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1
París Marqués, Amparo. "Seis ápocas de los maestros que intervinieron en la construcción de la iglesia de San Juan de los Panetes de Zaragoza (1722)". Studium, nr 23 (12.08.2018): 113–31. http://dx.doi.org/10.26754/ojs_studium/stud.2017232607.
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Cuentas y materiales utilizados en la construcción de la iglesia de San Juan de los Panetes de Zaragoza, según seis albaranes de pago a los maestros que intervinieron en las obras.
Palabras clave.
Orden de San Juan de Jerusalén. Iglesia de San Juan de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex.
Abstract.
Accountancy and materials used in the construction of the church of Saint John de los Panetes, in Zaragoza, according to six slips with the payment to the master builders who took part in the works.
Key Words
Order of Knights of the Hospital of Saint John of Jerusalem. Church of Saint John de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex
2
Conway, Paul. "John Tavener round-up". Tempo 59, nr 234 (21.09.2005): 55–56. http://dx.doi.org/10.1017/s004029820521032x.
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JOHN TAVENER: The Veil of the Temple. Choir of the Temple Church, Holst Singers, Patricia Rozaro (sop) c. Stephen Layton. RCA 82876661542.TAVENER: Lament for Jerusalem. Patricia Rozario (sop), Christopher Joey (counter-ten), Sydney Philharmonic Chorus, Australian Youth Orchestra c. Thomas Woods. ABC Classics 476 160–5.TAVENER: Birthday Sleep; Butterfly Dreams; The Second Coming; Schuon Hymen; As one who has slept; The Bridal Chamber; Exhortation and Kohima; Shunya. Polyphony c. Stephen Layton. Hyperion CDA67475.
3
Oliva Martínez, Raquel. "Epifanio de Salamina en Barb. gr. 441". Augustinianum 59, nr 2 (2019): 525–28. http://dx.doi.org/10.5840/agstm201959231.
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Barb. gr. 441 is a miscellaneous manuscript that contains fragments of different Fathers of the Church (Basil of Caesarea, John Chrysostom, Sophronius of Jerusalem and Epiphanius of Salamis). The scope of these adnotationes is to delimit the folios belonging to each author and offer a more detailed information on Epiphanius’ passages.
4
Goulder, Michael. "An Old Friend Incognito". Scottish Journal of Theology 45, nr 4 (listopad 1992): 487–514. http://dx.doi.org/10.1017/s0036930600049322.
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The problem of the Beloved Disciple (BD) has come to seem virtually insoluble. It cannot be John bar-Zebedee: there would be no reason to suppress the name of so high an authority; striking events which he attended (Jairus' daughter, the Transfiguration) are passed over in silence; and anyhow the whole Gospel is antipathetic to the Jerusalem leadership (see below). It cannot be an anonymous jerusalem disciple: none such is mentioned in the Jerusalem events of 2–12; these latter seem to consist of elements also found in the synoptic tradition, given a Johannine slant; and why should his name be suppressed, if he were Jesus' favourite, and the Gospel community's hero? It cannot be a totally fictitious ‘symbolic’ figure: no proposed symbolism is clear or adequate; and it was rumoured in the Church that he would not die. No one believes that he was Lazarus or John Mark: so what are we left with? It is time to approach the question from a different angle.
5
Kochav, Sarah. "The Search for a Protestant Holy Sepulchre: The Garden Tomb in Nineteenth-Century Jerusalem". Journal of Ecclesiastical History 46, nr 2 (kwiecień 1995): 278–301. http://dx.doi.org/10.1017/s0022046900011374.
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Certainly since the time of the Emperor Constantine there had been little doubt in the Christian world that Christ was crucified, buried and rose from the dead on the site later occupied by the Church of the Holy Sepulchre in Jerusalem. Eusebius described the discovery of the tomb beneath the site of the Roman temple to Venus and the construction of the church, dedicated in 335. Constantine's church underwent numerous changes and rebuilding, through invasions, occupations, earthquakes and the disastrous fire of 1808, which caused extensive damage. But at no time did anyone seriously dispute the convictions of the competing Christian factions – Greeks, Latins, Armenians, Georgians, Copts and Ethiopians – who had chapels, or at least a recognised foothold, within that sacred precinct. While earlier travel accounts, such as those of Willibald (AD 724) and John Mandeville (1322), had recognised that the Church of the Holy Sepulchre was located well within the walls of Jerusalem, it was generally accepted that this was because the city had expanded and surrounded the site, and that new perimeter walls enclosed the place of the crucifixion and the tomb which according to the biblical texts had to lie ‘without’ the city walls.
6
GOULDER, MICHAEL. "A POOR MAN'S CHRISTOLOGY". New Testament Studies 45, nr 3 (lipiec 1999): 332–48. http://dx.doi.org/10.1017/s0028688598003324.
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The Jerusalem church called itself oι πτωχoι (Gal 2.10), probably from Isa 61.1, and held a prophetic Christology (Acts 3, 7). The Ebionites in Irenaeus and Epiphanius traced their name to Acts 2–5, and held Jesus to have been a prophetic figure, conceived naturally and possessed by the Spirit/‘Christ’ from baptism till before the passion. The same prophetic/possessionist Christology seems to be taught by Jewish Christians opposed by Justin and Ignatius: the ‘docetists’ believed that Christ (not Jesus) seemed to have suffered. It is also opposed by Polycarp, by John (especially in 1 John 4–5), by Paul (dramatically in 1 Cor 12.1–3), and in the pre-Marcan traditions.
7
Gunawan, Chandra. "The Apostles and the Apostolic Church". Veritas : Jurnal Teologi dan Pelayanan 16, nr 1 (1.06.2017): 67–90. http://dx.doi.org/10.36421/veritas.v16i1.11.
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How should a contemporary reader understand the complexities of the early church? Many scholars utilize a religious studies perspective to understand the early church concluding that the church grew as a direct result (synthesis) of group conflicts (in particular, the Pauline and Petrine communities). This essay approaches the early church from a different paradigm. Using theological analysis, the author concludes that although the early church contained elements of diversity, she exhibits significant unity. The Catholic Epistles (the letters of James, Peter, John, and Jude) are independent letters that are interconnected by the Jerusalem tradition, and the theologies of these letters reflect the unique character of the early church. Therefore, it is important that NT scholars should give more attention to the Catholic Epistles so that the early church can be understood from a more constructive perspective.
Keywords: Religious Studies, Theological Analysis, Catholic Epistles, Jerusalem Tradition
Bahasa Indonesia :
Bagaimanakah pembaca masa kini memahami kompleksitas gereja mula-mula? Banyak ahli percaya bahwa gereja mula-mula, seperti pada umumnya perkembangan sebuah agama, bertumbuh melalui proses sintesis dari pertentangan antarkelompok dalamnya, yakni kelompok orang Kristen bukan Yahudi (yang diwakili oleh Paulus) dan kelompok orang Kristen, Yahudi (yang diwakili oleh Petrus dan Yakobus). Dalam artikel ini, penulis berupaya menunjukkan bahwa dalam komplesitasnya, gereja mula-mula tetap harmonis. Di sisi yang lain, artikel ini berusaha memperlihatkan pentingnya surat-surat umum dalam memahami gereja mula-mula. Surat-surat dari Yakobus, Petrus, Yohanes, dan Yudas memuat warisan ajaran dari para rasul, yakni para pemimpin gereja Yerusalem, yang menjadi pusat dari pergerakan gereja mula-mula. Pembaca modern perlu menggali surat-surat umum lebih lanjut untuk dapat lebih memahami ajaran dan pemikiran gereja mula-mula.
