Journal articles on the topic 'Ireland – Church history – 17th century'
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1
Salmon, Vivian. "Missionary linguistics in seventeenth century Ireland and a North American Analogy." Historiographia Linguistica 12, no. 3 (January 1, 1985): 321–49. http://dx.doi.org/10.1075/hl.12.3.02sal.
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Summary Accounts of Christian missionary linguists in the 16th and 17th centuries are usually devoted to their achievements in the Americas and the Far East, and it is seldom remarked that, at the time when English Protestant missionaries were attempting to meet the challenge of unknown languages on the Eastern seaboard of North America, their fellow missionary-linguists were confronted with similar problems much nearer home – in Ireland, where the native language was quite as difficult as the Amerindian speech with which John Eliot and Roger Williams were engaged. Outside Ireland, few historians of linguistics have noted the extraordinarily interesting socio-linguistic situation in this period, when English Protestants and native-born Jesuits and Franciscans, revisiting their homeland covertly from abroad, did battle for the hearts and minds of the Irish-speaking population – nominally Catholic, but often so remote from contacts with their Mother Church that they seemed, to contemporary missionaries, to be hardly more Christian than the Amerindians. The linguistic problems of 16th-and 17th-century Ireland have often been discussed by historians dealing with attempts by Henry VIII and his successors to incorporate Ireland into a Protestant English state in respect of language, religion and forms of government, and during the 16th century various official initiatives were taken to convert the Irish to the beliefs of an English-speaking church. But it was in the 17th century that consistent and determined efforts were made by individual Englishmen, holding high ecclesiastical office in Ireland, to convert their nominal parishioners, not by forcing them to seek salvation via the English language, but to bring it to them by means of Irish-speaking ministers preaching the Gospel and reciting the Liturgy in their own vernacular. This paper describes the many parallels between the problems confronting Protestant missionaries in North America and these 17th-century Englishmen in Ireland, and – since the work of the American missions is relatively well-known – discusses in greater detail the achievements of missionary linguists in Ireland.
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Ford, Alan. "The Church of Ireland: a critical bibliography, 1536–1992 Part II: 1603–41." Irish Historical Studies 28, no. 112 (November 1993): 352–58. http://dx.doi.org/10.1017/s0021121400011299.
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There is a marked difference between the history of the Church of Ireland in the sixteenth century and in the early seventeenth century. The historian of the early Reformation in Ireland has to deal with shifting religious divides and, in the Church of Ireland, with a complex and ambiguous religious entity, established but not necessarily Protestant, culturally unsure, politically weak, and theologically unselfconscious. By contrast, the first part of the seventeenth century is marked by the creation of a distinct Protestant church, clearly distinguished in structural, racial, theological and political terms from its Roman Catholic counterpart. The history of the Church of Ireland in the first four decades of the seventeenth century is therefore primarily about the creation of this church and the way in which its new structures and exclusive identity were shaped.
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Kuzmina, Marina D. "“Alphabet Scribe” in the History of Russian Literature." Philology 19, no. 9 (2020): 87–101. http://dx.doi.org/10.25205/1818-7919-2020-19-9-87-101.
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The article is dedicated to the study of the most significant and popular Old Russian scribe – “Alphabetical”, written in the late 16th – early 17th century according to researchers. The assumption is made that it was replenished and adjusted over several decades, quickly responding to the demands of the times and reflecting the main processes that took place in Russian literature of the 16th and especially the 17th century. The scribe reflected the central feature of this period: the interaction of the traditional and the new, with an emphasis on the new. It demonstrates such new aspects of Russian literature of the 17th century as secularization, democratization, fiction, and individualization. It is rather telling that the vast majority of sample messages are private letters written for relatives and friends. Particularly noteworthy are the samples of ‘anti-friendly’ letters, some of which are parodies of friendly letters. They make up an organic part of the 17th century parodies, namely such satirical texts as Kalyazinsky Petition, The Dowry Document, The Tale of Ersh Ershovich, The Service of the Tavern. As it is known, parodies play a crucial role in the turning periods of literary development, which was the 17th century. In this era, first of all, the most stable and therefore most recognizable genres were parodied: business (petitions, dowry, court documents, etc.) and church (hagiographies, prayers, akathists, church services, etc.) writing. Quite noteworthy is the appearance along with these parodies of the parody of the epistolary genre, indicating that it had fully developed, and occupied a proper place in the system of literature genres, and was unmistakably recognized by authors and readers. Moreover, a new, ‘secular’ version had developed and was recognized: friendly letters, which were by no means educational, unlike those popular in Ancient Russian literature of previous centuries.
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Kuzmina, Marina D. "“Alphabet Scribe” in the History of Russian Literature." Philology 19, no. 9 (2020): 87–101. http://dx.doi.org/10.25205/1818-7919-2020-19-9-87-101.
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The article is dedicated to the study of the most significant and popular Old Russian scribe – “Alphabetical”, written in the late 16th – early 17th century according to researchers. The assumption is made that it was replenished and adjusted over several decades, quickly responding to the demands of the times and reflecting the main processes that took place in Russian literature of the 16th and especially the 17th century. The scribe reflected the central feature of this period: the interaction of the traditional and the new, with an emphasis on the new. It demonstrates such new aspects of Russian literature of the 17th century as secularization, democratization, fiction, and individualization. It is rather telling that the vast majority of sample messages are private letters written for relatives and friends. Particularly noteworthy are the samples of ‘anti-friendly’ letters, some of which are parodies of friendly letters. They make up an organic part of the 17th century parodies, namely such satirical texts as Kalyazinsky Petition, The Dowry Document, The Tale of Ersh Ershovich, The Service of the Tavern. As it is known, parodies play a crucial role in the turning periods of literary development, which was the 17th century. In this era, first of all, the most stable and therefore most recognizable genres were parodied: business (petitions, dowry, court documents, etc.) and church (hagiographies, prayers, akathists, church services, etc.) writing. Quite noteworthy is the appearance along with these parodies of the parody of the epistolary genre, indicating that it had fully developed, and occupied a proper place in the system of literature genres, and was unmistakably recognized by authors and readers. Moreover, a new, ‘secular’ version had developed and was recognized: friendly letters, which were by no means educational, unlike those popular in Ancient Russian literature of previous centuries.
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O’Ferrall, Fergus. "The Church of Ireland: a critical bibliography, 1536–1992 PartV: 1800–1870." Irish Historical Studies 28, no. 112 (November 1993): 369–76. http://dx.doi.org/10.1017/s0021121400011329.
