Kliknij ten link, aby zobaczyć inne rodzaje publikacji na ten temat: Holiness churches – history – 19th century.
Artykuły w czasopismach na temat „Holiness churches – history – 19th century”
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Sprawdź 50 najlepszych artykułów w czasopismach naukowych na temat „Holiness churches – history – 19th century”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Przeglądaj artykuły w czasopismach z różnych dziedzin i twórz odpowiednie bibliografie.
1
Houle, Robert. "Mbiya Kuzwayo's Christianity: Revival, Reformation and the Surprising Viability of Mainline Churches in South Africa". Journal of Religion in Africa 38, nr 2 (2008): 141–70. http://dx.doi.org/10.1163/157006608x289666.
Pełny tekst źródłaStreszczenie:
AbstractMuch of the credit for the vitality of Christianity in southern Africa has gone to the African Initiated Churches that date their birth to earlier 'Ethiopian' and 'Zionist' movements. Yet far from being compromised, as they are often portrayed, those African Christians remaining in the mission churches often played a critical role in the naturalization of the faith. In the churches of the American Zulu Mission, the largest mission body in colonial Natal, one of the most important moments in this process occurred at the end of the nineteenth century when participants in a revival, led in part by a young Zulu Christian named Mbiya Kuzwayo, employed the theology of Holiness to dramatically alter the nature of their lived Christianity and bring about an internal revolution that gave them effective control of their churches.
2
Bode, Andrey В., i 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.
Pełny tekst źródłaStreszczenie:
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.
3
Sesum, Uros. "The role of Jazzar Pasha in the destruction of the sacral monuments on Kosovo: An example of tradition entering historiography". Zbornik Matice srpske za drustvene nauke, nr 168 (2018): 849–72. http://dx.doi.org/10.2298/zmsdn1868851s.
Pełny tekst źródłaStreszczenie:
lore from Kosovo, regarding systematic destruction of Serbian medieval churches and monasteries, committed by the local and semi-independent Jashar pasha in the early 19th century, was introduced in Serbian historiography by way of Serbian travelogue literature during the second half of 19th and early 20th century. According to lore, Pasha destroyed monasteries Vojsilovica and Burinci, Samodreza church and several other village churches for the purpose of using building materials for his water mills. Allegedly, construction materials of destroyed church in Lipljan and several surrounding village churches were used for construction of the bridge on river Sitnica, while, also allegedly, he took the floor from Gracanica monastery for his hamam. Lead from the monastery roof was used to cover the mosque in Pristina. After a critical analysis of such lore, it can be stated that Pasha did not demolish a singe church or monastery, but in fact, for his projects, he used materials from the already destroyed temples. These writings of lore, combined with the local population?s perception of him as a cruel master, left a historic view of him as being the main destroyer of Serbian medieval churches and monasteries. Release of lore version of Serbian history, made by folklore writers, contributed to the rapid dissemination of inaccurate information. This had an encouraging affect which, as time went on, associated Pasha?s name with the large number of destroyed churches. In Serbian historiography such usage of travelogue literature from the 19th century and further developed oral tradition recorded by ethnologists as relevant historical sources, have led to the adoption of unverified data as historical fact.
4
Milošević, Borivoje. "Žitomislić monastery in the 19th century". Zbornik radova Filozofskog fakulteta u Pristini 54, nr 2 (2024): 211–28. http://dx.doi.org/10.5937/zrffp54-47994.
Pełny tekst źródłaStreszczenie:
The Žitomislić Monastery, located not far from Mostar, has been considered one of the most important centres of Serbian spirituality and culture in Herzegovina since its founding. For this reason, it was the subject of extensive scientific research, while the nineteenth century was overlooked due to the lack of primary historical sources. Valuable descriptions of the monastery, providing details about its status and brotherhood, were left by Serafim Šolaja, Nićifor Dučić, and the Russian consul, Aleksandar Giljferding. The beauty of the monastery and its location along the Neretva River, on the way from Mostar to the coast, piqued the interest of many travellers, who left several records about it. A special place in the history of Žitomislić, and Serbian education in general, is held by the Spiritual School, the first of its kind in Bosnian Pashaluk, founded in 1858 by Nićifor Dučić and Serafim Perović. Like other Serbian monasteries and churches in Herzegovina, the Žitomislić Monastery survived the second half of the 19th century with occasional help from Serbia and Russia. Of special historical importance were the connections of Žitomislić with the Russian consuls in Bosnian Pashaluk.
5
Dusil, Stephan. "Pfarrliche Vermögensorganisation zwischen Kirche und Staat: Kirchenpflegen (Kirchenfabriken) in Württemberg im 19. und beginnenden 20. Jahrhundert". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 108, nr 1 (1.07.2022): 243–83. http://dx.doi.org/10.1515/zrgk-2022-0006.
Pełny tekst źródłaStreszczenie:
Abstract The Administration of Ecclesiastical Goods between State and Church: Fabricae Ecclesiae in Wuerttemberg in the 19th and 20th centuries. Since the Middle Ages, fabricae ecclesiae served to finance the erection and the maintenance of churches. The Church claimed to freely administer these goods, even if lay men often served as administrators. In the 19th century, the Kingdom of Wuerttemberg took over control of these goods and ordered the state municipality, assisted by local clerics, to govern them. In 1887, the king of Wuerttemberg started a process to separate ecclesiastical from secular goods. After WWI, the fabricae ecclesiae in Wuerttemberg were administered entirely by the Catholic Church. This contribution analyses this evolution from three perspectives, namely universal canon law, state law in Wuerttemberg, and particular canon law. It thereby highlights the tension between self-administration and state control of ecclesiastical goods, especially in the 19th century, and points to the fact that even the Catholic Church was part of the secular ruler’s authority over the church.
6
Kaliakina, Aleksandra V. "Fate of books collections in Russian churches". Vestnik of Saint Petersburg State University of Culture, nr 4 (29) (2016): 52–55. http://dx.doi.org/10.30725/2619-0303-2016-4-52-55.
Pełny tekst źródłaStreszczenie:
Many centuries the Russian Orthodox Church was the mental leader in Russia. The Orthodox Church had monasteries and churches which accumulated many treasures. Among them were rich collections of manuscripts and books. The collections included chronicles and annals, Holy Bibles, books about Russian Saints, a lot of poems and novels. The libraries hadn’t a good condition for safety and investigation. Therefore it had many losses. The study of the collections was begun from the beginning of the 19th century. Rumyantsev Circle and the Empire Society of Russian History paid special attention to studying of the collections.
7
Danielisz, Dóra. "Spatial Formation in 16-19th Century Calvinist Church Architecture: The Calvinist Churches of Sepsiszék". Periodica Polytechnica Architecture 48, nr 1 (12.04.2017): 35–44. http://dx.doi.org/10.3311/ppar.10608.
Pełny tekst źródłaStreszczenie:
One of the less-known and less researched regions of the Carpathian Basin is Sepsiszék, which as part of Háromszék County, was one of Greater Hungary’s southeastern frontier-guard areas. After the Reformation, the population of the region became almost exclusively the followers of one of the Protestant tendencies with Calvinism gathering the most members. Due to the location of the area, Sepsiszék and its vicinity – the former territory of the county - is home to Europe’s easternmost Protestant communities to this day. Thanks to the unique cultural, religious and social environment, the unique development of local church designs notably enriches the history of Protestant religious architecture.The survey documentation of the area’s 32 Calvinist churches along with the schematic analysis of architectural history was carried out during the summer of 2015. The central question of the research was how did the assessed churches accommodate the spatial demands of the new liturgy, and what tendencies can be identified regarding the shaping of the space. The interior layout, galleries, additions to the buildings, the proportions in the floor plans and spatial ratios will be the topics through which these questions will be answered. After tracing the locally observable main characteristics of Protestant spatial formation, similarities with Hungarian and international examples will also be explored.
8
Gerd, Lora A. "The Greek Monasteries of the Pontus and Russia in Modern Times". Vestnik of Saint Petersburg University. History 66, nr 1 (2021): 98–113. http://dx.doi.org/10.21638/11701/spbu02.2021.106.
Pełny tekst źródłaStreszczenie:
The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.
9
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, nr 2 (28) (2020): 159–78. http://dx.doi.org/10.21638/spbu19.2020.210.
Pełny tekst źródłaStreszczenie:
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.
10
Bogdan Cristian, Vlad. "REACTIONS TO MODERN RELIGIOUS MOVEMENTS IN THE ROMANIAN TERRITORY IN THE NINETEENTH CENTURY UNTIL WORLD WAR I". Analele Universităţii din Craiova seria Istorie 28, nr 2 (28.02.2024): 27–39. http://dx.doi.org/10.52846/aucsi.2023.2.02.