Kata-kata kunci: Studi Agama, Analisis Teologis, Surat-surat Umum, Tradisi Yerusalem
8
Dong, Siyuan. "The Relationship between Refugee Pressure and Local Control under the Patriarch of the Greek Orthodox Patriarchate of Alexandria". Journal of Education, Humanities and Social Sciences 8 (7.02.2023): 2220–26. http://dx.doi.org/10.54097/ehss.v8i.4680.
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The beginning of the 7th century was of major conflict and changes to the people residing within the borders of the East Roman Empire, with the revolt of Phocas, the seizing power of Heraclius, and later, the invasion of the Persians all happening together within a narrow time duration. All of these conflicts had major effects on regional population and power dynamics structure. This paper discusses the assumption that the Orthodox Patriarchate of Alexandria, under the leadership of John the almsgiver, dealt with refugees fleeing Levant. It transformed refugees into hermits and built local influence in the process. The paper uses autobiographical primary sources and references to the geological conditions then. In the fifth century, the Council of Chalcedon re-asserted the teachings of the Ecumenical Council of Ephesus against the heresies of Eutyches and Nestorius, leading to a grand division within Egypt. The consequences—the commemoration of two non-Chalcedonian churches along with the absence of imperial influence due to the Byzantine-Persian War—prompted Patriarch John of the Orthodox Church of Alexandria to take measures to create new hermit populations from the refugees in Jerusalem to once again infiltrate church control.
9
Lau, Maximilian Christopher George. "John II Komnenos (1118–1143)". Encyclopedia 2, nr 2 (30.03.2022): 669–78. http://dx.doi.org/10.3390/encyclopedia2020046.
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John II Komnenos was the son of Emperor Alexios I Komnenos and Eirene Doukaina, and brother of Princess Anna Komnene, the author of the Alexiad. Born in 1087, he was crowned soon after his fifth birthday as co-emperor with his father, and in 1105, he was married to Piroska Árpád, daughter of King Ladislaus I of Hungary and Adelaide of Rheinfelden. He is principally known for continuing his father’s work of stabilising Byzantium after the crises of the eleventh century. This included major wars of defence and conquest in both the Balkans and Anatolia, and especially a major eastern expedition in 1137–1139. During this campaign, he conquered Cilicia, but he was recalled to defend his borders against the Turks before he could make further conquests in Syria and bring the crusader states under his aegis. He died in a hunting accident just before he returned to Syria, with intentions to go to Jerusalem as well. His best-known iconographic representation is a mosaic of him and his wife in the Great Church of Sophia. Whilst there is also an image of him in a contemporary ornate gospel book, his most common representations are found on his many coin issues and seals.
10
Аветисян, Тагуи. "Церковь Ованеса Мкртича Гандзасарского монастыряи ее скульптурная программа". Bulletin of Armenian Studies, nr 10.1 (31.01.2024): 224–48. http://dx.doi.org/10.58226/2579-275x-2023.10.(1)-224.
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Церковь Ованеса Мкртича (Иоанна Крестителя) Гандзасарского монастыря в Арцахе (XIII в.) своим богатым и неповторимым скульптурным убранством занимает особое место в искусстве средневековой Армении. Фасады церкви, порталы и особенно его барабан богато украшены растительным и геометрическим орнаментом, изображениями животных и птиц, а также фигурами ктиторов и библейскими сюжетами. Большая часть внешних скульптурных изображений церкви Ованеса Мкртича сконцентрирована на ее барабане, который символически ассоциируется с Горним миром и Небесным Иерусалимом, что придает особую значимость их визуальному восприятию и интерпретации. The Church of Hovhanes Mkrtich (John the Baptist) of the Gandzasar Monastery (XIII century AD) in Artsakh, with its rich and unique sculptural decoration, has a special place in the art of medieval Armenia. The facades of this church, portals, and especially its drum are richly decorated with floral and geometric ornaments, various architectural elements, images of animals and birds, as well as figures of donators and biblical scenes. Most of the external sculptural images of the church of Hovhanes Mkrtich are presented on its drum, which is symbolically associated with the Heavenly Sphere and Heavenly Jerusalem and gives special significance to their visual perceptions and interpretations. Based on previous studies, the article gives a number of its own comments and interpretations regarding the external sculptural images of the church of Hovhanes Mkrtich of the Gandzasar Monastery.
11
Kubat, Rodoljub. "Reception of the Septuagint in the early church". Zbornik Matice srpske za drustvene nauke, nr 179 (2021): 335–45. http://dx.doi.org/10.2298/zmsdn2179335k.
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The aim of this paper is to portray the reception of the Septuagint in the early Church. Firstly, the synagogue view of the translation is provided, from the reports in which the origin of the translation is enthusiastically discussed, to the rejection of the Septuagint. A particular emphasis is placed on theological argumentation attempting to prove the divine inspiration of the translation of the Seventy. In this process, the prominent figures are: Justin Martyr, Irenaeus of Lyons, Clement of Alexandria, Origen, Pseudo-Justin, Epiphanius of Salamis, Cyril of Jerusalem, John Chrysostom and Augustine. The paper deals with two textual disputes over the authenticity of the Septuagint text as the legitimate successor of the original Hebrew consonant text. Textual deviations were often a reason for such confrontations. The first dispute is between Julius Africanus and Origen. Within it, Origen clarifies textual issues of certain Old Testament books. Jerome and Augustine took part in the second dispute. Jerome leaned more towards the Hebrew truth (Hebraica Veritas), while Augustine put more stock into the translation of the Seventy. These confrontations clearly reflect the status of the Septuagint in the early Church. Finally, a concise review of the further status of the Septuagint in the Western and Eastern Churches is provided.
12
Kaczmarek, Sylwia. "Jak mówić o Chrystusie, by rosła wspólnota? Chryzostomowa egzegeza Dz 2, 37-47 w 7. Homilii na Dzieje Apostolskie". Vox Patrum 57 (15.06.2012): 225–45. http://dx.doi.org/10.31743/vp.4129.
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Chrysostom`s Homilies on the Acts of the Apostles bring a vision for the Church that induced some scholars to think of his communist ideology. Other underline his pure stoic principles. Is it really so? The analysis of Homily 7, in which Saint John Chrysostom speaks about the Christian community in Jerusalem, shows that there is something more than the only economy that leads people to become brothers. There is something more than the only perfection of virtues that one should desire. There is also something more than the only demagogic influence of preacher that create the Christian community from the sinners who have crucified Christ. People have their role to play, but there is also someone else who makes the community grow.
13
Kevin, M. K. "Иоанн Шушерин: создание и прославление Ново-Иерусалимского Монастыря Патриарха Никона". Grand Altai Research & Education / Наука и образование Большого Алтая, nr 0(16) (4.03.2022): 33–47. http://dx.doi.org/10.25712/astu.2410-485x.2022.02.003.