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The ‘United Church of England and Ireland’, established by the Act of Union ‘for ever’ as ‘an essential and fundamental part of the Union’, survived less than seventy years. N. D. Emerson, in his 1933 essay on the church in this period, presented the history of the church in the first half of the nineteenth century as ‘the history of many separate interests and movements’; he suggested a thesis of fundamental importance in the historiography of the Church of Ireland: Beneath the externals of a worldly Establishment, and behind the pomp of a Protestant ascendancy, was the real Church of Ireland, possessed of a pure and reformed faith more consciously grasped as the century advanced and labouring to present its message in the face of apathy and discouragement, as well as of more active and hostile opposition.Recent historical work has begun to trace the ‘many separate interests and movements’ and to explore in detail both the ‘worldly Establishment’ and the increasingly predominant evangelical influence of the Church of Ireland during the post-union period. The main topics investigated have been the structure of the church, the political relationships of the church, the evangelical movement, the mentalities of various social groups (drawing upon literary sources), and local or regional studies. The numerous gaps in the research and in our knowledge which exist seem now all the starker given the high quality of so many recent studies concerning the Church of Ireland in this period.
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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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LIVESEY, JAMES. "BERKELEY, IRELAND AND EIGHTEENTH-CENTURY INTELLECTUAL HISTORY." Modern Intellectual History 12, no. 2 (December 11, 2014): 453–73. http://dx.doi.org/10.1017/s1479244314000572.
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Eighteenth-century Irish intellectual history has enjoyed a revival in recent years. New scholarly resources, such as the Hoppen edition of the papers of the Dublin Philosophical Society and the recently published Berkeley correspondence, have been fundamental to that revival. Since 1986 the journal Eighteenth-Century Ireland: Iris an dá chultúr has sponsored a complex conversation on the meaning and legacy of the eighteenth century in Irish history. Work in the journal and beyond deploying “New British” and Atlantic histories, as well as continuing attention to Europe, has helped to enrich scholarly understanding of the environments in which Irish people thought and acted. The challenge facing historians of Ireland has been to find categories of analysis that could comprehend religious division and acknowledge the centrality of the confessional state without reducing all Irish experience to sectarian conflict. Clearly the thought of the Irish Catholic community could not be approached without an understanding of the life of the Continental Catholic Church. Archivium Hibernicum has been collecting and publishing the traces of that history for a hundred years and new digital resources such as the Irish in Europe database have extended that work in new directions. The Atlantic and “New British” contexts have been more proximately important for the Protestant intellectual tradition.
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Ireland, Colin. "Seventh-Century Ireland as a Study Abroad Destination." Frontiers: The Interdisciplinary Journal of Study Abroad 5, no. 1 (November 15, 1999): 61–80. http://dx.doi.org/10.36366/frontiers.v5i1.72.
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In order to reconstruct the life of “study abroad students” in seventh-century Ireland I rely primarily on three sources. The first two sources are the English churchmen Aldhelm and Bede. Aldhelm (d.709), abbot of Malmesbury and later bishop of Sherborne, was the first Anglo-Saxon man of letters. Fortunately, at least two letters by him to Anglo-Saxon students who studied in Ireland survive. Bede (d.735), a priest at Wearmouth-Jarrow, was the greatest of the Anglo-Saxon men of letters. He wrote a history of the Anglo-Saxon Church (Historia Ecclesiastica [HE]), cited frequently in this article, which often notes the relationships between the English and the Irish in the seventh century. As English clerical scholars, Aldhelm and Bede are eager to promote the Church of Rome and Anglo-Saxon England’s role in its growth. Nevertheless, they frequently acknowledge the Irish contribution to English Church history and Anglo-Saxon learned culture. Bede tells us, for example, that Irish schools provided English students with free books and free instruction. My third major source is the Hisperica Famina1 “Western Sayings,” a cryptic Latin text written in Ireland by, or about, foreign students sometime probably between c.650 and c.665. The Hisperica Famina are secular in tone and give us our most intimate
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Mankova, Irina L. "THE TOBOLSK BISHOP’S HOUSE AS THE ACTOR OF THE COLONIZATION OF SIBERIA IN THE 17TH CENTURY." Ural Historical Journal 74, no. 1 (2022): 82–91. http://dx.doi.org/10.30759/1728-9718-2022-1(74)-82-91.
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In the course of the development of Siberia the Russians created an authentic “living space” on the colonized lands, relying on their religious traditions and practices. The article shows the role of the Tobolsk bishop’s house in the formation of the socio-cultural environment in the territory under development in accordance with the norms of the Christian way of life. The “bishop’s house” is understood as a regional institution of the Russian Orthodox Church, which organized and controlled the spiritual sphere of the life of the local society. The Siberian diocese was created in 1620. The bishops used the centuries-old experience of the Russian Orthodox Church and, at the same time, responded to specific “challenges”. These “challenges” were associated with the huge scale of the controlled territory and its considerable remoteness from the center, the lack of priests and their doubtful moral appearance, peculiarities of the sex composition of the first Russian settlers, disagreements with secular administrations on the issue of power-sharing. The main concern of the 17th century Siberian bishops was the maintenance of the moral state of society, regularization of the church sphere, as well as anxiety about the population of Siberia, including the indigenous people. During the 17th century a system of the diocesan administration was created. The regional features of this system were expressed in the variety of principles for the division on the tithe districts and the replacement rates of secular decals by spiritual customers (representatives of the white and black priests). The church court of the law, organized by the Tobolsk bishop’s house, was an important tool for curbing “disorder” both among the clergy and in the secular community. The Orthodox landscape was formed on the territory under its jurisdiction to satisfy the spiritual needs of the local society. By the end of the 17th century, there were about 225 churches in the diocese, including monasteries. Most of them were located in Western Siberia, which was the most developed part of the diocese and closest to its center. The problem of providing parishes with priests was solved, and widely revered regional shrines appeared. The christianization of the indigenous population was carried out mainly by the forces of the monasteries. Using various forms of the influence on the society, the Tobolsk bishop’s house exerted a great influence on the religious and moral condition of the local society and became one of the leading actors in the colonization process.
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Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.
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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.
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Tretiak, Kyrylo. "On the Question of the Changes in the Architecture of the Church of St. St. Peter and Paul and its Bell Tower in Kyiv on 4 Prytysko-Mykilska Street." Ethnic History of European Nations, no. 63 (2021): 30–38. http://dx.doi.org/10.17721/2518-1270.2021.63.04.