Pełny tekst źródłaStreszczenie:
The presence and emergence of Neo-Protestant cults on Romanian territory beginning with 19th aroused several reactions both from traditional churches and from civil authorities. The attitude towards the "newcomers" was different, taking various forms of manifestation. These reactions varied in intensity: from opposition to persecution. They also differed from one territory to another. The authorities (civil and religious) have acted independently of each other and in synergy. Most often the association was led by the pressure from the religious authority towards the political authority. These reactions also produced several effects among the modern religious movements. This presentation will show some of them. It is also worth emphasizing the attitude of civil society where it existed and was preserved in historical sources.
11
Hegyi, Ádám. "Widows’ and Orphans’ Funds at the End of the 18th Century. An Attempt of the Békés Reformed Diocese to Establish a Widows’ and Orphan’ Fund". Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 68, nr 2 (30.12.2023): 167–78. http://dx.doi.org/10.24193/subbtref.68.2.11.
Pełny tekst źródłaStreszczenie:
The system of widows’ pension, orphans’ benefit, and old-age pension was established at the end of the 19th century; however, self-funding also had its antecedents in the early modern period. In Protestant churches, there is evidence that pastors tried to care for their widows and orphans from the 16th century onward. The first fund for the widows and orphans of ministers was established in the Reformed Diocese of Békés in the southeastern part of the Kingdom of Hungary in 1790. The institution, however, could not survive due to lack of capital. Keywords: pension, widow, orphan, Reformed Church, Hungarian Kingdom, pauperism, pension fund, history of pension
12
Burdin, Evgeniy Anatolevich, i Kirill Vladimirovich Safin. "Russian Orthodox Churches in Birlya and Taburnoe Villages of the Ulyanovsk Oblast". Ethnic Culture 3, nr 4 (25.12.2021): 42–45. http://dx.doi.org/10.31483/r-100337.
Pełny tekst źródłaStreszczenie:
The article reflects the results of research on the topic «History and cultural heritage of the settlements of the Ulyanovsk region." The subject of the research is the history of the St. Michael the Archangel's Church and the Kazan-Mother of God church in the villages of Birlya and Taburnoe (now belonging to Melekessky district of the Ulyanovsk region). The purpose of the article is to identify the most important periods of the above-mentioned churches from the end of the 19-th century to the 1950-s, to establish the composition of the clergy, and the educational work of the clergy among the population. Analysis of unpublished documents from the Central State Archives of the Samara Region allowed to establish: the ethnic composition of the settlements, socio-economic status of inhabitants, reasons and patterns of migration of the local population; the foundation and liquidation dates of the churches, facts of life of church ministers and parish; statistical data on the economic structure of the clergy. The Mikhailo-Arkhangelsk and Kazan-Mother of God churches in the villages of Birlya and Taburnoye are lost monuments of the Orthodox cultural heritage. Mikhailo-Arkhangelsk and Kazan-Mother of God churches were built, respectively, at the end of the 19th century. and destroyed in the first half of the 1950-s. in connection with the construction of the Kuibyshev hydroelectric power station, and their location is flooded by a reservoir.
13
Semenenko-Basin, Ilya V., i Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century". Slovene 10, nr 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.
Pełny tekst źródłaStreszczenie:
The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
14
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, nr 4 (grudzień 2022): 286–303. http://dx.doi.org/10.51678/2226-0072-2022-4-286-303.
Pełny tekst źródłaStreszczenie:
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.
15
Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)". Prawo Kanoniczne 44, nr 1-2 (5.06.2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
Pełny tekst źródłaStreszczenie:
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.
16
Langlois, John. "Freedom of Religion and Religion in the UK". Religious Freedom, nr 17-18 (24.12.2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
Pełny tekst źródłaStreszczenie:
Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
17
Dmitrieva, N. V. "Sacred New Building: Alexander Nevsky Cathedral in Reval and the Spread of Orthodoxy in the Governorate of Estonia at the End of the 19th — Beginning of the 20th Century". Modern History of Russia 12, nr 4 (2022): 906–24. http://dx.doi.org/10.21638/spbu24.2022.406.
Pełny tekst źródłaStreszczenie:
The article analyzes the formation of the imperial policy to spread Orthodox Christianity using the example of the construction of the Alexander Nevsky Cathedral in Revel in the Governorate of Estonia. Late 19th — early 20th century was marked by significant changes in the governance of the region, not only in the administrative and legal sphere, but also in the religious one. Estonia administration viewed strengthening the presence of the Orthodox Church through the mass construction of churches and the symbolic development of space as one of the most effective means of integrating the province and the empire. The construction of the Alexander Nevsky Cathedral in Reval was associated with significant historical events, including the 200th anniversary since Estonia became a part of Russian Empire. It determined its central role in the representation of the empire on the outskirts. At the same time, the prevalence of the Lutheran population in the province, as well as the economic dominance of the German nobility, caused difficulties with the construction process. The search for funds and the choice of a place for the Cathedral were the main reasons why the implementation of such a large-scale project took so long. Cathedral was designed to visually emphasize that the region was a part of the Russian Empire. The analysis of the preparatory work, using unpublished office materials from various departments, made it possible to identify contradictions between central and local authorities on this issue, as well as to understand the mechanisms of their interaction within the framework of existing practices. The materials of personal and official correspondence of key political and religious actors involved show different understanding of the goals and means how to spread Orthodox Christianity in the region at the turn of the 19th — 20th century.
18
Zazzaro, Chiara, Enzo Cocca i Andrea Manzo. "Towards a Chronology of the Eritrean Red Sea Port of Adulis (1st – Early 7th Century AD)". Journal of African Archaeology 12, nr 1 (1.11.2014): 43–73. http://dx.doi.org/10.3213/2191-5784-10253.
Pełny tekst źródłaStreszczenie:
The Eritrean coastal site of Adulis has been known to archaeologists since the second half of the 19th century. At the beginning of the 20th century, the Italian archaeologist Roberto Paribeni conducted extensive excavations in different areas of the site which uncovered the remains of monumental buildings, churches and houses, as well as rich deposits of related material culture. Since then, archaeological investigations have been limited to the activities of Francis Anfray in 1961–62 and to a survey conducted by the University of Southampton in 2003–04. Our team’s first excavations in stratified deposits began in 2011, and soon revealed a complex chronological sequence of great importance for the understanding of the cultural history of the southern Red Sea region and the Horn of Africa. The project’s main efforts were directed towards the identification of the main phases of occupation at Adulis, the establishment of a typological sequence of pottery, and the analysis of architectural change.
19
Grzywacz, Małgorzata. "Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp". Studia Religiologica 53, nr 2 (2020): 89–104. http://dx.doi.org/10.4467/20844077sr.20.007.12510.
Pełny tekst źródłaStreszczenie:
Christian Orders in Contemporary Protestantism. Outline of the Problem on the Example of the Female Community from Grandchamp The article concentrates on the renewal of monastic life in the European evangelical churches after 1945. The Reformation, initiated by the speech of Martin Luther (1483–1546), brought about great changes in this respect, questioning the current principles of the presence of the monk’s life in the Christian community. Criticism of religious life, formulated by the father of the Wittenberg Reformation, was undertaken by both Ulrich Zwingli (1484–1531) and John Calvin. Until the 19th century, monasticism had not seen rehabilitation of the churches that emerged in the wake of the Reformation. This did not mean, however, that it was completely forgotten. Due to renewal movements, including radical Pietism, which in the 17th and 18th centuries became popular in Protestant Europe, monastic issues returned. Eminent figures in the history of Christianity were discovered. Their world of faith and personal experience was mediated through community life, based on prayer rules and practices known since the time of the original church. At the same time in France, Germany and England a return to the abandoned ways of implementing Christian life began. The article analyses the inspiring community of Grandchamp to indicate the way tradition in the churches deriving from the Reformation has been discovered and re-read.
20
Grzywacz, Małgorzata. "Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp". Studia Religiologica 53, nr 2 (2020): 89–104. http://dx.doi.org/10.4467/20844077sr.20.007.12510.