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The article briefly describes the history of the creation of the New Jerusalem near Moscow as interpreted by the Patriarchal Сleric John Shusherin († about 1689). The author of the article shows that the Account of Birth, Life, and Upbringing of His Holiness Nikon, Patriarch of Moscow and All Russia remains to this day an invaluable historical source containing information about all stages of the construction of the Resurrection Cathedral — the "great church" — from the concept and leadership of Nikon in the construction process (1656-1666), to its renewal in 1679 after a break due to the condemnation and exile of the Primate. A significant part of the study is devoted to the analysis of the reasons for the glorification of the Resurrection New Jerusalem Monastery by members of the Romanov family, their involvement in the completion of the construction of the Resurrection Cathedral and its solemn consecration in 1685. В статье кратко излагается история создания подмосковного Нового Иерусалима в интерпретации патриаршего клирика Иоанна Шушерина († ок. 1689). Автор статьи показывает, что «Известие» о Патриархе Никоне остается по сей день бесценным историческим источником, содержащим сведения обо всех этапах возведения Воскресенского собора — «великой церкви» — от замысла и руководства Никоном процессом строительства (1656-1666) до возобновления его в 1679 г. после перерыва, обусловленного осуждением и ссылкой Первосвятителя. Значительная часть исследования посвящена анализу причин прославления Воскресенского Ново-Иерусалимского монастыря членами семьи Романовых, их причастности к завершению сооружения Воскресенского собора и торжественного его освящения в 1685 г.
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Shelton, James B. "Delphi and Jerusalem: Two Spirits or Holy Spirit? A Review of John R. Levison’s Filled with the Spirit". Pneuma 33, nr 1 (2011): 47–58. http://dx.doi.org/10.1163/157007411x554695.
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AbstractLevison presents a sweeping panoramic overview of the Holy Spirit throughout Scripture while noting significant Greco-Roman, Jewish, and Christian parallels. The Spirit is the life force animating humans, the agent of regeneration, and the source of prophetic inspiration and power. Levison identifies distinct pneumatological trajectories that show a continuity in the Spirit traditions that are clarified and enhanced as they move through the Christian tradition. But how indebted is the Church to Greco-Roman spirit-concepts for her pneumatology?
15
Rastoin, Marc. "Cléophas (Lc 24,18) : un indice de la créativité littéraire et théologique de Luc ?" New Testament Studies 67, nr 1 (15.12.2020): 22–37. http://dx.doi.org/10.1017/s0028688520000211.
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Building on the works of Richard Bauckham and Tal Ilan, this paper argues that the name Cleophas in Luke 24.18 (Gk Κλεοπᾶς) and Clopas (Gk Κλωπᾶς) in John 19.25 points to the same historical person, the father of a key leader of the Jerusalem church at the end of the first century. By making anew this assumption we have a possible access to Luke's redactional and theological work in the Emmaus narrative. Even if the whole passage is governed by Luke's literary skills and theological interests, it does have traditional support in the legitimation story that Jesus had indeed appeared to Cleophas. Luke's choice of that name is doubly smart: it highlights the respect the Pauline churches have for the Judean churches in the spirit of Rom 9–11 and establishes the legitimacy of his own sophisticated narrative through a known Judean Christian.
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Storozhuk, S. S. "NATURAL AND CULTURAL FEATURES OF THE CITY OF OHRID, NORTH MACEDONIA". Regional problems of architecture and urban planning, nr 17 (17.10.2023): 34–40. http://dx.doi.org/10.31650/2707-403x-2023-17-34-40.
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The article examines the natural and cultural features of the city of Ohrid. North Macedonia is unique for its natural features, located in the north and west in the Vardar River valley. In the southwest are the large Lake Ohrid and Prespa, partly belonging to North Macedonia, and in the southeast is the large Lake Dojran. Lake Ohrid is the deepest and oldest lake on the Balkan Peninsula, on the eastern shore of which the city of Ohrid is located. In 1980, Ohrid and Lake Ohrid were included in the list of UNESCO World Heritage Sites. The city of Ohrid is a tourist city that is a jewel of Macedonia and is famous for having once had 365 churches and was called the "Jerusalem of the Balkans" or "Slavic Jerusalem". Of the 365 original churches, only 70 have survived, for their unique heritage values (natural and cultural), it was the oldest and most complete architectural ensemble in the southeastern part of Europe, which deserved one of the places of honor in the list of UNESCO heritage pearls. This town with a population of only 60 thousand is an inexhaustible potential site for excavations and art history research. Ohrid – one of the oldest European settlements, was founded in ancient times (II – III century BC) and was called Lihnidos – the city of light. As a result of the conquests and control of Alexander the Great, the Roman Empire, the Byzantine Empire and the Ottoman Empire, Macedonia has a significant ethno-cultural diversity, which has preserved a rich cultural heritage. The most famous sights of architecture in Ohrid are: the ancient amphitheater of the times of the Macedonian kingdom; Plaošnik hill with the Church of St. Panteleimon (XXI century); a fortress built by Tsar Samuil during the Bulgarian Empire; 70 churches, the most famous are the Church of St. Sophia, the Church of St. John Kaneo, etc.
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Nehring, Przemysław. "Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna". Vox Patrum 69 (16.12.2018): 527–45. http://dx.doi.org/10.31743/vp.3273.
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Author of this paper juxtaposes several issues which are fundamental for monastic concepts of St. Augustine and John Cassian, two figures that had the greatest impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church influenced very deeply their teaching. Thus they interpret in a different manner an account on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism. Cassian sees in it just the historical outset for this phenomenon while Augustine perceives it as a still valid model of behavior for his monks. They look differently at the relation of monastic communities towards the community of the Church but also at inner rules governing the life of monks in monasteries. Unlike Augustine, Cassian sees possibility of spiritual growth gained by monks through ascetical practices and decisions made on their free will. This anthropological optimism had played the key-role for the statement that Cassian made in the face of radical views of Augustine on the Grace and free will, formulated by him during the Pelagian controversy but also in other controversial issue, namely of possible legitimacy of lying under particular circumstances.
18
Bezzina, Edwin. "Where Two Crosses Met: Religious Accommodation between a Reformed Protestant Community and a Commandery of the Order of Malta (Loudun, circa 1560–1660)". Church History 81, nr 4 (grudzień 2012): 815–51. http://dx.doi.org/10.1017/s0009640712001916.
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This article represents a local study investigating the relations between the commandery of the Order of St. John of Jerusalem and a Reformed Protestant community from about 1560 to 1660. The chosen locality is the French provincial town of Loudun and the article spans the French Wars of Religion and the period of recovery and reconstruction beyond. The relationship between Loudun's commandery and Reformed community manifests the sometimes astonishing interplay of conflict, accommodation, and necessity. The Protestant use of the commandery's church enabled the Reformed community to entrench itself in Loudun and remain there until the Crown revoked all the civil and religious prerogatives that it had granted to this religious minority. For its part, the commandery's fortunes and misfortunes became tied to that Reformed Protestant presence. The commandery's recovery in the first half of the seventeenth century in part drew upon the momentum of the Catholic resurgence, but the earlier Protestant use of the commandery's church and the repairs that the Protestants effectuated on the edifice gave the commandery a foothold in that process of recovery. This at times begrudged interdependence between commandery and Reformed community allowed for something resembling cross-confessional relations where one would least expect to find them.