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The article is about the study of the history of one of the unique architectural monuments of Kyiv – Stt. Peter’s and Paul’s Church (early 17th century) and its bell tower (mid-18th century). The church was only one example of the Gothic architecture in Kyiv preserved till 1930s. At the same time, it was only one Kyiv’s Rome-catholic (Dominican) temple which survived through the anti-Polish war in 1648–1654 had being transformed into Orthodox church. The author tries to trace the process of construction and reconstructions of the temple and its bell tower and understand how the buildings looked like during different periods of their existence and which transformations they underwent during 17th – 19th centuries. The author uses rare images of these buildings and descriptions of contemporary witnesses as sources. The analysis of similar buildings of the same time also helped to the author in hypothetically reconstruction of the previous views of the church and the bell tower. As a result of the research, the author concludes that originally the building of the Dominican Church of St. Nicholas (later the Orthodox Stt. Peter’s and Paul’s Church) had the form of late Gothic architecture. In the middle of the 17th century. the building was reconstructed in the forms of European Baroque and in 1744th – 1750th the temple was redesigned in the forms of Ukrainian Baroque style. Analyzing the architecture of the bell tower of Stt. Peter’s and Paul’s Church (as well as the architecture of other baroque bell towers in Kiyv) the author concludes that this building never had three tiers, contrary to popular belief among historians. The author argues that none of the churches in Podil (historian district of Kyiv near the Dnieper river) had no more than two tiers in18th century. This is confirmed by images of this district of Kyiv at that time. The author suggests that the third tier could be mistakenly called a large baroque dome of the bell tower, which burned down during the fire in 1811 and was replaced by a classicism style one.
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Hoireabhárd, Seán Ó. "Derbforgaill: twelfth-century abductee, patron and wife." Irish Historical Studies 46, no. 169 (May 2022): 1–24. http://dx.doi.org/10.1017/ihs.2022.1.
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AbstractThis paper explores the themes of abduction, patronage, female wealth and marital relationships through their intersection in the life of Derbforgaill (d. 1193), whose abduction in 1152 sparked a chain of events that contributed to the English invasion of Ireland. Derbforgaill is also remembered for her donations to Mellifont in 1157, during the consecration of its ‘church of the monks’, and to the construction of a nuns’ church in Clonmacnoise in 1167. Focusing on the broader political context of these donations offers strong grounds for reconsideration of both Derbforgaill's and other women's experiences. Among the wider implications of this study must be the reconceptualisation of female political importance as functional through or in concert with marriage partners, rather than the natal family.
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Farrelly, Jean, Caimin O’Brien, Sarah Paynter, Hugh Willmott, Joe Fenwick, Malcolm Gould, Rosanne Meenan, and William McCann. "Excavation of an early 17th-century glassmaking site at Glasshouse, Shinrone, Co. Offaly, Ireland." Post-Medieval Archaeology 48, no. 1 (June 2014): 45–89. http://dx.doi.org/10.1179/0079423614z.00000000048.
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Salimov, Aleksey M., Elena A. Romanova, and Vasily V. Danilov. "Unknown church in the western part of Tver Kremlin." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 60 (2021): 224–36. http://dx.doi.org/10.37816/2073-9567-2021-60-224-236.
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The present paper explores the history of one of the Tver Kremlin cemeteries first surveyed archaeologically in 1998 (figure 1). Based on the analyses of the material gained and its dating the authors indicate the period of the studied part of necropolis functioning as the second quarter of the 16th – the border of the 16–17th centuries (figures 2–5). The cemetery existed by the wooden church which was destroyed probably in the period of “the Time of Troubles” in the early 17th century. The church stood in the western part of the Tver Kremlin, 200 meters to the west of central ensemble of stone temples including the Cathedral of Transfiguration of Our Saviour as well as constructions of Prince’s Yard and the Bishop’s one. The consecration of the necropolis’ church has been determined probably as “the Church of Life-giving Trinity over the Bishop’s Yard” [6, р. 296]. Authors came to the conclusion on the basis of studying several written and archaeological sources.
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Gurianova, Natalya S. "Eschatology and Religiosity of the People in Russia in the 17th Century." Vestnik NSU. Series: History, Philology 20, no. 8 (October 28, 2021): 23–33. http://dx.doi.org/10.25205/1818-7919-2021-20-8-23-33.
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The article studies the religiosity of Russian population in the 17th century in order to find out the type of this state of public mind. Special attention is drawn to the acuteness of eschatological expectations in society, which intensified during periods of crises. After the Time of Troubles (Smuta), the Church, trying to bring society out of the spiritual crisis, had been exploiting the “end of the world” topic through publishing relevant texts. This trend was especially noticeable during the time of Patriarch Joseph. The decision of the Moscow Printing House (Pechatnyi Dvor) to extend the amount of eschatological publications was determined not only by the direction of church policy, but also by the request in society, the desire of the population to get a more complete picture of the Christian teaching about the ultimate destinies of the world and man, since the spiritual crisis had presupposed an increase of apocalyptic moods. This desire indicates that the population was characterized by the religiosity of the medieval type. The article scrutinizes in particular the 2nd half of the 17th century, which modern researchers rightly designate as the early Modern era. In a society with such a keen perception of the time, the church reform, initiated in the middle of the century by Patriarch Nikon, was naturally not supported by a part of the population. In the interpretation of the defenders of the Old Belief, the actions of the reformers turned into clear signs of the advent of the kingdom of Antichrist, as it was prophesied in Christian teaching. It was not some peculiarity of the worldview of the opponents of church reform, their behavior adjusted the religiosity of the epoch. To justify these thoughts the position of Patriarch Nikon could be mentioned. Nikon found himself in a situation of disapproval and, arguing to be wrongfully convicted and misunderstood, he also used the eschatological doctrine. Based on the analysis of such facts, the article concludes that the 2nd half of the 17th century was characterized by religiosity of the medieval type.
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Flikop-Svita, Halina Aljaksandrawna. "«Local altars» ― a unique phenomenon of the Greek-Catholic church in Belarus (late 17th – early 19th centuries)." Studia Slavica et Balcanica Petropolitana, no. 2 (28) (2020): 159–78. http://dx.doi.org/10.21638/spbu19.2020.210.