Pełny tekst źródłaStreszczenie:
Christian Orders in Contemporary Protestantism. Outline of the Problem on the Example of the Female Community from Grandchamp The article concentrates on the renewal of monastic life in the European evangelical churches after 1945. The Reformation, initiated by the speech of Martin Luther (1483–1546), brought about great changes in this respect, questioning the current principles of the presence of the monk’s life in the Christian community. Criticism of religious life, formulated by the father of the Wittenberg Reformation, was undertaken by both Ulrich Zwingli (1484–1531) and John Calvin. Until the 19th century, monasticism had not seen rehabilitation of the churches that emerged in the wake of the Reformation. This did not mean, however, that it was completely forgotten. Due to renewal movements, including radical Pietism, which in the 17th and 18th centuries became popular in Protestant Europe, monastic issues returned. Eminent figures in the history of Christianity were discovered. Their world of faith and personal experience was mediated through community life, based on prayer rules and practices known since the time of the original church. At the same time in France, Germany and England a return to the abandoned ways of implementing Christian life began. The article analyses the inspiring community of Grandchamp to indicate the way tradition in the churches deriving from the Reformation has been discovered and re-read.
21
Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable". Slovene 10, nr 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.
Pełny tekst źródłaStreszczenie:
The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
22
Gusarova, Anastasia Yu. "OUT-OF-SCHOOL EDUCATIONAL ACTIVITIES PERFORMED BY EDUCATIONAL INSTITUTIONS OF CHUVASHIA IN THE SECOND HALF OF 19th – EARLY 20th CENTURY". Historical Search 1, nr 3 (21.12.2020): 14–21. http://dx.doi.org/10.47026/2712-9454-2020-1-3-14-21.
Pełny tekst źródłaStreszczenie:
The history of out-of-school education in Russia in the second half of the 19th – early 20th century is part of public education aimed at educating the population on the basis of the general availability principle through a number of cultural and educational activities. In domestic historiography, the term “out-of-school education” is customarily used to designate the educational activities of public bodies and individuals which developed in the second half of the 19th – early 20th century to meet educational needs of the population. To date, present-day supplementary education is the successor of out-of-school education, which gained explosive development in post-reform period. A great contribution to the evolvement of such an educational system was made by zemstvos (county councils), municipal dumas, various organizations, churches, individuals. However, schools also contributed to the public education.
On the basis of the historicism principle and analysis the article examines the problem of out-of-school educational activities performed by the educational institutions of the Chuvash region of the second half of the 19th – early 20th century through organization of various readings and lectures. Various types and subjects of readings are traced. Such forms of out-of-school education played an important role in educating and broadening the horizons of the masses and students during the period under study. Popular readings and lectures, which spread in a short time in both urban and rural environments, gave impetus for the development of the common cultural space of Chuvashia in the post-reform period. Consideration of one of the aspects of out-of-school education with the involvement of new archival documents made it possible to reveal the state of the educational and cultural level of Chuvashia of that period.
23
Liu, Yi, i Meng Liu. "Spiritual Christians in Republican China: Reconceptualization beyond Pentecostalism and Indigenization". Religions 14, nr 12 (10.12.2023): 1525. http://dx.doi.org/10.3390/rel14121525.
Pełny tekst źródłaStreszczenie:
Pentecostalism contributes significantly to Christian revivals as well as to the rise of indigenous churches in the non-Western world. This is due to its proximity to local religious traditions, such as the practices of dream interpretation, healing, and exorcism. However, Pentecostalism as a term also reflects an American-dominated narrative; it has proven incapable of covering the main traits of indigenous Christian movements, either in the Global South or in China. For instance, in the 19th century—far before the birth of Pentecostalism as a modern term—both the Taiping Heavenly Kingdom (1851–1864) and the ministry of the legendary Pastor Hsi (Xi Shengmo 席胜魔, 1835–1896) expressed some Pentecostal characteristics. In the early 20th century, some indigenous churches, like the True Jesus Church and the Jesus Family, had clear connections with Pentecostal missionaries or organizations and showed obvious Pentecostal characteristics. However, leading evangelists such as Watchman Nee (Ni Tuosheng 倪柝声, 1903–1972) agreed with some practices of Pentecostalism and opposed others. Instead of claiming a Pentecostal identity (Ling’en pai 灵恩派), most Chinese Christians preferred to be defined as “spiritual” (Shuling 属灵). With the Spirit (Ling 灵) at the center, Chinese Christians went beyond the narrative of both Pentecostalism and indigenization; their exact aim was to seek the authentic Christianity of the apostolic age. “Spiritual Christian” (Shuling jidutu 属灵基督徒) would thus suggest a re-conception of part of the history of Christianity in China.
24
Glavatskaya, Elena, Julia Borovik i Gunnar Thorvaldsen. "The Ural Population Project. Demography and Culture From Microdata in a European-Asian Border Region". Historical Life Course Studies 12 (7.07.2022): 151–72. http://dx.doi.org/10.51964/hlcs12320.
Pełny tekst źródłaStreszczenie:
The Ural Population Project (URAPP) is built from individual level data transcriptions of 19th- to early 20th-century parish records and mid-19th-century census-like tax revisions manuscripts. This article discusses the source material, the contents, the history of creation and the strategy of the URAPP database and the outcome of the main research topics so far, including historical demography, Jewish studies, indigenous studies and studies of religious minorities in the Urals and Siberia. Our studies of the ethno-religious cultural landscape of the Urals and northwestern Siberia as well as participation in population history projects was more vital backgrounds than the traditional focus on aggregates. The over 65,000 vital events transcribed from parish records of Russian Orthodox Churches and minority religions in and around Ekaterinburg have been the basis for studies of mortality, nuptiality, religion and other characteristics. We found that the Jewish population kept their traditions and connections with relatives in the Pale of Settlement. Prisoners of WWI usually marrying within their own religious group. Infant mortality in Ekaterinburg was lower among Jews and the Catholics, minorities with higher education and western background, while the Orthodox majority exposed their newborn to extremely tough baptism. The burial records show cases of the Spanish flu in 1918–1919, but on a lower level than in the West, supporting recent theories that estimates of flu mortality may be too high. Based on the tax revisions, polygyny was officially recognized among the indigenous Siberian people. The strategy of the URAPP project has evolved from transcribing microdata about minorities towards covering the whole population.
25
Hwang, Jae-Buhm. "The Barthian Predominance in Korean Theology: Its Origins and Problems". Expository Times 131, nr 12 (11.05.2020): 523–35. http://dx.doi.org/10.1177/0014524620922798.
Pełny tekst źródłaStreszczenie:
This study examines the origins, early history, and theological problems of the Barthian and Germanic predominance in Korean Protestant theology. The originators and most influential promoters of the predominance were Rev. Chai-choon Kim (1901–1987) and Dr Jong-sung Rhee (1922–2011), the theological and denominational leaders of the more or less liberalist Korean Presbyterian churches. Both of them went almost the same theological way: After getting to know Karl Barth and his dominance in Japan and deepening their knowledge of Barthian theology in the USA, they fought against the Korean Presbyterian churches’ conservative, Old Princeton theology on the basis of Barthian theology. Having witnessed the notorious conflicts and schisms of the Presbyterian Church of Korea (PCK), both Kim and Rhee presupposed that the principal culprit of the conflicts and schisms was the conservative, Old Princeton (Reformed Orthodox) theology that the American Presbyterian Korea missionaries had successfully planted in Korean Presbyterian churches. So in order to attack the missionaries’ theology as well as to justify their liberalist theology, both Kim and Rhee profoundly accepted the Barthian triumph frame: the Reformed Orthodoxy of the 17th and 18th centuries was defeated by the liberalism of the 19th century, which was, in turn, overcome by the Barthian Neo-Orthodoxy of the 20th century. Although the frame itself has recently been proved to be unfounded, both Kim and Rhee blindly accepted it and led their numerous followers to throw out both the missionaries and their Old Princeton theology. Nevertheless, Kim and Rhee ‘threw the baby out with the bathwater’; they led the next generation to be deprived of its own Reformed history, whose living legacy has been the missionaries’ Reformed Orthodoxy and Old Princeton theology. On the other hand, having accepted Barthian theology enthusiastically, both Kim and Rhee exploited it mainly to condemn the missionaries’ theology, ending up failing to integrate it into their own theologies.
26
Zabashta, Rostyslav. "On the History of Venerable Onuphrius Honouring on the Lands of Ruthenia-Ukraine at the Late 18th – Throughout the 19th Century". Materìali do ukraïnsʹkoï etnologìï 21 (24) (30.11.2022): 46–53. http://dx.doi.org/10.15407/mue2022.21.046.