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Czyżewski, Bogdan. "Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku". Vox Patrum 63 (15.07.2015): 113–27. http://dx.doi.org/10.31743/vp.3552.
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The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance. In terms of the mentioned authors’ writings, we can find two parts of the baptismal liturgy where they consist of particular Rites. The first part is devoted to so called the rites preceding a ceremony of baptism, It means to surrender Satan, take off cloths and apply the holy oil before one’s baptism. Another Rite, i.e. taking off clothes of the candidates to be baptized, was significant for the new way of life of a certain human being, and rejection of the old man with his all affairs and matters. Authors of baptismal discourses also paid their attention to application of the holy oil. The second part of Baptismal Rites was related to baptismal immersion itself. First of all, there was the following order: to reach the baptismal tank, immerse in waters three times, then leave it and put on the white clothes. The theological interpretation of particular Baptismal Rites in writings of the Church of the 4th century was rather compact. Even in case of some differences available, they were not concerned with the principal aspects, but strictly devoted to the baptism itself in order to understand the ceremony, and all particular order of the Baptismal Rites.
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Wyatt Greenlee, John, i Anna Fore Waymack. "Thinking Globally: Mandeville, Memory, and Mappaemundi". Medieval Globe 4, nr 2 (2018): 69–106. http://dx.doi.org/10.17302/tmg.4-2.3.
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In lieu of an abstract, here is a brief excerpt of the content: THE TRAVELS OF Sir John Mandeville, the fourteenth-century "first-person" account of a fictional English knight's adventurous journey to Jerusalem and across the world, is difficult to teach.1 Popular with medieval European audiences, the book troubles today's students with its confusing descriptions of global geography, its treatment of non-Christian, non-European peoples, and its constant conflation of fact and fable. But, as those who have taught it can attest, it can serve as a valuable tool for challenging students' preconceptions of an isolated European Middle Ages. It introduces them to an unreliable narrator and to tensions between the doctrines of the institutional Roman church and individual faith. The author's global perspective shows students a world of diverse religions, ethnicities, races, diets, customs, and sexualities. And the Travels does this while being relatively short and entertaining, pulling the reader through the map via its engaging narrative of landscaped vignettes.
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Kubiś, Adam. "Uniwersalny wymiar miłości Boga według J 3,16". Verbum Vitae 23 (30.06.2013): 127–60. http://dx.doi.org/10.31743/vv.1551.
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John 3:16 is undoubtedly one of the best known and most beloved verses in all of Scripture. At the same time, when ripped from its literary, historical and theological contexts as it so often is, this verse can become merely a pious, sentimental saying bereft of its true, earth-shaking message. Thus this study provides not only an exegetical analysis of the verse, but also the exposition of its various contexts: literary (the interchange between Jesus and Nicodemus on the entrance into the kingdom of God), historical (the destruction of the Jerusalem temple and the worldwide mission of the early Church) and theological (the OT, NT and John’s Gospel concepts of God’s universal love). God’s love for the world, and the salvific mission flowing from it, are most beneficially viewed from a salvation-historical perspective, as the core Trinitarian outreach in which all are called to take part by putting faith in Jesus.
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Shepardson, Christine. "Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers". Vigiliae Christianae 62, nr 3 (2008): 233–60. http://dx.doi.org/10.1163/157007208x262866.
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AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jerusalem Temple. us without the Temple sacrifices, fourth-century Jewish festivals, these authors claimed, defied God's biblical commands, a declaration with sharp implications for Judaizing Christians. Demonstrating the nuances of this argument, which crossed eastern linguistic and political boundaries, contributes to complex discussions regarding these texts' audiences, highlights distinctive elements that their contexts shared, and reveals an unrecognized role that the Temple's destruction played in fourth-century anti-Judaizing discourse.
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata". Nova prisutnost XIV, nr 2 (11.07.2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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Сидоров, Алексей Иванович. "Formation of the early Church (beginning from the appointment of the first deacons to the end of the apostolic period)". Theological Herald, nr 3-4(18-19) (15.09.2015): 168–220. http://dx.doi.org/10.31802/2500-1450-2015-18-19-168-220.
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Публикация представляет собой продолжение очерка по истории становления первохристианской Церкви. Исследование основано на свидетельствах первоисточников и привлечении широкого спектра мнений отечественных и зарубежных специалистов по истории Древней Церкви. События проповеднической деятельности апостола Павла, возникновение разногласий в первохристианской общине и последовавший за ними Апостольской Собор, который утвердил необязательность соблюдения ветхозаветных постановлений, рассматриваются в контексте появления в среде первых христиан так называемых «эллинистов». Последние вывели проповедь Евангелия за пределы Палестины, а апостол Павел и его сподвижники основали христианские Церкви во многих частях «ойкумены». Кроме того, повествуется о кончине святого Иакова Праведного и судьбе Иерусалимской Церкви, деятельности апостола Петра и Иоанна, как и прочих апостолов, вплоть до завершения апостольского периода в истории древней Церкви. This publication is a continuation of the essay on the history of the formation of the early Christian Church, based on first-hand evidence and engaging a wide range of views of domestic and foreign researchers of early Church history. Both the results of Paul’s preaching, the emergence of differences among early Christians, and the subsequent Apostolic Council, which approved some sort of compliance with the regulations of the Old Testament, are all considered in the context of the emergence among early Christians of the so-called «Hellenists», who brought the preaching of the Gospel beyond Palestine, while Paul and his associates founded Christian communities in many parts of the «Oecumene». Moreover, the article tells the story of the death of St. James the Just, and the fate of the Church of Jerusalem. It describes the activities of Apostle Peter and John, as well as the other apostles, up until the end of the apostolic period in the history of the ancient Church.
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Sawicki, Doroteusz. "Krótka historia Prawosławnego Autonomicznego Kościoła Świętej Góry Synaj". Elpis 12 (2010): 365–86. http://dx.doi.org/10.15290/elpis.2010.12.18.
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The Holy mountain Sinai was known and venerated in the Old Testament. On this mountain, moses saw God in the form of a burning bush and heard His name – Jahwe (I am, who I am). When returning from bondage in Egypt, moses received the ten commandments on stone tablets and instructed Israel. also, the Prophet Elijah hid himself from the wrath of Queen Isabel on mount Sinai.In the times of the New Testament, the caves of Sinai became a dwelling place for Christian recluses in the III century. after the relics of St. Catherine the martyr were found on the top of mount Sinai, anchoritic monasticism began to give way to monastic communities. The first church was built by St. Helen here in the IV century, and later in the VI century, a monastery was established by the Emperor Justinian. The monks of this monastery, such as St. John Climacus and St. Gregory of Sinai, significantly contributed to the development of Christian teaching and asceticism. The monastery on mount Sinai engaged itself in the theological debates of this time, fighting against monotheletism and iconoclasm. mount Sinai did not lose its importance when the arabs and later Turks occupied the whole Sinai Peninsula.In the VII century, the monastery of St. Catherine was made the seat of the bishop of Pharan. In the IX century, it was raised to the honour of archbishop. The diocese was made into an autonomous Church by the Patriarch of Constantinople in 1575. although Sinai was canonically dependant on Jerusalem, it was granted much independence. The Church safely survived both world wars and Israeli-Egyptian conflicts. although the Church in Sinai consists of the fewest people in any local church, its importance still remains. The icon collection is the richest in the world, the archives and library is second largest in the world and the Codex Sinaiticus of the Holy Scriptures is a world treasure. The relics of St. Catherine and the Burning Bush of moses also give loftiness to the image of the autonomous Church of Sinai.