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The article discusses the unique cultural and religious phenomenon which was formed and existed for about a century and a half in the Greek Catholic (Uniate) Church of the Rzeczpospolita — altars, included in the iconostasis. To denote these sacred objects in the Uniate records of the 18th century, as it became known from numerous researched historical documents, the Polish-language term «ołtarze namiesne» («local altars») was used. «Local altars» was created with the setting of the throne to the icons of the local (lower) rank of the iconostasis — hence the name. Their occurrence is related to the adoption of Uniate religious practices, which was originally preserved in the Eastern Christian rites, the Western-Christian traditions. «Local altars» is an alternative to the traditional Catholicism of the side wall of the altars. In liturgical practice they were used with the same purpose — they can serve custom-made mass, but in manufacturing it was more simple and budget method: it was necessary only to put the throne to the iconostasis under the local icon. With time, formed a way of creating iconostases originally included in them aedicules — architecturally designed niches for local icons, which visually resembled the traditional architectural retablo altars. With the abolition of the Uniate Church in 1839 temples were converted to Orthodoxy, and all attributes of Catholicism were dismantled. Up to the present time on the territory of Belarus has no surviving full «local altar» with the throne. The study was conducted on the basis of historical documents of the late 17th – early 19th centuries with descriptions of nearly two thousand parish, branch, monastery and Cathedral Greek-Catholic churches in Belarus. It was found that by 1676 the practice of using «local altars» already existed, as evidenced by the revealed date of creation of the only preserved in Belarus, Uniate iconostasis with aedicules from the Church of Assumption monastery in Zhirovichi village, Slonim district of Grodno region. Thus, the «local altars» to the last quarter of the 17th century became the Uniate practice, where it was used until the early 19th century. Due to the complete loss of the artifacts to date, this sacred phenomenon in the Greek-Catholic churches in Belarus was not known.
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Стасюк, И. В. "St. Paraskeve's (St. Michael's) church in Pyatnitsky monastery on the Ivangorod road: the outcomes of the 2018-2019 archaeological studies." Architectural archeology, no. 2 (December 20, 2020): 215–26. http://dx.doi.org/10.25681/iaras.2020.978-5-94375-327-5.215-226.
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Пятницкий монастырь располагался в конце XVI - XVII в. на дороге между крепостями Ям и Ивангород. Каменный монастырский храм, выстроенный между 1577 и 1581 гг., был заброшен в XVII в., в 1780 г. восстановлен и освящен в честь Архистратига Михаила. Функционировал в качестве приходского до 1938 г., разрушен в ходе боевых действий и немецкой оккупации в 1941 г. В 2018-2019 гг. раскопками исследованы фундаменты сохранившейся северной части храма. Южная часть полностью уничтожена карьером. Реконструирована строительная история храма в конце XVI - начале XX в. Раскрыты очертания древнего каменного трехапсидного четырех-столпного храма, фундаменты которого сложены из плиты на растворе. Этот храм последней трети XVI в. предположительно построен псковскими мастерами. In late 16th and 17th centuries, Pyatnitsky (St. Paraskeve's) monastery was located on the road between fortresses Yam and Ivangorod. The stone monastery church was built between 1577 and 1581, then abandoned in the 17th century and restored and reconsecrated to St. Archangel Michael in 1780. Until 1938, it was a parish church, then was destroyed during the war and the German occupation in 1941. In 2018 and 2019, the fragments of the surviving northern wall of the church were excavated and studied. The southern part of the church has been obliterated and gave way to a sand pit. After the excavation, it has become possible to reconstruct the building history of the church from late 16th to early 20th century. Outlines of the old stone three-apse and four-column church have been traced, with its surviving fragments made of plinthiform bricks bound together by mortar. This church must have been build by a Pskov team of masons in the last decades of the 16th century.
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Michalik, Piotr. "PRAWNE GWARANCJE REALIZACJI ZASADY ROZDZIAŁU KOŚCIOŁA OD PAŃSTWA W XVII-WIECZNYM MARYLANDZIE." Zeszyty Prawnicze 11, no. 3 (December 20, 2016): 243. http://dx.doi.org/10.21697/zp.2011.11.3.13.
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LEGAL GUARANTEES OF REALIZATION OF THE IDEA OF THE SEPARATION OF CHURCH AND STATE IN THE 17TH CENTURY MARYLANDSummary The paper is devoted to an analysis of church – state relations in the seventeenth century Maryland, an English colony founded in America in 1634 a Catholic, by Cecil Calvert, Lord Baltimore. As far as the paper concernes in seventeenth century Maryland there was not only religious toleration but also the separation of church and state. Although formally Charter of Maryland introduced Anglican establishment in the colony, lords Baltimore sought to realize the idea of the separation of church and state from the very beginning of the history of Maryland till the overthrow of Charles Calvert in 1689. Under the lords Baltimore the separation of church and state in Maryland was in practice guaranteed by several legislative acts enacted by Maryland General Assembly and sanctioned by Lord Baltimore, particularly An Act ordaining certain Laws for the Government of this Province from 1639, An Act for Church liberties from 1640 and An Act Concerning Religion from 1649.
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Vaupot, Sonia. "The Relationship between the State and the Church in Vietnam through the History of the Society of Foreign Missions of Paris." Bogoslovni vestnik 79, no. 3 (2019): 825–36. http://dx.doi.org/10.34291/bv2019/03/vaupot.
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Religion and the Catholic Church have played an important role in Vietnamese history. The article examines the development of the Catholic Church in Vietnam, from the 17th Century to the 20th Century, based on reports published by the Society of Foreign Missions of Paris (M.E.P.) who contributed to the evangelization of many Asian countries. In this contribution, we will highlight the work and the development of the M.E.P through their reports. We will also focus on the relationship between the states who played a specific role in the history of the Catholic Church in Vietnam, from the creation of the M.E.P. until the period of post-colonization, with specific reference to the attitude of different states throughout the history of Vietnam. The survey of the activities of Catholics in Vietnam suggests that French missionaries were well organized and proactive throughout the centuries, and that the adoption of Christianity in Vietnam was achieved through cooperation between the M.E.P and the Vietnamese population.
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Murray, James. "Historical revisit: R. Dudley Edwards, Church and state in Tudor Ireland (1935)." Irish Historical Studies 30, no. 118 (November 1996): 233–41. http://dx.doi.org/10.1017/s0021121400012876.
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Robert Dudley Edwards’s Church and state in Tudor Ireland is an extremely durable, almost monolithic, work. Despite recent judgements that it is shot through with the confessional bias of its author, it has managed to retain an eminent place in the Irish historical canon since its publication in 1935. Two plausible reasons for this durability are readily identifiable. The first concerns Dudley Edwards’s role as a ‘founding father’ of ‘scientific’ historical scholarship in Ireland. In this context, Church and state stands out as an archetypal publication of the ‘new history’ and, for the author’s increasingly self-conscious successors, an important reference point in any endeavour to analyse or explain their profession and its work. The second reason concerns the book’s recurrent utility. Despite its age, Church and state is still the most reliable single-volume history of sixteenth-century Ireland’s Reformation experience, a volume which provides informative and citable material for present-day students and researchers alike.
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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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Korzo, Margarita A. "The Orthodox Sermon in the Polish-Lithuanian Commonwealth of the 17th Century: Some Observations." Slovene 6, no. 2 (2017): 578–96. http://dx.doi.org/10.31168/2305-6754.2017.6.2.25.