Pełny tekst źródłaStreszczenie:
The article highlights the general circumstances of the existence and transformation of the cult of the venerable hermit-ascetic Onufrii the Great in the national territory during the end of the 18th – 19th centuries. This historical period is characterized by the curtailment and certain changes in the forms of veneration of the named saint, and later, almost a century later, by the revitalization of the cult. The process of collapse was conditioned and triggered by both internal and external factors. Among the first, the main role was played by the administrative and organizational measures of the leadership of the national Churches (Orthodox and Union) in the first – third quarters of the 18th century, aimed at streamlining monastic service, as well as at consolidating monasteries in order to support their financial situation. As a result of these measures, a considerable number of small and medium-sized monastic settlements ceased to exist. Among the others are general church reforms introduced by the rulers of the Austro-Hungarian and Russian empires, which included Ukrainian lands; reforms that caused, in particular, the mass closure of such monastic settlements. One of the specific consequences of the reduction of the monastic form of asceticism and veneration of Onufrii the Great (monasticism was the first and for a long time the only, at least the main, medium of veneration of the holy hermit) was the «exit» of the investigated cult outside the monastery walls and its spread among a much larger number of local believers, including the common people. The latter process led, on the one hand, to its stabilization, and on the other, to a certain popularisation (folklorization). The noticeable rise of the cult fell on the last two decades of the 19th century and concerned mainly the western lands of Ukraine. These processes were initiated by the reform of the Order of Saint Basil the Great, initiated by Pope Leo XIII and supported (mainly for political reasons) by the Austrian government of that time.
27
Szymański, Tomasz. "Les destinées de l’humanité chez Ballanche, Leroux et Quinet: entre fatalité et liberté". Cahiers ERTA, nr 35 (30.09.2023): 9–26. http://dx.doi.org/10.4467/23538953ce.23.021.18471.
Pełny tekst źródłaStreszczenie:
The destinies of humanity in Ballanche, Leroux and Quinet: between fatality and freedom The 19th century, particularly in the conceptions of the evolution of humanity by Ballanche, Leroux or Quinet, seems to highlight the idea of freedom in its struggle with fatality, whether the latter is identified with natural forces or with social order rooted in political and economic reality. Indeed, the three mentioned authors conceive the destinies of humanity as a progressive emancipation. The purpose of this article is to study, following a comparative method oriented on the history of ideas, how the relationship between freedom and fatality is articulated in each of them. While the works of Ballanche, Leroux and Quinet present numerous analogies with regard to the process of emancipation of humanity, that of Quinet is distinguished by his idea of a secular State separated from the Churches, which is the final transformation of the religious principle.
28
Shutak, O., i N. Konoplenko. "Ksenophon Sosenko – Ukrainian folklorist, ethnographer, patriot". Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 22, nr 94 (26.06.2020): 28–38. http://dx.doi.org/10.32718/nvlvet-e9405.
Pełny tekst źródłaStreszczenie:
Many figures of Ukrainian culture are waiting for the recognition, study and promotion of their work. Among them is the representative of the Ukrainian intelligentsia at the end of the 19th – the first half of the 20th centuries – Ksenophon Sosenko, who played an important role in the folklore process in Galicia in the 20–30's of the last century. He was an adherent of the Viennese Cultural and Historical School, adopting its methodology, which he applied in his thorough and original works which still impress the scholarly erudition. The article attempts to characterize the life and scientific path of O. Ksenofont, to identify the main directions of research and its contribution to the history of Ukrainian folklore. Attention is drawn to how K. Sosenko illuminated the “moral image of the people”, as expressed by P. Kulish, having touched on the problems of ethno-ethics, emphasized the people's view of traditions as holiness, as a moral duty. The studies of the researcher are imbued with patriotism. K. Sosenko's desire in all his writings to prove the autochthonousness of the Ukrainians on their land was determined primarily by the political situation of the early XX century. When pessimism, panic, despair, and indifference prevailed in Ukraine after the unsuccessful national-political contests of 1917–1919, it was K. Sosenko's studies that once again aimed to reaffirm to the world that Ukrainians have their original history, rich and unique culture and, therefore, have the right to live on their own lands and on their state forever.
29
Kuzina, N. A. "The Origin and Formation of the National Symbols of Catalonia within the Framework of the Renaixença and their Visual Representation in the 19th Century". Concept: philosophy, religion, culture 5, nr 4 (22.12.2021): 114–30. http://dx.doi.org/10.24833/2541-8831-2021-4-20-114-130.
Pełny tekst źródłaStreszczenie:
The article presents the study of national symbols of Catalonia: their emergence and visual representation in the art of the 19th century. National symbolic system of Catalonia date back to the Renaixença movement in literature that initiated the formation of the Catalan language and literature. The scope and purpose of the article included an investigation of the works of the most prominent representatives of the Catalan national renaissance in order to identify the origins of the symbols they deploy. Consideration of symbols serves the purpose of defining the way national aspects get their visual representation. The method of historical typology was used to systematize the sources. Memoirs and publications in the press were analyzed with the textual method, and visual materials – with stylistic and iconic methods. Detailed research of the works of Renaixença has shown that Catalan cultural code initially emerged in poetry. In the second half of the 19th century, the symbols acquired visuality in fine art, namely paintings and visual design of the front pages of Catalan newspapers and magazines. The article provides a detailed account of selected examples of such visuals. At that time, Catalan intellectuals created works devoted to the history of Catalan-speaking lands, seeking to find roots that would picture the ancient nature of their motherland. They searched the archives and looked into medieval literature and folklore to prove the continuity of prosperous medieval Catalonia, part of the Kingdom of Aragon, and nineteenth-century Catalonia. Thinking over national history gave birth to national identity. At the same time history acquired a visual dimension. Churches, monasteries, memorable dates, leaders and thinkers that bore distinct national identity were visualized. Medieval plots penetrated art that tapped into heroic deeds of the past for inspiration. The spread of visual images helped bridge the gap between past and present. The newly acquired continuity of tradition strengthened the national narrative. The process enabled the national unity of the Catalan people with the central idea of an imaginary community of a nation-state.
30
Kokosh, Artem. "Disputes on women’s deaconate in the Church of England". St. Tikhons' University Review 106 (28.04.2023): 25–43. http://dx.doi.org/10.15382/sturi2023106.25-43.
Pełny tekst źródłaStreszczenie:
In the history of the Anglican Church the top-ranked issue of the second half of the 20th century and the beginning of the 21st century was disputes on women’s priesthood. As a result of these debates, the Anglican Church began to ordain women as deacons, then as priests, and finally as bishops. In Orthodox view, it was the radical change of the doctrine and the deviation from the apostolic tradition, though at the beginning of the 20th century the Anglican Church was considered as one of the closest churches to Orthodoxy. The first critical step in the direction of women’s priesthood was the opening the diaconate to women. Both in Russian and Western theological science little attention has been devoted to the analysis of this first step, since historically the hottest theological discussion was on the issue of women’s priesthood and women’s episcopate. However, the decision on women’s diaconate was very important since it actually opened the way for all subsequent decisions on women’s priesthood in the Anglican Church. This article offers an analysis of the historical processes and theological discussions that brought the Church of England to the appearance of deaconesses and then women deacons. The article considers the revival of sisterhoods and monastic communities in the Church of England in the middle of the 19th century, the initiative to revive the rank of deaconesses in 1862 and subsequent official decision of the 1920 Lambeth Conference, as well as the relevant reports of the Commissions of 1897, 1908, 1919 and 1935. Then we analyze the discussions about the functions of the deaconess, as well as additional factors that influenced the decision to allow women to be ordained as deacons. One of these factors was the general crisis of the diaconal ministry and the desire to strengthen the role of the laity in the life of the Anglican Church. As a result, the 1968 Lambeth Conference opened diaconate to all laymen remaining in secular occupations (both men and women). The Church of England turned out to be one of the most conservative churches in the Anglican Communion – it introduced women's diaconate almost 20 years later, in 1987. Conservative groups were concerned that this decision would put the Church of England on a "slippery slope" towards women's priesthood and women's episcopate. Subsequent history proved that these fears were completely justified.
31
S., Tataurov, i Tikhonov S. "Archaeological Heritage of the Town Tara". Teoriya i praktika arkheologicheskikh issledovaniy 33, nr 2 (2021): 146–56. http://dx.doi.org/10.14258/tpai(2021)33(2).-08.
Pełny tekst źródłaStreszczenie:
The article is devoted to the analysis of archaeological materials obtained during the excavations of the Tara fortress / town Tara by Omsk archaeologists. In the more than four-meter cultural layer, seven building horizons have been preserved, in which all of its history has been contained. The peculiarities of the cultural layer contributed to the unique preservation of large objects (dwellings, outbuildings, defensive structures, pavements), as well as cultural and household items made of leather (shoes, belts, covers), wood (plates and cups, tues, whorls, shovels). Perfectly preserved foundations of churches and lower crowns (up to the ninth) of fortress and prison towers, powder magazines, lower crowns of huts with furniture and stoves make it possible not only to study data on material culture not reflected in written materials, but to raise the question of creating museum complexes «under open air», combining them with full-fledged reconstruction of these buildings. The temples of the 18th — 19th centuries, of which only one has survived, and are still known from excavations of foundations, merchant mansions and residential buildings of the late 19th century complement archaeological materials and allow studying the culture of the Tara population for four centuries. Keywords: Western Siberia, Tara, Russian archaeology, historical cities
32
Mamonova, Svetlana Alekseevna. "Virtual reconstruction of the Church of St. Nicholas the Wonderworker (Lori region of Armenia): a study of the cultural heritage of the Russian presence in Armenia in the XIX - XX centuries". Историческая информатика, nr 2 (luty 2023): 34–78. http://dx.doi.org/10.7256/2585-7797.2023.2.43508.