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Goncharova, N. N. "THE COMPOSITION OF ANTON CHEKHOVʼs “THE STEPPE” AND THE ARCHITECTURE OF THE CATHEDRAL OF ST BASIL THE BLESSED". Bulletin of Udmurt University. Series History and Philology 32, nr 2 (29.04.2022): 326–34. http://dx.doi.org/10.35634/2412-9534-2022-32-2-326-334.
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The composition of “The Steppe” is considered within the linguo-semiotic approach, first, as a metaphor for the architecture of the Cathedral of St Basil; second, as a metaphor for the historical process, with the idea of Moscow as the Third Rome and the New Israel emphasized. The connection between the chapters and the deities and saints to whom the churches of the cathedral are dedicated is shown. The Church of St Nicholas of N. can be correlated with the southern Side-church of St Nicholas Velikoretsky. Chapter 2 mentions Alexander I of Russia. In Chapter 3 allusions to the story of Abrahamʼs hospitality are found. Panteley, Emelyan, and Vasya parody the three holy hierarchs; the gentleman and lady from the church parody St Cyprian and Justina. St Gregory of Armenia is referred to by mentioning Armenian settlements. Chapter 7 describes the entry of the waggons into the city. Chapter 8 contains allusions to the life and а posthumous miracle of St Barlaam of Khutyn. Analogies are drawn with the Book of Amos, after whom Alexander Svirsky was named. The journey takes place in the opposite direction to the movement of the sun, with which the Church of the Intercession of Our Lady is identified, and in terms of its duration corresponds to Godʼs creation. The historical process is limited by the events described in the Book of Genesis and the Revelation of St John the Divine. Classical antiquity is represented by Deniska, the Old Testament period by Moisei Moiseichʼs family, the period of religious syncretism by the drivers, the New Testament period by Konstantin Zvonyk. Going round the cathedral is an allusion to the story of the fall of Jericho and Jesusʼs words about the destruction of the Temple of Jerusalem.
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Karski, Karol. "The International Legal Status of the Sovereign Military Hospitaller Order of St. John of Jerusalem of Rhodes and of Malta". International Community Law Review 14, nr 1 (2012): 19–32. http://dx.doi.org/10.1163/187197312x617674.
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Abstract The Order of Malta is an entity which established its own states on Rhodes (1310–1522) and Malta (1530–1798). Since 1834, it has been located in Rome. Today, the Order is universally regarded as a subject of international law. The Order exercises right of legation and ius contrahendi. It still is not a primary, i.e., sovereign, subject of international law. Paradoxically, it is its distinguishing feature, i.e., being a religious order that prevents it from being genuinely sovereign. Sovereignty means independence from any external power. In the case of any order of the Roman Catholic Church, this is absolutely impossible. The Order’s Grand Master can be elected only from among religious in terms of canon law who have made vows of poverty, chastity and obedience and is fully subordinate to the Pope. Yet the Order undoubtedly is a secondary subject of international law whose status is determined by its recognition by primary subjects.
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PETERSON, MARK. "WHY THEY MATTERED: THE RETURN OF POLITICS TO PURITAN NEW ENGLAND". Modern Intellectual History 10, nr 3 (24.10.2013): 683–96. http://dx.doi.org/10.1017/s1479244313000267.
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Puritans had big stories to tell, and they cast themselves big parts to play in those stories. The fervent English Protestants who believed that the Elizabethan Church urgently needed further reformation, and the self-selecting band among them who went on to colonize New England, were sure that they could re-create the churches of the apostolic age, and eliminate centuries’ worth of Romish accretions. By instituting scriptural forms of worship, these purified churches might have a beneficial influence on the state as well, and bring about the rule of the godly. If a purified English church and state could inaugurate reformation across all of Christendom, spread the gospel to infidels around the globe, and usher in the millennium, then all the better. In 1641, an anonymous tract called A Glimpse of Sions Glory announced that the new puritan-controlled Parliament would bring on “Babylon's destruction . . . The work of the day [is] to give God no rest till he sets up Jerusalem in the praise of the whole world.” The leading minister of colonial Boston at the time, John Cotton, predicted that as soon as 1655, as Michael Winship summarizes Cotton: the states and Christian princes of Europe, under irresistible supernatural influence, would have instituted congregationalism [Massachusetts’ form of church polity] and overthrown Antichrist and Muslim Turkey. The example of their churches’ pure Christianity would have brought about the conversion of Jews and pagans across the globe. Thereafter, the churches of Christ would enjoy the millennium's thousand years of peace before the climactic battle with Gog and Magog at the end of time. Those are big stories.
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Каширина, Варвара Викторовна. "The Lavra of St. Sabbas the Sanctified in Jerusalem in the Memoirs of Russian Pilgrims of the XIX Century". Theological Herald, nr 1(40) (15.03.2021): 228–61. http://dx.doi.org/10.31802/gb.2021.40.1.012.
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При воссоздании духовной истории Палестины важное значение имеет комплексное изучение паломнической литературы. Цель настоящей статьи - проанализировать воспоминания паломников XIX в. о Лавре св. Саввы Освященного не только как литературные произведения, но и как важные источники по истории палестинского подвижничества. Методология исследования базируется на комплексном применении традиционных научных методов: источниковедческого, историко-логического и сравнительно-исторического. В статье по воспоминаниям паломников XIX в. реконструирован уклад монашеской жизни савваитов, рассказано о духовном облике настоятеля Лавры игумена Иоасафа. В отдельных разделах проанализировано влияние рукописного наследия Лавры на литературное наследие членов Русской духовной миссии, известных русских богословов XIX в. свт. Феофана Затворника и архимандрита Леонида (Кавелина). Lavra of St. Sava the Sanctified was founded by Saint Sava in the end of the fifth century. Monastery located in the Judean desert, in the valley of Cedron. In the monastery lived many hermits, among them St. John of Damascus, Church hymnography, author of the well-known Church hymns. The historical and spiritual significance of the Lavra of St. Sava the Consecrated for Palestine was precisely determined by A. N. Muravyov in «Letters from the East», comparing it with the Lavra of St. Sergius. Therefore, the memoirs of pilgrims can be considered not only as literary works, but also as an important historical source on the history of Palestinian asceticism in the XIX century. The research methodology is based on the complex application of traditional scientific methods: source-based, historical-logical and comparative-historical. In this article, based on the memoirs of pilgrims of the XIX century, the way of monastic life of the savaites is reconstructed, and the spiritual appearance of the Abbot of the Lavra, Abbot Joasaph, is described. Russian Russian spiritual mission members, famous Russian theologians of the XIX century, Saint Theophan the Recluse and Archimandrite Leonid (Kavelin) are analyzed in separate sections for their influence on the literary heritage of the Lavra.