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It has traditionally been assumed that the oral preaching practice of the Orthodox Church in Poland at the turn of the 16th and 17th centuries was brought to life by external and mainly Catholic influences. The present article attempts to rethink these influences and offer an explanation not in terms of “mechanical” borrowings and a succumbing of Orthodox theology to Western influences (the concept of “pseudomorphosis” articulated by G. Florovsky), but rather in terms of a creative response to the external confessional challenges of the epoch (the concept of “polymorphism” proposed by G. B. Bercoff). Examples of such a reception are the sample sermons on the church sacraments and funeral sermons included as an annex to Orthodox rituals. Published for the first time in the Vilnius edition in 1621, texts of this kind were legitimized by Metropolitan of Kiev Piotr Mogila in his Euhologion of 1646. Instructive sermons from the Polish version of the Roman Ritual, which go back to the 16th-century teachings on the church sacraments by S. Karnkowski, M. Kromer, and H. Powodowski, were used as models for these Orthodox sample sermons. Although the idea to incorporate such sample sermons in Orthodox rituals was inspired by the Polish tradition, this does not mean that the Orthodox authors also borrowed the instruction texts from the Catholic rituals. As an example of borrowings, the article analyzes the “Kazanie na pogrebe” from the Vilnius Ritual, 1621. Textual analysis of the given sermon shows its compositional and, partially, even its substantial dependence on a sermon written by a Polish Dominican, W. Laudański (1617), and also its familiarity with Augustine’s theological legacy, which was available only in Latin editions.
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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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Borisova, T. S. "17th-century book correction in the history of the Church Slavonic translation of the Akathist Hymn." Sibirskiy filologicheskiy zhurnal, no. 2 (2020): 266–76. http://dx.doi.org/10.17223/18137083/71/22.
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ОСІНЧУК, ЮРІЙ. "Церковнослов’янська лексика зі семантикою ‘Бог; Божа особа’ у староукраїнських текстах." Studia Slavica Academiae Scientiarum Hungaricae 64, no. 2 (February 6, 2021): 383–96. http://dx.doi.org/10.1556/060.2019.64211.
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The present paper is based on materials of different genres and different styles of Ukrai- nian written monuments of the 16th and the 17th centuries (acts, court documents, wills, deeds, documents of church and school fraternities, chronicles, works of religious, polemi- cal and fiction, memos of scientific and educational literature, liturgical literature, episto- lary heritage, etc.) which are included in the source database of the Dictionary of Ukrainian language of the 16th century and the first half of the 17th century and its unique lexical card index, which is stored at the Ukrainian Language Department in the I. Krypiakevych Institute of Ukrainian Studies of the National Academy of Sciences of Ukraine (Lviv). The composition and structural organization of Church Slavonic lexemes meaning ‘God; God’s face’ as well as their origin and history are studied.It was found that the register of this vocabulary included more than fifty phonetic and graphic Church Slavonic elements expressing the concept of ‘God; God’s face’ different in word-forming structure. The main attention is paid to the etymological analysis of the studied tokens, which was primarily to clarify their semantic etymon. It is established that the analyzed Church Slavonicisms are mostly semantic loans from the Greek language, which preserved their semantics from ancient times to the Old Ukrainian period.It is observed that some studied tokens often act as core components of various two-, three-, or four-membered lexicalized phrases. The most active multifunctional core com- ponent was the token Lord. It is established that fixed phrases and phraseologisms are of different types in structure, mostly two-component noun + adjective phrases (sporadically, there are other lexical-grammatical models, too: “noun + noun”, “preposition + adjective”). Much less observable are three-component formations (“noun + verb + pronoun“, “verb + pronoun + noun“) and four-component models (“verb + preposition + pronoun + noun”).It was found that the Church Slavonic words attested in the Ukrainian memos of the 16th and the 17th centuries did not undergo significant semantic changes in the process of formation of religious vocabulary. Some Church Slavonicisms have gone through a partial semantic modification, and some have acquired new semantics due to fixed phrases. Some words that point to God’s face are characterized by polysemy and synonymy.The evolution of the analyzed Church Slavonicisms is different. Some of them have survived to our time and are actively used in the Ukrainian literary language or dialects, while others function only in a special area: in the church practice of the Byzantine rite (Orthodox Church of Ukraine, Ukrainian Greek Catholic Church).
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Rivero Rodríguez, Manuel. "Italian Madrid: Ambassadors, Regents, and Courtiers in the Hospital de San Pedro y San Pablo." Culture & History Digital Journal 11, no. 1 (June 21, 2022): e003. http://dx.doi.org/10.3989/chdj.2022.003.
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The Court…, more accurately, the city where the Court resided, was a microcosm of the Monarchy that was governed from it. That was the case in Madrid. This paper deals with a little-known institution, the Hospital and the Church of the Italians, analysing above all its transformation in the 17th century through two important documents, the personal diary of a Neapolitan regent and a record of a conflict of powers between the Council of Italy and the nunciature in Madrid containing the hospital’s founding documents.
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Guseinova, Zivar M. "The Theoretical Codex of the Mid-17th Century as a Phenomenon of Church-Singing Art." Vestnik of Saint Petersburg University. Arts 11, no. 4 (2021): 589–606. http://dx.doi.org/10.21638/spbu15.2021.402.
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The first musical-theoretical manuals of ancient Russia appeared in the 15th century. They were rather small in volume and contained information that was predominantly educational. The changes that were taking place in the singing system over several centuries were reflected in new types of manuals, conveying the peculiarities of the singing art (znamenny chant) of the time. By the middle of the 17th century, the codices began to occupy a significant place in manuscripts, which contained monuments of Russian liturgical singing. They were large-scale consolidated documents, including a selection of relatively independent musical-theoretical manuals, each of which revealed a separate aspect in the theory of znamenny chant, carried out according to special musical signs — kriuki (hooks). The tradition of handwritten copying of documents contributed to the fact that each type of theoretical manual was simultaneously in many copies that never matched the text with absolute accuracy and always contained discrepancies. The codex, analysed in this article, in the mid-17th century manuscript of V. F. Odoevsky’s Collection No. 1, which is kept in the Russian State Library, is a set of numerous copies of different theoretical manuals that were formatted by that time. These are the notable azbuka (ABC) that explain individual neums; kokizniki and fitniki, expounding upon the principles of formula singing; manuals that reveal the sound-naming system, as well as a meaningful layer of author’s comments that interpret and generalizing material for educational purposes.
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Frazer, William O. "Field of Fire: Evidence for Wartime Conflict in a 17th-Century Cottier Settlement in County Meath, Ireland." Journal of Conflict Archaeology 3, no. 1 (November 2007): 173–95. http://dx.doi.org/10.1163/157407807x257421.