Pełny tekst źródłaStreszczenie:
In studies on the history of the Russian presence in Armenia, an important place is occupied by the question of the role of the Orthodox Church. Currently, there are several Orthodox churches in Armenia. One of the most interesting, the Church of St. Nicholas the Wonderworker in Amrakits (Lori region of Armenia) is unique in its architecture, has a century-old history, but suffered significant destruction during the large-scale Spitak earthquake in 1988. Since that time, it has actually lost its significance as a functioning temple. In 2022, survey work began in Armenia to determine the possibility of restoring the partially destroyed church building or (if such restoration is impossible) recreating this temple in an authentic form. In this regard, the task of creating a virtual reconstruction of the Church of St. Nicholas the Wonderworker, using three-dimensional modeling methods, is relevant. An important condition for such work is the availability of a set of sources that allow the implementation of such a project. In this study, a source base has been formed, including drawings, plans, measurements of the church building, as well as photographs of the object before and after the 1988 earthquake. The author studied the history of the settlement Nikolaevka, founded at the beginning of the 19th century (now Amrakits), as well as the history of the construction of the temple of St. Nicholas the Wonderworker in the early twentieth century. The main purpose of the study is to reconstruct the appearance of the church at the beginning of the 20th century. The article contains a study of the history and architectural features of the Church of St. Nicholas the Wonderworker, as well as a description of the process of creating a virtual reconstruction and the problems associated with it. The author used SketchUp 2022, Vision, Lumion 10 as software.
33
De Spiegeleer, Christoph. "Secularization and the Modern History of Funerary Culture in Europe : Conflict and Market Competition Around Death, Burial and Cremation". Trajecta. Religion, Culture and Society in the Low Countries 28, nr 2 (1.12.2019): 169–201. http://dx.doi.org/10.5117/tra2019.2.002.desp.
Pełny tekst źródłaStreszczenie:
Abstract This article connects the history of attitudes toward death and funerary practices in 19th- and 20th-century Europe to the ongoing discussion on secularization. It emphasizes how recent scholarship on the history of death ‐ following broader trends within religious studies ‐ has abandoned the standard modernization-narrative of secularization, and moved to view the issue through the prism of conflict and market competition. Depending on the historical context and the Church-State relationship, a conflict and/or market competition perspective can deepen our understanding of the secularization of death and burial practices. In periods of intense socio-political struggle over the role of religion in the modern polity, a conflict perspective helps to grasp the processes of secularization. Once secular forces have succeeded in breaking the grip of the churches on death and burial, a market perspective can be more useful. Both serve as alternatives to the traditional understanding of secularization as an anonymous process of modernization. An in-depth analysis of the development of a secularist funerary culture in Belgium aptly demonstrates the shift in the master variable influencing secularization ‐ from socio-political conflict to market competition.
34
Spichak, Alexandra V. "Features of Paperwork for Appointment of Widows as Prosphora Bakers in the Tobolsk Diocese in the 19th – Early 20th Century". Herald of an archivist, nr 3 (2021): 699–712. http://dx.doi.org/10.28995/2073-0101-2021-3-699-712.
Pełny tekst źródłaStreszczenie:
The article is devoted to studying the diocesan paperwork on appointment of widows of clergy as prosphora bakers in the 19th - early 20th centuries. It uses general scientific, historical, and special methods of document science. Despite an abundance of works devoted to the life of clergy in pre-revolutionary Russia, the issue of the Tobolsk Spiritual Consistory paperwork concerning request of the widows of clergy to appoint them prosphora bakers in the 19th - early 20th century remains unexplored. During the period of Church revival, it is of great importance to study the history of life of clergy and solution of their problems in the dioceses. The study is to identify the features of paperwork on appointment of widows of clergy as prosphora bakers in the Tobolsk diocese in the 19th - early 20th century. Having studied the previously unknown archival documents from the State Archive in Tobolsk, the author has found out what affected the duration of office-work processes and the number of their stages. Most quickly were solved problems of those women, who lived closest to the Tobolsk Spiritual Consistory, and of those, whose requests were uncontroversial. Thus, there was no need to collect the lacking data, to clarify the controversial points, to enter into correspondence, and the office work included the least number of stages — seven. The number of stages and, accordingly, time needed increased with the moteness of the widow’s place of residence from the city of Tobolsk, where the spiritual consistory was located. The main stages were nearly identical, however, sometimes additional documents were demanded. In case of appointment as prosphora bakers, these were, firstly, approvals expressing the consent of the parishioners and the clergy of churches in which women were to serve, or certificates of village councils, and secondly, tickets for travel to their places of service. These latter were not specific to this type of cases, but general for all personnel-related issues concerning placement in the service and transfer. Bureaucratization prevented widows from getting their desired place faster, but it contributed to a better preservation of documents, thus providing an opportunity for modern researchers to study valuable archival sources. The results of the research may interest archivists; they may be used in preparation of courses on records management, history of organization of office work, and of special courses on the history of office work in institutions.
35
Egorova, K. B. "“Svitrigailo, Grand Duke of Lithuania, or Supplement to histories of Lithuanian, Russian, Polish-Prussian” : Translation and Publication of Work of August Kotzebue in Russian Empire". Nauchnyi dialog 11, nr 6 (31.08.2022): 302–14. http://dx.doi.org/10.24224/2227-1295-2022-11-6-302-314.
Pełny tekst źródłaStreszczenie:
The issue of the history of the translation into Russian of the historical work of the German playwright August Kotzebue “Svitrigailo, the Grand Duke of Lithuania”, which was published in 1835, when the name of the famous German author had already become a sign of bad literary taste, and his works ceased to be published. For the first time, the study introduces into scientific circulation materials from several archives that store documents that allow us to draw conclusions about why Kotzebue’s essay on the history of Lithuania and Poland has been lying on the shelf of the censorship department for more than a decade. The results of the study showed that the manuscript could not be allowed for publication for a long time, not because of the scandal around the tragic death of its author, and not because of the new heroized interpretation of the image of Svitrigailo. The real reason for oblivion was the additions (documents from the Königsberg archive) with which Kotzebue supplied his work. The author of the article reports that, among various historical materials, three papal bulls were presented at the end of the manuscript, related to the project of a possible reunification of the Latin and Greek churches. It was these documents that delayed the publication of Kotzebue’s work in Russian. The archival materials involved show that the censorship of the first quarter of the 19th century considered the dissemination of materials related to the issue of unification of churches dangerous for Russian society.
36
Никитина, А. А. "History of the Restoration of the Dormition Cathedral in Vladimir-Volynsky in the Late Nineteenth Century". Вестник церковного искусства и археологии, nr 1(5) (15.06.2022): 49–68. http://dx.doi.org/10.31802/bcaa.2021.5.1.003.