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Blohm, Michelle. "“As by a New Pentecost”: Embodied Prayer in Catholic Charismatic Renewal Following Vatican II". Religions 12, nr 8 (31.07.2021): 591. http://dx.doi.org/10.3390/rel12080591.
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On 25 December 1961, John XXIII convoked the Second Vatican Council with his apostolic constitution Humanae salutis, praying that God would show again the wonders of the newborn Church in Jerusalem “as by a new Pentecost”. Not six years later, in 1967, a group of students at Duquesne University in the United States prayed while on retreat for an infusion of the Holy Spirit that they might also experience the power of Pentecost. They received what they reported to be the gifts of the Holy Spirit, and out of the spiritual experiences of that retreat arose what would become an international movement known as the Catholic Charismatic Renewal. This movement, influenced by Pentecostalism, would develop its own embodied praxis of prayer that seeks a renewed encounter with the power of the Holy Spirit made manifest at Pentecost. This article analyzes the embodied prayer language of the Renewal by drawing from Louis-Marie Chauvet’s distinction between language as mediation (or, symbol) and language as tool (or, sign). It will use Chauvet’s distinction as a hermeneutic to flesh out the relationship between post-Vatican II charismatic prayer practices and their intended purpose of participating in the encounter of Pentecost.
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Griffith, Sidney H. "Anthony David of Baghdad, Scribe and Monk of Mar Sabas: Arabic in the Monasteries of Palestine". Church History 58, nr 1 (marzec 1989): 7–19. http://dx.doi.org/10.2307/3167675.
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Forty years ago George Every called the attention of the scholarly world to the likelihood that in the oriental patriarchates after the time of John of Damascus the Arabic language increasingly became the language of the Melkite, or Roman (rūmī), community of Christians in the caliphate. They came to use Arabic, Every suggested, not only for scholarly purposes, but even for the divine liturgy, at least for the Scripture lessons.1In the years since Every made these observations it has become increasingly clear that not only was there such an increase in the use of Arabic in the church during the first Abbasid century, but that the crescendo in the use of Arabic went hand in hand with the diminishment of Greek as a language of church scholarship in the monasteries of the Holy Land from early Abbasid times, perhaps even until the Ottoman period, when the so-called “Rūm Millet” reintroduced the control of Greek speakers in the Jerusalem patriarchate.2Accordingly, one might speak of the first flowering of Christian life in Arabic in the Holy Land as having occurred during the three centuries stretching from 750, the beginning of the Abbasid caliphate, to around the year 1050, the eve of the crusader period in Near Eastern history.3And the documentary evidence for the literary activity of the Holy Land monks who wrote in Arabic during this period is largely the archive of “old south Palestinian texts” which Joshua Blau studied for his Grammar of Chrtstian Arabic.4
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Moloney, Francis J. "The Book of Revelation: Hope in Dark Times". Religions 10, nr 4 (31.03.2019): 239. http://dx.doi.org/10.3390/rel10040239.
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Contemporary analysis of the world that produced the Book of Revelation suggests that Patmos was not a penal settlement, and there is little evidence that Domitian systematically persecuted Christians. The Emperor Cult was widely practiced, but Christians were not being persecuted for lack of participation. The document makes much of God’s victory in the death and resurrection of Jesus Christ, the slain and standing Lamb (Rev 5:6). The “saints” were not persecuted Asian Christians but, under the influence of the Book of Daniel, John’s presentation of those from Israel’s sacred history who lived by the Word of God and accepted the messianic witness of the prophets (8:3–4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:6, 9). They already have life, the application of the saving effects of the slain and risen lamb “from the foundation of the world” (13:8). John addresses late first-century Asian Christians, presenting the model of these “saints,” offering them hope as they are tempted by the allure of the Greco-Roman world and its mores. He invites them into the life and light of the New Jerusalem, the Christian church (22:1–5).
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Housley, Norman. "Holy Land or Holy Lands? Palestine and the Catholic West in the Late Middle Ages and Renaissance". Studies in Church History 36 (2000): 228–49. http://dx.doi.org/10.1017/s0424208400014443.
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In one passage in his famous account, Friar Felix Faber described how ‘some dull and unprofitable pilgrims’ to Jerusalem in 1480 mocked the excited behaviour of the devout in the courtyard in front of the Church of the Holy Sepulchre, ‘calling them fools, hypocrites and Beghards’. The incident is revealing of the spectrum of reactions provoked by the experience of the Holy Land in late medieval and Renaissance Europe. Here more than anywhere else, tension was generated by the inescapable paradox of Christology, God become man, and the conflicts which it set up between the immanent and the representational, the universal and the elect, the eschatological and the timeless. This occurred, moreover, within a physical setting which constantly reminded the sensitive pilgrim of the difficulty of reconciling the Old and New Dispensations. But the same electrical charge which caused the Holy Land as sacred space to provoke diverse and at times contradictory responses, endowed the Holy Land as idea with a remarkable attraction. There took place a number of different ‘migrations of the holy’, to use John Bossy’s phrase. To a large extent the status of the geographical Holy Land was weakened by these developments, but in at least one respect it was strengthened.
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Brzozowska, Zofia. "The Church of Divine Wisdom or of Christ – the Incarnate "Logos"? Dedication of "Hagia Sophia" in Constantinople in the Light of Byzantine Sources from 5th to 14th Century". Studia Ceranea 2 (30.12.2012): 85–96. http://dx.doi.org/10.18778/2084-140x.02.08.
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The article attempts to answer the question of how the name of the most important Byzantine church of Constantinople, the basilica of Hagia Sophia, built in the mid-4th cent., and then rebuilt during the reign of Justinian the Great was understood and interpreted. The problem has been presented on the basis of the views of Byzantine writers from the 5th to the 14th cent. (Socrates Scholasticus, Procopius of Caesarea, Paul the Silentiary, John Zonaras, George Pachymeres, Patriarch Callistus I). The analysis of the above sources allows an assumption that according to the Byzantines themselves the Constantinopolitan cathedral was dedicated to the Divine Wisdom, commonly identified with Christ, the Incarnate Word. The evidence supporting this thesis has been provided by both iconography (e.g. the mosaic from the turn of the 9th and 10th cent. from the tympanum over the main entrance from the narthex to nave of Hagia Sophia, depicting Christ the Pantocrator) and the liturgical practice of the basilica, which can now be reconstructed on the basis of the temple typicons, preserved until today. The final part of the article names some other churches dedicated to the Divine Wisdom, built in the area of the Byzantine ecumene (Ephesus, Jerusalem, Thessalonica, Nicaea, Edessa, Trebizond, Mistra, Arta, Benevento, Nicosia on Cyprus, Serdica (Sofia), Ohrid, Sliven, Kiev, Novgorod the Great and Polotsk).