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Jones, Peter. "The spread of bottom trawling in the British Isles, c.1700–1860." International Journal of Maritime History 30, no. 4 (November 2018): 681–700. http://dx.doi.org/10.1177/0843871418804486.
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Widespread bottom trawling in British waters has traditionally been dated from the last decades of the 18th century, and its early heartland has most commonly been identified as the Torbay area of Devon. This article shows that, in fact, by the time Torbay became known as a centre for the industry, bottom trawling was already well-known and relatively widespread around much of England and Wales, as well as large parts of Eastern and Southern Ireland. Following on from an earlier contribution in this journal, it also demonstrates that bottom trawling’s unbroken history, going back to at least the first decades of the 17th century, has always been beset by controversy, but that the middle decades of the 19th century saw a sea-change in official attitudes that, in effect, ushered in an era of unfettered expansion in industrial beam trawling by the 1890s.
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Hamilton, Alastair. "The Church of England and Christian Antiquity. The Construction of a Confessional Identity in the 17th Century." Church History and Religious Culture 92, no. 1 (2012): 150–51. http://dx.doi.org/10.1163/187124112x621211.
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Kurisoo, Merike, and Aivar Põldvee. "The Appearance of Hans and Jaan. A 17th Century Epitaph Painting Donated by Estonian Peasants." Baltic Journal of Art History 14 (December 27, 2017): 117. http://dx.doi.org/10.12697/bjah.2017.14.05.
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The epitaph donated by Hans and Jaan, two peasants from Türi parish, is evidence of the acceptance of ecclesiastic values and religious devotion among the Estonian peasantry. Other examples of this tendency from the Swedish era also exist. For instance, the grand wheel crosses, typical for North Estonia, that were once located in the Türi churchyard; and a chandelier (1659) donated by a peasant in the Keila church, the size of which exceeds those gifted by manor lords. From a later period, the stained-glass coats of arms of the peasantry in the Ilumäe chapel (1729) are also an example of this heightened sense of self-awareness and its display in houses of worships.Along with the hundreds and hundreds of works donated to churches by nobles, the epitaph painting depicting the Adoration of the Shepherds is a rare example of a painting gifted to a church by farmers, which also commemorates them. Hans and Jaan have now earned a place in Estonian (art) history: the pictures of the two simple men are the first known portraits of peasants whose names we know.
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Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
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The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
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Calvert, Leanne. "‘From a woman's point of view’: the Presbyterian archive as a source for women's and gender history in eighteenth- and nineteenth-century Ireland." Irish Historical Studies 46, no. 170 (November 2022): 301–18. http://dx.doi.org/10.1017/ihs.2022.45.
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AbstractThis article responds to ‘An agenda for women's history in Ireland, 1500–1900’ by highlighting the explanatory potential of the Presbyterian archive in extending and reshaping our understanding of women, gender and the family in Ireland. Discussed here as the ‘Presbyterian archive’, the records of the Presbyterian church offer a tantalising insight into the intimate worlds of women and men in eighteenth- and nineteenth-century Ireland. Although Presbyterians were a minority religious community in Ireland, their records provide much more than a marginalised picture. Instead, the Presbyterian archive casts fresh light on the wider Irish evidence, enriching our knowledge of the everyday lives of women and men in Ireland. The article begins by introducing the Presbyterian archive and the community responsible for its creation. Next, it considers how the Presbyterian archive both meets and advances the aims of the ‘Agenda’ and reveals what it can tell us about the lives of women and men as gendered subjects. Overall, the article underlines the importance of the Presbyterian archive as a source for Irish historians because it underscores why all history is gender history.
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McGuire, J. I. "The Church of Ireland: a critical bibliography, 1536–1992 Part III: 1641–90." Irish Historical Studies 28, no. 112 (November 1993): 358–62. http://dx.doi.org/10.1017/s0021121400011305.
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The history of the Church of Ireland between 1641 and 1690 has not excited much interest among historians over the past thirty years. It was not always so, and earlier generations of writers found more to describe or investigate in a period which saw effective disestablishment in the 1650s, restoration in the 1660s, and crisis in the later 1680s. Phillips devoted almost one hundred pages to these years: the 1640s and 1650s in the authoritative hands of St John D. Seymour, and the 1660s to 1680s (and beyond) covered by R. H. Murray. Mant’s History, published almost a century before Phillips, still provides a useful narrative and valuable quotations from primary sources. The much shorter treatment of J. T. Ball, first published in 1886, gave only 33 pages out of 305 to the period, but contained some perceptive comments. In other histories of the Church of Ireland the period receives more cursory treatment.
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Sjökvist, Peter. "The Reception of Books from Braniewo in the 17th-century Uppsala University Library." Biblioteka, no. 24 (33) (June 7, 2021): 101–16. http://dx.doi.org/10.14746/b.2020.24.4.
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It is well known that Swedish armies took a number of literary spoils of war from Poland in the 17th century, among others, the library of the Jesuit College in Braniewo in 1626. This article discusses how the collections from Braniewo were received and arranged in the first library building of Uppsala University, to which they had been donated by the Swedish King Gustavus II Adolphus. Books with contents related to theology are discussed in particular. As is shown in the article, books from Braniewo by Catholic authors or editors that were of a more neutral nature, such as books on Church history, Bibles and Bible concordances, were generally considered more useful at this Lutheran university than books by Catholic authors containing, for instance, Bible commentaries, sermons and dogmatics.
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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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Tchentsova, Vera. "A Patriarchal “Blessing of Release” for the See of Kyiv Dated 1686." Canadian-American Slavic Studies 54, no. 1-3 (August 13, 2020): 51–71. http://dx.doi.org/10.30965/22102396-05401005.
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Abstract The discovery of copies of two texts of the synodal decisions of the Patriarchate of Constantinople concerning the metropolitan see of Kyiv dated 1686, in a manuscript from Athens (MIET/ ΙΠΑ, 22, fol. 202r–204r), presents historians with an opportunity to compare it with their Russian translations done in the 17th century and to identify their possible models. Such a model could be found in the “synodal chrysobull” of 1655 conceding specific rights of church administration to Athanasius Vellerianos, metropolitan of Philadelphia, beyond the borders of his proper diocese (Hellenic Institute in Venice, n. 15 A). In the same way, while experiencing difficulties in carrying out pastoral care in the eparchy of Kyiv, the patriarchate of Constantinople conceded the rights to consecrate the church hierarchy of this see to the patriarchs of Moscow, insisting, however, on the precedence of the ecumenical patriarch in the commemorations during the liturgy.