Pełny tekst źródłaStreszczenie:
Сохранение объектов культурного наследия продолжает оставаться актуальной проблемой современности. До сих пор продолжается процесс формирования концептуальных подходов охраны памятников, государственные институты работают над совершенствованием методов своей работы. В таких условиях важным, поучительным и полезным выступает опыт сохранения ряда архитектурных шедевров специалистами и исследователями старины последней трети XIX — начала ХХ вв. Предметами особого изучения и сохранения в это время выступали памятники церковной архитектуры, в том числе уникальные по своей древности домонгольские постройки, находящиеся на территории нынешней Украины. В конце XIX в. специалисты и любители охраны памятников обратили внимание на необходимость исследования Успенского собора города Владимира-Волынского Волынской губернии (ХII в.). Это исследование было проведено в 1886 1890 гг., а с 1896 по 1900 г. было осуществлено восстановление храма. Проблематика исследования и реставрации Успенского собора города Владимира-Волынского была предметом внимания отечественных и зарубежных исследователей ХХ — начала XXI вв. Ряда её аспектов касались П. Раппопорт1, Л. Гнатюк-Сосна2, Л. Прибега3,, В. Лисовский4, Ф. Мандзюк5, Н. Логвин6, С. В. Гаврилюк7. Однако вне поля зрения исследователей остался концептуальный аспект реконструктивных работ, роль таких архитекторов, как А. В. Прахов и Г. И. Котов, в восстановлении этого древнерусского памятника. Освещение этих и других неисследованных вопросов и составляет цель данной статьи. The preservation of cultural heritage is an urgent problem of our time. The formation of new conceptual approaches and methods aiming to preserve historical monuments is still taking place, while state institutions are developing their working methodologies. So, one should take into account the important, instructive and useful experience of the specialists and researchers of the last third of the 19th and early 20th centuries in preserving a number of architectural masterpieces. Examples of religious buildings (including pre-Mongolian churches of Kievan Rus’), unique in their antiquity, can be found in present-day Ukraine. At the end of the 19th century restorators took care of the 12th-century Dormition Cathedral in Vladimir-Volynsky (or Volodymyr-Volynskyi), Volyn region. Eventually, the restoration of the Cathedral was complete in 1900. The issues concerning the 1886–1890 research and the following restoration of the Vladimir-Volynsky Dormition Cathedral as a prominent 12th-century architectural monument would attract domestic and foreign researchers of the 20th and early 21st centuries. Some of these issues have been outlined by P. Rappoport, L. Gnatyuk-Sosna, L. Pribega, V. Lisovsky, F. Mandzyuk, N. Logvin, S. V. Gavrilyuk. However, such topics as the conception of the restoration and the role of the architects A. V. Prakhov and G. I. Kotov are still poorly known. This article aims at contributing to the research into these and other problems in the field.
37
Firdaus, Yogi Fitra. "Lay Missionary Movement and the Establishment of the Peranakan Chinese Christian Community in West Java 1858-1889". Veritas: Jurnal Teologi dan Pelayanan 22, nr 1 (2.06.2023): 19–37. http://dx.doi.org/10.36421/veritas.v22i1.591.
Pełny tekst źródłaStreszczenie:
The lay missionary movement became characteristic of the Chinese Peranakan identity and community in West Java in the mid-19th century. Lay evangelists played a major role in the formation of Christian Peranakan communities in Indramayu, Cirebon, Batavia, and Bandung. Peranakan communities were formed long before the Dutch mission agency paid attention to the Chinese community. While it is true that pioneers of the Christian Peranakan community first heard the gospel message from Dutch pastors, it does not mean that Chinese churches in West Java were merely a zending heritage. Peranakan lay people were actively spreading the gospel through Bible study groups, discipleship, and their involvement in social issues. Unfortunately, stories that feature lay missionary achievements are often lost in the historical narratives of the church in Indonesia that are written mostly by Dutch historians. Such a lacuna has led to the loss of identity and missional vocation of the lay Chinese Christians as if they were never part of the mission and church history in Indonesia. This article thus attempts to historically examine and rebuild the narrative of the participation of the Chinese laity and see the factors that contribute to the weakening of the lay missionary spirit and their involvement among the Chinese church in West Java today. It is hoped that Chinese churches can once again sense the urgency to resurrect the lay missionary movement in the present age.
38
NIKA, Oksana. "Historical and language-cultural dimensions of Nobel Gospel of 1520". Linguistic and Conceptual Views of the World, nr 74 (2) (2023): 9–30. http://dx.doi.org/10.17721/2520-6397.2023.2.01.
Pełny tekst źródłaStreszczenie:
A manuscript from the beginning of the 16th century from Noble (Pinsk County, which is now in Rivne oblast, Ukraine) was studied, representing the religious writing of the Grand Duchy of Lithuania in historical and language-cultural aspects. The afterword to the Nobel Gospel was analyzed, and the historical figures named in it were identified (Prince Fedor Ivanovich Yaroslavich, Bishop Jonah). Information about them was collected based on historical sources and scientific literature. The ‘Ruthenian’ edition of the Church Slavonic language, manifestations of the second South Slavic influence in the text, is characterized. The monument’s history information, now represented in the Library of the Vrublevsky Academy of Sciences of Lithuania (Lithuania), was systematized. The Nobel Gospel, which has not been the subject of scientific study until now, was analyzed during an interdisciplinary study. The historical context of the monument’s creation based on the afterword is analyzed. Its temporal and spatial localization, the possible sphere of operation, ancient storage of the rarity, scribes (Chivs), and historians were established. Prince Fedor Ivanovich Yaroslavich carried out charitable activities. He founded and supported churches and monasteries in the Pinsk District. The bishops of Pinsk and Turov, Vasian, and later Jonah, mentioned in the afterword, appealed to the king and received a “salary” letter stating that it should be their will and approval for the construction of churches and monasteries. The analyzed manuscript from Polissia was proved to reveal the book traditions of the 16th century and the eccentricity of the centers of rewriting texts of religious writing. The main manifestations of the second South Slavic influence in the orthography of the manuscript are characterized. Different orthographic and phonetic features of the ‘Ruthenian’ edition of the Church Slavonic language have been analyzed. Since the 60s of the 19th century, the manuscript from Polissia was transported to the Vilnius Public Library. The Manuscript Department was founded here, and the first descriptions of the monument were compiled.
39
BUTOV, ILYA S. "RELIGIOUS MIRACLES CONFINED TO WATER SOURCES". Study of Religion, nr 4 (2021): 117–25. http://dx.doi.org/10.22250/2072-8662.2021.4.117-125.
Pełny tekst źródłaStreszczenie:
Religious psychoses and various forms of superstition are widespread, as a rule, in the days of severe upheavals and in the times of crisis in history. One of the most common phenomena of this kind in the 19th - first half of the 20th century was the discovery of holy wells or springs, in the waters of which numerous pilgrims observed visions with images of icons and faces of saints, as well as other paintings, most often on religious or historical themes. The purpose of the study is to analyze the distinctive features and the range of narratives about a certain group of events that are considered miraculous in the folk tradition - the appearance of saints and icons in the water. It is established that a place of pilgrimage is often a symbolic sacred center of a certain area (spring, well, krinitsa, bend of the river), or a certain narrow-local territory (hospitals, houses, churches). The most susceptible categories of the population - young girls and boys, elderly widows, etc...
40
Odil, Jones U. "INDIGENOUS AGENTS AND THE SCHOOL APOSTOLATE IN UKWUANILAND, 1841–1941". Oral History Journal of South Africa 3, nr 2 (11.10.2016): 69–81. http://dx.doi.org/10.25159/2309-5792/339.
Pełny tekst źródłaStreszczenie:
In the 19th century, colonial educational policy reflected the hesitant approach of Britain to a field recognised in those days as the reserve of religious bodies, and for many years the missionary societies had the field of education to themselves. Education in C.M.S. mission schools in Nigeria received no aids in grants from the colonial government. This article is a historical reconstruction, which brings to light the well-articulated contributions of local people in their attempt to establish and fund schools using indigenous initiatives, personnel and resources. Resting on the self-propagating, self-supporting and self-governing policy of Henry Venn, the study reveals that, although the establishment of schools in Ukwuaniland 1841–1894 was originally the outcome of the expression of local needs, efforts and ideas, the Anglican churches there saw in them an agency for promoting evangelism. This article, an important contribution in the area of the history of religion and education, recommends that local initiatives, needs and aspirations should be taken into consideration in the formulation of education policy in Nigeria.
41
Новак, Вячеслав Николаевич. "CHURCH DEANS’ ANNUAL REPORTS AS A SOURCE FOR REGIONAL HISTORY OF RUSSIAN IN THE 2ND HALF OF 19TH - EARLY 20TH CENTURY". Тверского государственного университета. Серия: История, nr 4(56) (25.12.2020): 74–84. http://dx.doi.org/10.26456/vthistory/2020.4.074.
Pełny tekst źródłaStreszczenie:
В статье анализируется одна из функций благочинных в синодальный период - составление отчётов о состоянии приходских храмов вверенных им территорий. Анализируются как регламенты их составления, так и сами тексты за период со второй половины XIX до начала XX в. Несмотря на то, что правила их написания были достаточно четкими, сами тексты составлялись в относительно свободной форме, зависели от стараний их авторов и принятой местной традиции, а с течением времени становились все более подробными. Они отражают как специфику церковной жизни региона (например, отношение к синодальной Церкви разных этнических групп, традиционно придерживающихся иных религий), так и быта населения в целом, указывают на общие факторы, снижающие уровень религиозности и благочестия (революционные настроения, отходничество в город на заработки). Надежду на расширение научных знаний об этом виде источников автор связывает с дальнейшим изучением фондов местных духовных консисторий, куда они поступали. The author of this article analyzes one of the main functions of the deans (incl. rural deans) during the Synodal period - working out the reports on the condition in parish churches of the territories entrusted to these deans. The author examines both the regulations of making these reports as well as the text themselves, focusing on the period of the 19th to the beginning of the 20th centuries. Despite the clear rules for writing of these repots, the texts were composed in a free form and depended on the efforts of their authors and local tradition. Over the time they turned out to be more and more detailed. They reflect both the specifics of the church life of the region (for example, attitudes towards the Synodal Church of different ethnic groups, traditionally adhering to other religions), and the life of the population as a whole. They pointed out the main factors that reduced the level of religiosity and piety (revolutionary ideas, migrations). The author connects the hope for expanding scientific knowledge about this type of sources with further study of the funds of local spiritual consistories, where these reports have been kept.