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Baeta, Joaquim. "False Hope and Empty Promises from a Priest-King in the East: How Environment and Communication Shape Belief". Proceeding International Conference on Science and Engineering 2 (1.03.2019): xvi. http://dx.doi.org/10.14421/icse.v2.119.
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As the 12th century entered its midpoint, unease permeated through Christendom. In 1144, the County of Edessa had fallen to Zengi, the atabeg of Mosul and Aleppo, signalling that all was not well in the Holy Land. News of the fall of Edessa quickly travelled westward, with the Catholic Pope, Eugenius III, issuing a papal bull calling for a Second Crusade in December of the next yea r. Nevertheless, for the Edessa’s fellow Crusader states, the restlessness of being surrounded by the Islamic had turned to alarm. Help was gravely needed. Then came word of aid from an unlikely place: the East itself. Rumours had swirled of a Christian monarch in the East, but actual proof of his existence was scant, based mainly on fantastical tales of the Orient. That changed in December of 1145, with a conversation between Bishops Otto of Freising and Hugh of Jabala. Hugh told Otto of a Nestorian Christian priest-king “beyond Persia and Armenia”, who had “warred upon the so-called Samiards, the brother kings of the Medes and Persians.” More critically, Hugh reported that this priest-king had “moved his army to aid the church of Jerusalem” but was unable to cross the Tigris and returned home. Such was the legend of Prester John, the ruler of an eastern Christian kingdom that offered hope and little else to a Christian West that would steadily lose its grip on the Holy Land. Why did Prester John never come to the aid of the Crusader states? The story o f this priest- king, his supposed interactions with western Christendom and ultimate failure to deliver on his promises, reveals how the environmen t we inhabit and the methods we use to communicate shape our beliefs and values, and that as our environments and communication methods change, so do these beliefs and values.
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Binski, Paul. "III. Abbot Berkyng's Tapestries and Matthew Paris's Life of St Edward the Confessor". Archaeologia 109 (1991): 85–100. http://dx.doi.org/10.1017/s026134090001403x.
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According to John Flete, the fifteenth-century historian of Westminster Abbey, Abbot Richard de Berkyng (d. 1246) bequeathed to the Abbey two curtains or dorsalia which he had procured for the choir, depicting the story of the Saviour and St Edward. Nothing is known about the appearance of these textiles; but they were presumably of fine quality, befitting the patronage of a Treasurer of England, and were evidently intended to hang in the choir stalls. There they remained until after the Dissolution. According to a sixteenth-century commentary with transcriptions of the original texts in the hangings by Robert Hare, discovered by M. R. James (Gonville and Caius College, Cambridge, MS 391 [611], they were of ‘faire arras worke’, and so were tapestries rather than embroideries; they were also described as ‘wrought in the cloth of Arras’ by Weever in 1631. They hung in the church until 1644, whence they were removed to the chamber of the House of Commons in the Palace; according to Brayley ‘a large remnant’ of the scene of the Circumcision was still preserved in the Jerusalem Chamber at the Abbey in the early nineteenth century. The tapestries were one of the most extensive recorded instances of English thirteenth-century textile production. They provide evidence too for a genre of monastic choir decoration analogous to the lost Old Testament narratives in the choir at Bury St Edmund's and the typological pictures formerly adorning the choir-stalls of Peterborough Abbey. Moreover, they anticipate the mixture of purely narrative material in the surviving fourteenth-century paintings above the dossals of the choir stalls of Cologne Cathedral, and especially the tapestries depicting the lives of St Piat and St Eleutherius from the choir of Tournai Cathedral, Arras work dated 1402.
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Ozola, Silvija. "The Evolution of Cathedral Planning on the Baltic Sea Southern Cast during the 13th – 14th Centuries in Context of European Building Traditions". Landscape architecture and art 14 (16.07.2019): 45–58. http://dx.doi.org/10.22616/j.landarchart.2019.14.04.
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In Rome, Emperor Constantin I started to build the most ancient cathedral – the five-nave Archbasilica of St. John in Lateran, but the Lateran Palace was given as a present to Bishop of Rome for his residence. Perimeter building blocks set up the building complex. In Europe, during the 6th–9th centuries numerous rulers proclaimed Christianity as the only religion in the country. The Church strengthened its impact on the society and governmental administration. In Rome, like in Jerusalem, a religious centre was created, but in the middle of the 8th century, a city-state Vatican was founded, and on one of hills, the Pope’s residence was placed. Christians organized structures governed by Bishops and founded Catholic church-states – bishoprics. In the late 12th century, subjugation of the lands populated by the Balts and the Finno-Ugric tribes began. Bishoprics and cult centres were founded, and residences for Bishops and Canonical Chapters were envisaged. The bishopric main building was the cathedral. In Europe during lots of centuries evolution of the cathedral building-type happened. In the Balts and Finno-Ugric lands cathedrals were affected by local building traditions. The origins of the Riga Cathedral (Latvian: Rīgas Doms) can be found in 1201–1202, when the bishopric centre from Üxküll was moved to the newly-founded Riga, where the Bishop’s residence was built on a geopolitically and strategically convenient place. The most important centres to look for inspirations were Braunschweig, Westfalen, Köln, Lübeck, Ratzeburg, Bremen, Hamburg. Research problem: interpretations of sacral building typology and terminology application cause difficulties in the research of historical building plans. Research topicality: evolution of the cathedral building-type and impact of cathedral building complexes on formation and planning of medieval urban structures during the 13th and 14th century. Goal of the research: analyse planning of historical structure in urban centres of bishoprics to determine significance of cathedrals as architectural dominances in spatial composition of towns. Research novelty: this research is based on Latvian historians and archaeologists’ former studies. Nevertheless, opportunities provided by the analysis of urban planning and cartographic materials have been used, and created building due to local construction traditions has been assessed in the European context. Results: study of architecture, layout formation and structure of cathedrals on the southern Baltic Seacoast lands during the 13th and 14th centuries. Main methods applied: this study is based on research and analysis of archive documents, projects and cartographic materials of urban planning, as well as study of published literature and inspection of buildings in nature.
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Гончарова, Н. Н. "ST. JOHN DAMASCENE’S CANON OF PASCHA AS A SOURCE OF THE COMPOSITION OF ANTON CHEKHOV’S “THE STEPPE”". Актуальные вопросы современной филологии и журналистики, nr 1(44) (25.03.2022): 66–73. http://dx.doi.org/10.36622/aqmpj.2022.44.65.010.