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Zhao, Zhengnan. "An Overview of Chinese Historiography of the History of the Russian Orthodox Church." Problemy dalnego vostoka, no. 3 (2022): 167. http://dx.doi.org/10.31857/s013128120020398-8.
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The Russian Orthodox Church has been associated with China since the end of the 17th century, but the systematic study of the history of the Orthodox Church in Russia by Chinese scholars began only in the 1980s. This article examines the development of this field of research over the last 40 years. The author proposes to divide this process into 2 chronological periods: an initial stage and a stage of rapid development. The article summarizes in detail the results achieved by Chinese scholars in this field and briefly introduces the characteristics of the two stages. It is concluded that in the first stage (1980-2000) the works of Chinese scholars were introductory and descriptive, with the main purpose of understanding the Russian Orthodox Church as a whole. In addition, due to the special nature of political relations between China and the Soviet Union in the last century, the views of Chinese scholars of the first stage were strongly influenced by Soviet scholars. In the second stage (2001—present) Chinese scholars have greatly widened the perspective of their research, studied specific issues in greater depth, put forward more original ideas and achieved fruitful results. It should also be noted that there are still problems such as insufficient use of primary historical materials, over-concentration of research topics, and relatively weak research power, and its solution requires the joint efforts of scholars in the field.
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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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Novi Puspitasari, Ni Wayan Radita. "THE HISTORY OF CHRISTIANIZATION: EDUCATION AS THE FIRST STEP OF SPREADING THE RELIGION IN BATAVIA IN THE 17TH CENTURY." Historia: Jurnal Pendidik dan Peneliti Sejarah 14, no. 1 (June 1, 2013): 85. http://dx.doi.org/10.17509/historia.v14i1.1925.
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Indonesia’s history cannot be separated from the role of the Dutch who came to the Archipelago since the 17th century along with their missionaries. Since the Dutch’s arrival in Batavia, Dutch missionaries contributed a great deal of Christianization in Asia. The year 1620 was the first step of establishing ecclesiastical in Batavia. In conjunction with the development of Christianity, the Dutch also provided education for local people in the process of Christianization in Asia. This paper discusses, first, the early development of church; second, the interaction between the pastors and the locals; third, provision education by Dutch missionaries as an effort to Christenize to the locals; and fourth, the outcome of Christianization in Batavia.
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Houston, Matthew. "Beyond the “Marble Arch”? Archbishop J.A.F. Gregg, the Church of Ireland, and the Second World War, 1935–1945." Church History 91, no. 1 (March 2022): 83–99. http://dx.doi.org/10.1017/s0009640721002882.
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AbstractJ.A.F. Gregg, Church of Ireland Archbishop of Armagh, played an important role in religious life across the island of Ireland for half of the twentieth century. He has been portrayed by historians as the “Marble Arch,” a leader who reigned over one Church across two states. This article reevaluates that interpretation: by using the period of the Second World War as a case study, it suggests that the historiographical portrayal of Gregg has neglected other significant aspects of his character and career. This article contends that, in addition to being a dominant leader, he was a British patriot, a pastor, and a scholar. Gregg navigated a course that recognized both states and their differing positions regarding the conflict; and he contributed to post-war desires for unity among Irish Anglicans across those states during a period of increased division on the island. The article, by bringing fresh attention to Gregg, discusses an under-examined figure in the history of the Church of Ireland and explores a hitherto neglected period in that historiography. By contextualizing Gregg's wartime rhetoric with that of Anglican churchmen in England, the study also addresses lacunae both in the historiography of religion and the Second World War and in that of Irish and Northern Irish experiences of the conflict.
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Danilova, L. N. "Forming of social order for teachers in the history of education in Russia." Professional education in the modern world 12, no. 2 (July 13, 2022): 271–79. http://dx.doi.org/10.20913/2618-7515-2022-2-10.
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Introduction. The first state educational institution for teacher’s training was the teachers’ seminary established in 1783. However, the teaching profession appeared in Russia long before that and was supported by social request. This fact builds questions about transformations of public expectations in relation to teachers, i.e. about the history of the social order to teachers. That order had not been realized and reflected in some documents for a long time, but its influence on education in Russia can be clearly observed already in the 17th century. Purpose setting. The article attempts to determine features of its becoming. Methodology of the study. The research is based on a large layer of literature, on the principles of dialectics and historicism, and uses comparative historical analysis, deduction, culturomics, content analysis, statistics and other theoretical methods. Results. Features of forming of a social order to teachers in the 17th and 18th centuries are identified and specified. The factors and conditions of its forming in the specified historical period are characterized; its structural components were determined, also patterns of changes in the social order for teachers and its actualization time were detected. Conclusion. In the 17th century, there was an order for teachers in the Russian Tsardom, the subject of which was the church, but partly also the state and townspeople. The state imposed requirements on teacher’s work, regulating some aspects of school organizing. The emerging in those times trend of transition from religious characteristics of the teacher to professional ones finally took shape at the beginning of the 18th century, when the state order for teachers had been formed. By the middle of the century, the image of the teacher had radically changed, and there were requirements of professionalism in the being taught science and of positive personal characteristics, which found its place in organizing of the first teachers’ seminary: the order for teacher’s methodological training began thanks to it. Patterns of formation of a social order to teachers (society always has high expectations from either professional or personal characteristics of the teacher; during periods of social conflicts and changes the requirements for his personal characteristics are actualized; that transfer depends on social stability) confirm that clearly it depends on historical periods and socio-political conditions.
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Baghdasaryan, Vardan E., and Sergey I. Resnyansky. "A Publication on the Role of the Clerical Establishment in the Ruin of the Monarchy in Russia." Herald of an archivist, no. 3 (2022): 941–49. http://dx.doi.org/10.28995/2073-0101-2022-3-941-949.
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Russian historians consider in this review the 2nd revised and enlarged edition professor Mikhail Anatolyevich Babkin’s monograph “Priesthood and Kingdom (Russia, early XX century - 1918). Research and materials.” Babkin's research relates to field of history, theology, and church law, and the authors of the review see an innovative approach in this. The said monograph opens new horizons for comprehending Russian historical transformation in 1917. It considers historical processes from the point of view of problem of “priesthood and kingdom.” The authors note significance of this problem for the history of Russia not only in the 17th century, but also in the period of revolutions in early 20th century. Considering revolutionary processes from this angle is justified and expedient. Babkin’s monograph contains research and also published documents and extended reference apparatus.The authors conclude that Babkin’s work does not close issue, although it makes the discussion of reasons for destruction of pre-revolutionary state-church relations model relevant today. They state that the author of the monograph does not hide his monarchist sympathies and considers clerical establishment of the Russian Orthodox Church one of the guilty parties in the overthrow of the monarchy. In the pre-revolutionary years, the clergy worked, in essence, for the revolution. The clergy, that was meant to sacralize imperial power, became a leading actor in its desacralization.
