Van Hal, Toon. "Protestant Pioneers in Sanskrit Studies in the Early 18th Century." Historiographia Linguistica 43, no. 1-2 (June 24, 2016): 99–144. http://dx.doi.org/10.1075/hl.43.1-2.04van.
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Summary Sanskrit has played a notable role in the history of the language sciences. Its intensive study at the turn of the 19th century went hand in hand with the institutionalization of linguistics as an independent academic discipline. This paper endeavours to trace the earliest Sanskrit studies conducted by Protestant missionaries in Tranquebar (present-day Tharangambadi in Tamil Nadu) under the auspices of the Dänisch-Hallesche Mission from 1706 onwards. In contrast to some of their Jesuit colleagues, the Protestant missionaries did not leave us full-blown manuscript grammars. However, this does not imply that the Tranquebar missionaries had no interest in the sacred language of the Hindus. It was, of course, the primary concern of all missionaries to spread the word of Christ among the indigenous people. Hence, they placed an extremely high value on a firm command of the local vernacular languages. In the case of the Tranquebar missionaries, the study of both Portuguese and Tamil was, therefore, prioritized. In a second stage, however, many of the Tranquebar missionaries, once they had mastered the local vernaculars, gained interest in Sanskrit, which they frequently styled ‘Malabaric Latin’. Partly on the basis of unpublished manuscript sources, this paper (a) investigates why the Tranquebar missionaries were interested in Sanskrit in the first place, (b) surveys the numerous problems they had to overcome, and (c) studies their interaction with scholars working in Europe, from whom they received many incentives. In so doing, the paper investigates to what extent this 18th-century interest in Sanskrit reflects a fascination with the original traditional culture and religion of South India. In conjunction with this, the paper also examines to what extent this largely overlooked chapter in early Sanskrit philology may shed an indirect light on the specific role of Sanskrit in the institutionalization of linguistics.
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Anders-Namzhilova, Kristina Ju. "Hyacinth Karpinsky’s translation of the “Tractatus de Processione Spiritus Sancti” by Adam Zernikaw." Slovene 7, no. 1 (2018): 211–30. http://dx.doi.org/10.31168/2305-6754.2018.7.1.10.
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The anti-catholic Tractatus de Processione Spiritus Sancti by Adam Zernikaw was created in the late 17th century in Latin and was significant for interconfessional polemic between the Orthodox and the Catholic Church in the Russian Empire over the next centuries. In this paper we systematize information about the history of the tractate in Russia, including its significance for the Tractatus de Processione Spiritus Sancti by Theophan Prokopovich. Russian translations of Adam Zernikaw’s Tractatus are also considered. The earliest Russian translation was done in Kiev in the late 18th century by Hieronym Koptsevich into late Church Slavonic. In 1795, the Ober-Procurator Aleksei Musin-Pushkin commissioned Hyacinth Karpinsky to do another translation, this time into Russian, but the translator had died before the translation was finished. After that, the Synod ordered the members of the Moscow Ecclesiastical Censorship committee to finish it, but it became impossible due to Adam Zernikaw’s original Latin text getting mixed up with the Theophan Prokopovich’s work by the same name. Eventually, the first Russian publication of Tractatus de Processione Spiritus Sancti by Adam Zernikaw happened in 1902. Using different manuscripts of Hyacinth Karpinsky’s Russian translation, we analyze the language edits made by the translator and make suggestions on specifics of the development of a style of Russian-language religious literature in late 18th – early 19th centuries.
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Pitt, Ken, Damian M. Goodburn, Roy Stephenson, and Christopher Elmers. "18th- and 19th-century shipyards at the south-east entrance to the West India Docks, London." International Journal of Nautical Archaeology 32, no. 2 (October 2003): 191–209. http://dx.doi.org/10.1111/j.1095-9270.2003.tb01444.x.
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Pitt, K. "18th- and 19th-century shipyards at the south-east entrance to the West India Docks, London." International Journal of Nautical Archaeology 32, no. 2 (November 2003): 191–209. http://dx.doi.org/10.1016/j.ijna.2003.02.001.
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Lanszki-Széles, Gabriella. "Egyházi öltözékek, miseruhák Gölle és Kisgyalán községekben a 18–21. században." Kaposvári Rippl-Rónai Múzeum Közleményei, no. 7 (2020): 305–20. http://dx.doi.org/10.26080/krrmkozl.2020.7.305.
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The paper was written about the church attires of the two villages of Outer-Somogy County from the 18th to the 21st century, taking into account ecclesiastical art and lo-cal history aspects. During the Counter-Reformation period, Baroque art was destined to conquer believers in the Catholic religion. A good example of this is the more than 250-year-old mass chasuble, which is a latent applied art value in Gölle. This chasuble bears several common similarities with the mass dresses from Maria Theresa ‘s embroidery workshop: it is very richly embroidered with scotch, its pattern and color are also similar. During the 19th-20th centuries not only aris-tocratic women but also peasant women embroidered mass chasubles. In these villages one can find mass chasubles with Matyo, Kalocsa and Buzsák patterns. In the case of Kis-gyalán village, we could also form a picture of the time and way of making the chasubles. The changes in the motif on the mass dresses can be well traced in the photos, from the 18th to the 21st century.