42
Ermilov, Pavel. "A federative model of the Church in western theology". St. Tikhons' University Review 112 (30.04.2024): 30–50. http://dx.doi.org/10.15382/sturi2024112.30-50.
Pełny tekst źródłaStreszczenie:
The author attempts to reconstruct in the most general detail the history of the application of federative terminology to the description of the structure of the Christian Church. The concept of federation appeared in the 18th century in the works of Protestant church historians who believed that the formation of the initial church structure was modeled on the federative political structures that emerged in Greco-Roman antiquity. Further mastering of the relevant political terminology by church authors was facilitated by the formation of the theory of political federalism in the 19th century and its popularization in the political and public life of many states. The author shows how since the end of the 19th century the concept of federation has been applied to the church constitution at its modern stage. This practice was especially characteristic of the representatives of the Anglican Church, in whose official rhetoric the image of federation took an important and prominent place. It was in the midst of the Anglican Church that the formula of the Church as a federation was born. Thanks to Protestant influence, federative terminology enters the language of ecumenical theology, being used there in particular to denote an intermediate form of ecclesiastical union. However, federative formulas in ecclesiology were accompanied by constant criticism, mainly for allegedly bringing with them alien and profane associations. An irreconcilable position was taken by Catholic authors, who for a whole century have been developing a theological refutation of ecclesiastical federalism. Under the influence of their criticism, as well as significant historical and ideological changes, the image of federation gradually disappeared from the language of Christian theology, surviving ultimately in the form of a general and unanimous denial that the Church is not a federation. The author is trying to show that despite some artificiality in the use of federative terminology, there were certain theological insights behind its use concerning the status of particular Churches and the nature of their mutual unity. These intuitions were largely ignored by the general development of ecclesiology in the twentieth century with its main interest in the global and universal dimension of the Church.
43
МИРЗОЕВА, С. Г., i Е. Х. АПАЖЕВА. "INTEGRATION OF THE POLES INTO THE SOCIO-CULTURAL SPACE OF THE NORTH CAUCASUS (LATE 18TH – FIRST HALF OF THE 19TH CENTURY)". Известия СОИГСИ, nr 41(80) (27.09.2021): 37–44. http://dx.doi.org/10.46698/vnc.2021.80.41.003.
Pełny tekst źródłaStreszczenie:
С конца восемнадцатого столетия Российская империя постепенно усиливает свое присутствие на Северном Кавказе. В этой связи разные этнические группы, в том числе и поляки, все активней начинают появляться в этом регионе, поскольку он уже находится под контролем России. Источники проникновения на Кавказ были разные: во-первых, это российские служащие со своими семьями, попавшие в состав России после разделов Речи Посполитой и отправленные на службу на Северный Кавказ вследствие внутренних ротаций, и, во-вторых – ученые и коммивояжеры, увидевшие в этом крае безопасное и привлекательное место после начала освоения его Россией. Процесс переселения поляков в данный регион является актуальным вопросом и на сегодняшний день, так как его изучение дает возможность проследить слияние совершено разных культур и их благотворное влияние друг на друга. Культурно-просветительская деятельность поляков в северокавказском регионе в XIX в. проявилась в строительстве польских церквей – костелов, организации школ, благоустройстве городов и сел, открытии курортов. Просветительская деятельность, сохранение традиций, обычаев, менталитета, культуры народа были необходимы прежде всего самим полякам, так как они попали в совершенно новое культурное пространство. Since the end of the eighteenth century, the Russian Empire has gradually increased its presence in the North Caucasus. In this regard, different ethnic groups, including Poles, are increasingly beginning to appear in this region. They now do not perceive it as something terrible, since these territories since these territories are already under the control of Russia. The sources of their penetration into the Caucasus were different: firstly, these were Russian employees with their families who fell into Russia after the partitions of the Commonwealth and were sent to serve in the North Caucasus due to internal rotations, and secondly, scientists and traveling salesmen who saw in this region a safe and attractive place after the start of development by Russia. A radical change in the situation in Russia in terms of eliminating the “white spots” of history, the openness of archives, enable modern researchers to study moral, spiritual, social, cultural and national problems in Russia in general, and in the North Caucasus, in particular. The process of resettlement of Poles in this region is a topical issue today, since its study makes it possible to trace the merger of completely different cultures and their beneficial influence on each other. The cultural and educational activities of Poles in the North Caucasus region in the nineteenth century manifested itself in the construction of Polish churches - churches, the organization of schools, the improvement of cities and villages, the opening of resorts. Educational activities, preservation of traditions, customs, mentality, and culture of the people were necessary primarily for the Poles themselves, since they found themselves in a completely new cultural space.
44
Ivanenko, Oksana. "Public Resistance in the National Liberation Movement of Poles in Right-Bank Ukraine in the First Half of the 1860s (From the Central State Historical Archive of Ukraine, Kyiv)". Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, nr 30 (1.11.2021): 389–404. http://dx.doi.org/10.15407/mzu2021.30.389.
Pełny tekst źródłaStreszczenie:
The article covers important manifestations and specifics of the protest culture of the Polish community within the South-Western region of the Russian Empire in the first half of the 1860s on the basis of analysis and synthesis of information from the documents of "Office of Kyiv, Podillya and Volyn Governor-General" (f.442) and "Office of the trustee of the Kiev school district" (f.707) of the Central State Historical Archive of Ukraine (Kyiv). Defending one's own cultural identity as a driver of national development is connected with the awareness of the political interests and goals of the liberation struggle of Poles. The unique influence of the Polish question on historical processes, the configuration of international relations in Europe during the "long 19th century" determines the relevance and scientific significance of the study and thinking of the history of Polish national and cultural movement. Comprehensive study of the Polish question in the European history of the 19th century is an important part of the scientific perception of interethnic contradictions and antagonisms in the Russian Empire and the reaction of European diplomacy and public opinion, a deeper understanding of the essence of Russian-Polish cultural and civilizational confrontation and its impact on Ukrainian national life. Following the three partitions of the Polish–Lithuanian Commonwealth (1772, 1793, 1795) most of the territories of this formerly powerful European state were incorporated into the Russian Empire, there was a fierce struggle for cultural and ideological dominance in the region. The Polish national liberation movement of the 1860s, which culminated in the January Uprising of 1863-1864, developed against a background of broad social and cultural resistance to Russian autocracy, manifested in such protest actions as mourning and serving panikhads for dead Poles, singing patriotic Polish songs and hymns, public wearing of national costumes, participation in anti-government manifestations and demonstrations, refusal to read prayers for the emperor in churches, and so on. Clergy and educators, as well as students and pupils, were the driving force behind this protest movement, which had an international resonance
45
Besschetnova, Elena V. "Vladimir Solovyov’s idea of ecclesiastic unity and the Holy See". Zeitschrift für Slawistik 69, nr 1 (25.03.2024): 101–14. http://dx.doi.org/10.1515/slaw-2024-0006.
Pełny tekst źródłaStreszczenie:
Summary Vladimir Sergeevich Solovyov (1853–1900) was the central figure of Russian religious thought, which had its heyday at the end of the 19th century and early 20th century, rich in wonderful and deep thinkers such as Pavel Florensky, Sergey Bulgakov, Nikolay Berdyaev, and Simon Frank among many others. Solovyov was the first classical Russian philosopher, in the sense that he had his own philosophical system at a time when systemic philosophy was being abandoned in the West. It was Solovyov who deepened Russian philosophy and firmly entrenched Christian metaphysics in Russian philosophical discourse. He introduced Russian philosophical thought to Europe. His project of a free universal theocracy intended to fundamentally change the course of social history. In fact, the project of a universal free theocracy and the reunification of Christian churches associated with it became the most prominent idea of the philosopher in the Western intellectual environment. Moreover, the question about Solovyov’s pro-Catholic leanings, including his contacts with catholic clergy and theologians, as well as the issue whether Solovyov converted to Catholicism came into prominence after the book of Michel D’Herbigny Vladimir Soloviev: Un Newman russe was published in 1911. This article focuses on the narrow but important issue of reconstructing the historical context of the philosopher’s ideas. The focus is on the history of Solovyov’s contacts with the Holy See. The author analyzes the existing historiography, which testifies to the indirect contacts of the philosopher with the Holy See, the philosopher’s published correspondence, contemporary research articles, as well as materials from the Vatican and Russian archives. As a result, the article presents a new look at the history of the relationship between the Holy See and Russian philosopher, who is currently recognized by most researchers as the ancestor of the ecumenical movement of the 20th century.