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Grimley, Matthew. "The Fall and Rise of Church and State? Religious History, Politics and the State in Britain, 1961–2011." Studies in Church History 49 (2013): 491–512. http://dx.doi.org/10.1017/s0424208400002308.
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In trying to trace the development of church-state relations in Britain since 1961, one encounters the difficulty that conceptions of both ‘church’ and ‘state’ have changed radically in the half-century since then. This is most obviously true of the state. The British state in 1961 was (outside Stormont-governed Northern Ireland) a unitary state governed from London. It still had colonies, and substantial overseas military commitments. One of its Houses of Parliament had until three years before been (a few bishops and law-lords apart) completely hereditary. The prime minister controlled all senior appointments in the established Church of England, and Parliament had the final say on its worship and doctrine. The criminal law still embodied Christian teaching on issues of personal morality.
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Maher, Julianne. "Fishermen, farmers, traders: Language and economic history on St. Barthélemy, French West Indies." Language in Society 25, no. 3 (September 1996): 373–406. http://dx.doi.org/10.1017/s0047404500019217.
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ABSTRACTSt. Barthélemy, a small island in the northeastern Caribbean, is populated primarily by descendants of 17th century French settlers, and hosts seven language varieties. To explain the linguistic complexity of the island, this article reconstructs both its social history (using censuses, church records, and land registries) and its economic history, analyzing the effects of economic change on the island's population. The two offshoot communities on St. Thomas provide evidence of social fragmentation related to occupational differences. Functional explanations for St. Barth's linguistic diversity are inadequate; however, the social network theory of Milroy & Milroy 1992 proves useful in explaining the persistence of language differences in this small isolated community. (Social networks, life-modes, economic change, societal multilingualism, creole languages, French, West Indies, St. Barthélemy)
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Allan, Nigel. "Syriac fragments in the Wellcome Institute Library." Journal of the Royal Asiatic Society of Great Britain & Ireland 119, no. 1 (January 1987): 43–47. http://dx.doi.org/10.1017/s0035869x0016695x.
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The collections of oriental material in the Library of the Wellcome Institute for the History of Medicine have been described in a previous issue of this journal. They include, among the Semitic language material, a few Syriac manuscript fragments which comprise nine leaves from the Ecclesiastical History of Socrates and a XlXth century letter.The Ecclesiastical History of Socrates commences with the accession of Constantine in 306, following the cessation of Diocletian's persecution of Christians, and traces the history of the church through the reigns of the seven following eastern emperors, the seventh and final book covering the years of Theodosius the Younger (408–450) between his accession and his 17th consulate (439).
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Onufrienko, Maksim Olegovich. "St. George Church in Mlado Nagoričane: the artistic context of the frescoes." Studia Slavica et Balcanica Petropolitana 31, no. 1 (2022): 171–85. http://dx.doi.org/10.21638/spbu19.2022.110.
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The frescoes of the St. George Church in Mlado Nagoričino (North Macedonia) have repeatedly attracted the scholars’ attention, but so far the circle of monuments close to these paintings has not been accurately identified. The article deals with attribution a number of preserved images to certain workshops whose works are known from other ensembles. There are three different styles in the painting, which can be attributed to three different painters (or a group of painters). Apparently, the same artists who painted the church of the Slimnitsa monastery worked in the naos. This conclusion is consistent with the observation of Macedonian researchers. The other two styles apparently belong to Greek painters who can be associated with the artist Michael of Linotopi. He worked in the first third of the 17th century and painted many churches in the Balkans. One of the closest analogs of the St. George Church painting in Mlado Nagoričino are the frescoes of the Dormition Church in Zervat (Albania) and the katholikon of the Makryaleksi monastery (Greece), where Michael worked. Both the similarity of the handwriting of the inscriptions and the proximity of the physiognomic features of the some saints’ faces pointed that way. However, the style of these frescoes does not exactly match the painting of St. George’s Church. Since the analogs given in the article are rather approximate, the frescoes of the St. George church in Mlado Nagoričino cannot be attributed to the activities of the Michael’s workshop with certainty. However, it can be argued that the painting in Mlado Nagoričino was done by painters who were part of the entourage of this artist.
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Rainey, David. "The Church of England and Christian Antiquity: The Construction of a Confessional Identity in the 17th Century." Wesley and Methodist Studies 4 (January 1, 2012): 149–51. http://dx.doi.org/10.2307/42909834.
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Rainey, David. "The Church of England and Christian Antiquity: The Construction of a Confessional Identity in the 17th Century." Wesley and Methodist Studies 4 (January 1, 2012): 149–51. http://dx.doi.org/10.5325/weslmethstud.4.2012.0149.
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Zagumennov, Alexander V. "The Russian Schisch and the Russian Revolution: Semiotic Models of Language and Text Ideologization." RUDN Journal of Language Studies, Semiotics and Semantics 13, no. 3 (September 30, 2022): 800–814. http://dx.doi.org/10.22363/2313-2299-2022-13-3-800-814.
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The relevance of the article lies in the stable interest of the scientific community in the history of the church schism, in the problems of the formation of the ideology of the USSR, especially in the aspect of semiotics with the identification of some deep symbolic structures. The purpose of the study is to substantiate the hypothesis that the church schism of the 17th century and the Great October Socialist Revolution of 1917 are connected in the implementation of non-obvious semiotic scenarios for further development. The material of the work was the “Acts of the Moscow Cathedral” of 1666-1667, periodicals (newspapers “Krasnaya Gazeta”, “Krasny Sever”, “Zvezda Vytegry” of 1920), scientific works on the analysis of monuments of secular and church history. In the study, the leading methods are contextual analysis, reconstruction, modeling with the dominance of philological hermeneutics. With their help, five parameters are identified by which it is permissible to track the ideologization of the fact of reality by a group of interested persons: 1) the use of semantic-specific linguistic means; 2) the polarization of the assessment; 3) the precedence of the text; 4) the precedence of the idea and 5) the precedence of the image of a leader loyal to the community of people who won the controversy. It is shown that ideologized meanings do not depend on the time of creation and the sphere of functioning of the text that preserves them. In other words, the text acts as a material carrier of a dynamic formation that can be transferred from one statement to another for several centuries, which makes it possible to study ideologization using linguistic methods. At the end of the work, a graphical model of the ideologization of language and text is presented, which is relevant both for the era of the church schism in the second half of the 17th century and for the period after the October Revolution of 1917.