46
Aleknavičienė, Ona. "Language policy in the Kingdom of Prussia at the junction of the 18th-19th centuries". Taikomoji kalbotyra 16 (30.12.2021): 56–75. http://dx.doi.org/10.15388/taikalbot.2021.16.4.
Pełny tekst źródłaStreszczenie:
The present paper examines the principles of the language policy designed in the Kingdom of Prussia at the junction of the 18th-19th centuries. This research aims to identify the main factors affecting the introduction of the Lithuanian language as the official regional language in the Kingdom of Prussia and to evaluate the parameters applied to such language planning. The main research objects in this study are the prefaces to Christian Gottlieb Mielcke’s dictionary Littauisch-deutsches und Deutsch-littauisches Wörter-Buch (1800) and the archival material of the end of the 18th century, which provide information on the preconditions, directions, goals, and objectives of the language policy of the time.The politics favorable to the Lithuanian language was preconditioned by the political changes in the 18th century. After the third partition of the Commonwealth of the Two Nations (1795) and with the annexation of Užnemunė to Prussia, the range of the Lithuanian language use expanded, and the ideas of regional particularism strengthened.Christoph Friedrich Heilsberg, the author of the third preface to Mielcke’s dictionary, a counsellor in the Königsberg Chamber of War and Domains, and an inspector of East Prussian schools, was well aware of the Lithuanian attitudes to the influence of language on identity, motives for language learning, legislation, and the potential of schools and churches. On the grounds of this versatile expertise, he undertook language status planning.With regards to Mielcke’s observation about civil servants who need to learn Lithuanian and the Lithuanian approach to language, Heilsberg took a practical position on language planning. He suggested expanding the Lithuanian language use in the public sphere rather than considering the idea of German as a common state language. At Heilsberg’s initiative, the Lithuanian language had to be used in such important areas as education, church, law, business, and administration. Heilsberg sought to ensure that it did not lose its cultural or administrative functions. Such plans presuppose the status of Lithuanian as an official regional language, equivalent to linguistic autonomy, where the language of a national minority has political autonomy and coexists with the official language of the state.Heilsberg initiated not only the development but also the implementation of language policy. He developed the directions and measures of corpus planning: to help non-Lithuanians to learn Lithuanian, he encouraged Mielcke to prepare a Lithuanian-German and German-Lithuanian dictionary and supervised the publication of a Lithuanian grammar and a collection of sermons. This highlights the priorities of his education policy, which aimed to develop the language skills of teachers and priests, and to create conditions for civil servants working in the province to learn the Lithuanian language.Three statements of Heilsberg as a high-ranking state official were important for increasing the prestige of the Lithuanian language: 1) language is a guarantor of identity; 2) provincial languages must be learned by civil servants and not vice versa; and 3) language must be nurtured.The author of the fourth preface to Mielcke’s dictionary, the German philosopher Immanuel Kant, raised the criterion of language purity. Considering that only pure language is important for the maintenance of the nation’s distinctiveness, for science, and especially history, he emphasized the need to preserve the purity of language and proposed two ways to achieve this: to use pure language in schools and churches, and to expand the domains of its use.This is the earliest attempt in the history of Prussian Lithuanian culture to give the Lithuanian language the status of an official regional language. Such policy ensured its functioning in all spheres of public life, its use in the education system, and created conditions for maintaining identity.
47
Smirnova, Irina Yu. "Orthodoxy in Western China and Central Asia: Historical Background". RUDN Journal of Russian History 22, nr 1 (15.03.2023): 47–56. http://dx.doi.org/10.22363/2312-8674-2023-22-1-47-56.
Pełny tekst źródłaStreszczenie:
The author discusses the prehistory of the spread of Orthodoxy among the residents of Western China that was inextricably linked to the policy of Russia in Central Asia in the second half of the 19th century and traces the first missionary projects carried out in Ghulja (1851) among the descendants of captive Albazinians exiled from Beijing to the Chinese Ghulja in 1712. While reconstructing the history of Orthodoxy in the Ile region, it was revealed that the initiative of Orthodox missionary work in Western China originally belonged to eminent churchman Parfeny (Aggeev); it was supported by Metropolitan Philaret (Drozdov) of Moscow and brought to the attention of Emperor Nicholas I. The study of the official diplomatic correspondence in the period of the 1850-60s showed that the attitude of Russian diplomats to the missionary work of the Russian Orthodox Church in China was negative as this activity might exacerbate foreign policy relations between Russia and China. At the same time, the establishment of Orthodox churches at the Russian consulates in Ghulja and Chuguchak played a crucial role in the spread of Orthodoxy in Central Asia and Western China.
48
Frantsouzoff, Serge A. "The Acts of Lalibäla: a Collection of Fables or an Underestimated Historical Source?" Scrinium 15, nr 1 (16.07.2019): 335–39. http://dx.doi.org/10.1163/18177565-00151p22.
Pełny tekst źródłaStreszczenie:
Abstract The deeds and exploits of St. Lalibäla who was the most famous king of the Ethiopian Zagwe dynasty are still awaiting to be published in full. To the modern researchers this important medieval text is available only in excerpts published by J. Perruchon in the 19th century. The author argues that Lalibäla’s Deeds is far from being an Ethiopian folklore. They comprise valuable authentic data, e.g. the persecution of Lalibäla at the royal court, his escape into the desert, his marriage, his subsequent becoming a king, the organization of his army, taxation policies and history of construction of the famous monolithic churches in the centre of Lasta. The author also argues that the title wäldä nägaśi, which is mentioned in his Deeds as well as its parallel wld/ngšy-n found in Middle Sabaean inscriptions is a sufficient evidence in favour of the military and political continuity between the Aksumite and Zagwe epochs. The Lalibäla’s Deeds comprise many minute details about the everyday life, which suggests that the Christians of Ethiopia had a centuries long oral tradition of preserving and transmitting historical information.
49
Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture". Art History & Criticism 17, nr 1 (15.11.2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
Pełny tekst źródłaStreszczenie:
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.
50
Jokelainen, Janne. "Ülevaade Soome palkehituse ajaloost". Studia Vernacula 4 (5.11.2013): 101–24. http://dx.doi.org/10.12697/sv.2013.4.101-124.
Pełny tekst źródłaStreszczenie:
This article takes a look at the history of Finnish log construction and log architecture. Logs have been used as a building material in Finland for as long as the country has been inhabited. The modern corner-notching technique arrived in Finland in the late Iron Age (600−800 AD) from the east, leading to a building type that survived until the 20th century.During the era of church builders (1620−1810), log construction achieved its highest form: the churches built during this period represent Finnish log architecture of the highest quality. Church builders had an excellent command of log construction techniques and knew logs as a building material extremely well, which allowed them to use the forms of the buildings and the decorative elements for the architectonic expression characteristic of logs.Church architecture adapted to other Western style trends in the 19th century. Although outstanding churches were still being built at the time, their technical developments did not lead to further developments in log construction techniques.The architecture of the Finnish artists’ (Akseli Gallen-Kallela et al) villas built in the late 19th century relied on the expressive power of logs, corner joints and handicraft. The walls were stylistically rough-hewn and there was no weatherboarding. The corner notches played a central architectural role and decorative elements were borrowed from Finnish log construction heritage. Artists’ villas have a unique position in Finnish architecture: for the first time, logs consciously emerged as a main architectural element. Contemporary industrial log construction began to develop in the 1950s. Product quality has improved considerably since then as a result of development work, and the prefabricated log has become a generally accepted building material. However, these logs no longer have the essence of a natural material and they have therefore lost their power of expression. The emphasis of industrial log construction and architecture is predominantly on manufacturing as economically as possible using existing production technology. In the 2000s industrial log construction finally started losing its romantic and historical burden and finding its own architectural expression.Contemporary hand-crafted log construction can be regarded as a continuation of the vernacular log construction tradition. Training in hand-crafted log construction has been organised since the late 1970s. The level of training has been highly uneven and the lack of a connection between such training and construction education has been one of its problems. The future of log construction is associated with product quality and energy efficiency. Development work and opening up new cooperation channels is important for the future of log construction as a craft.