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В статье рассматриваются аллюзии к пасхальному канону прп. Иоанна Дамаскина в «Степи» А.П. Чехова. Показано, что пасхальный канон служит одним из источников деления повести на главки. Выявлены сходства на уровне образности и композиции с библейскими песнями. Обнаруженные параллели, в основном, сводятся к следующим. Вишневый сад N-ского кладбища и степь, переход через которую рассматривается как таинство Крещения, сопоставимы с Красным морем из песни Моисея; вспомогательными образами крещения и воскресения служат купание в реке; пожар, в котором погибла семья Пантелея; гроза. Эпизоды купания и пожара содержат аллюзии к Книге пророка Даниила. Пророчица Анна представлена поющей женщиной, матерью Тита. Пришествие Бога, Которого ожидает пророк Аввакум, сравнимо с приездом графини Драницкой на постоялый двор, образ которой отсылает к притче о десяти девах. Спасенный Иона (и воскресший Христос) отображен в персонаже господина из церкви. Образ Настасьи Петровны Тоскуновой связан с Богородицей, речь о которой идет в девятой песне. Обнаружены структурные параллели с Книгой пророка Даниила, основанные на приеме обратного параллелизма, что позволяет соотнести основную тему повести с противостоянием Вавилона и Иерусалима. Концовка отражает событие Воскресения мертвых, брачный пир Пасхи. Проведено сравнение с пасхальным богослужением в целом; выявлены аллюзии к крестному ходу, открытию царских и дьяконских врат. Новизна работы заключается в том, что рассматриваемые параллели, насколько известно нам, пока не попадали в поле зрения исследователей. ____________________________ © Гончарова Н.Н., 2022 The paper deals with the allusions to St John Damascene’s Canon of Pascha in Anton Chekhov’s “The Steppe”. The Canon of Pascha is shown to be one of the sources of the novellaʼs division into chapters. A number of similarities in imagery and composition to the biblical canticles is revealed. The parallels are, mainly, as follows. The cherry orchard of N.ʼs cemetery and the steppe, the journey across which is regarded as the sacrament of baptism, are comparable to the Red Sea from the Song of Moses, the ancillary images of baptism and resurrection being bathing in a river; the fire, in which Panteleyʼs family died; the thunderstorm. The episodes of the bathing and of the fire contain allusions to the Book of Daniel. The prophetess Anna is represented by the singing woman, Titʼs mother. The Coming of the Lord, expected by St Habakkuk, corresponds to the Countess Dranitskayaʼs visit to the inn, this character referring to the parable of the ten virgins. Jonah, saved by God (and the risen Christ), is reflected by the gentleman in the church. Nastasya Petrovna Toskunova is connected with the Virgin Mary, who is focused on in Ode 9. Structural parallels with the Book of Daniel, based on reverse parallelism, are found, which allows to relate the main theme of the novella to the opposition between Babylon and Jerusalem. The ending reflects the resurrection of the dead, the wedding banquet of Easter. A comparison with the Paschal Service as a whole is made; allusions to the religious procession and the opening of the Holy and Deaconʼs Doors are brought to light. The novelty of the work lies in the fact that the parallels under examination do not appear to have сome into the view of scholars yet.
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Savić, Viktor. "The Serbian Redaction of the Church Slavonic Language: From St. Clement, the Bishop of the Slavs, to St. Sava, the Serbian Archbishop". Slovene 5, nr 2 (2016): 231–339. http://dx.doi.org/10.31168/2305-6754.2016.5.2.7.
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The paper seeks to outline the overall framework for the reception of St. Clement’s tradition in Slavic literacy in northern, Serb-populated areas; the paper also analyzes major Serbian literary monuments, both Glagolitic and Cyrillic, which may be brought into a close relationship with the literacy tradition of St. Clement. They are presented individually, also taking into account an earlier linguistic background from which they stemmed. These older linguistic traits which are Old Slavonic as well as some later characteristics are generally possible to arrange in an ideal chronological sequence. This makes it possible to suggest a relative chronology of the formation of some Serbian literary monuments. There are also some local linguistic traits and other parameters that allow one to date Serbian literary monuments more precisely and, sometimes, even to delimit their territory of origin. This series begins with the Codex Marianus and continues with Miroslav’s Gospel, the Mihanović Fragment, the Gršković Fragment, Bratko’s Menaion, the Jerusalem Palimpsest, and the Belgrade Prophetologion, ending with the Serbian Prophetologion from St. Petersburg and Kiev. One must keep in mind that the Serbian language, which underlies the spoken background of the Serbian redaction of the Church Slavonic language, was, shortly after its formation (up to the end of the 11th century), still dialectically undiversified (regardless of the potentially heterogeneous situation before the 9th century); thus, based on the current body of knowledge, it is not possible to identify dialectical traits that would provide more specific information about individual writings. However, traces of the general logic of the developmental dynamics of the folk language can be identified in the language of the only 11th-century source presented in this paper: the Codex Marianus. This literary monument is temporally and spatially located in the third quarter of the 11th century and the southeastern boundary of Raška (roughly in Poibarje), near the fortress of Zvečan and the early medieval settlement of Čečan. Miroslav’s Gospel is dated to the period between 1161 and 1170 (ca. 1165) and is linguistically associated with the territory of the Bishopric of Raška because its scribes were the bearers of a dialect typical of this region: the manuscript either originates from Raška or it was written by Rascian scribes in some other area. Based on a rather large number of literary monuments, it is possible to get insight into the third stage in the life of this form of literacy in Polimlje, where the hereditary estates of the Nemanjićs and their relatives were located. From the early Middle Ages this area witnessed lively ecclesiastical activities, though they were based on the Roman Rite. One of the cultural centers must have been located around the trefoil church of St. John at Zaton (9th–11th centuries). In this wider area, a more conservative Serbian literary tradition, which can be traced in the Mihanović Fragment, could have persisted slightly longer. The Mihanović Fragment was the purest representative of the Serbian redaction, without secondary shadings typical of the innovative southern Slavic areas in the 11th century (with the mildest divergence from the vernacular variety when pronouncing the literary language), and it was still based on the linguistic background shaped by St. Clement. The linguistic picture of this literary monument indicates that it could have originated from an area where an ancient linguistic redaction dating back to the early 10th century, or perhaps an even older variety of a literary language from the 9th century (associated with the Roman Rite) combined with a later South Slavic layer of undetermined age (10th–11th centuries), persisted.
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Pavlovic, Jovana. "John Damascene or Jerusalem monk John". Zbornik radova Vizantoloskog instituta, nr 51 (2014): 7–15. http://dx.doi.org/10.2298/zrvi1451007p.
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Most of original manuscripts wrongly claim authority of the treatise Adversus Constantinum Caballinum to John of Damascus. We applied the method of detailed linguistic analysis in order to check the hypothesis that Jerusalem monk John, the representative of three eastern patriarchs on the Second Council of Nicaea, wrote this iconophile work. Stylistic resemblance between the speech that John of Jerusalem held on the Second Council of Nicaea and sermon Adversus Constantinum Caballinum could indicate the same person as author.
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Livneh, Yonatan. "Historical Ruptures in Eusebius’ History of the Jerusalem Church". Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, nr 3 (27.11.2023): 449–83. http://dx.doi.org/10.1515/zac-2023-0026.
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Abstract Eusebius of Caesarea includes in his Historia ecclesiastica several episodes regarding the Jerusalem church, in which he emphasizes periods of rupture in the history of this community in the aftermath of the Judean wars. The current paper explores this material and, first, clarifies Eusebius’ pioneering role in the construction of a coherent history of the Jerusalem church, and, second, explains his focus on breaks in this history, in spite of the difficulties such ruptures pose for his conceptions of divine providence and apostolic succession. In the first part, after surveing Eusebius’ possible sources for the history of the Jerusalem church (Hegesipus, Ariston of Pella, Julius Africanus), the paper concludes that it was Eusebius who first composed a coherent history of this church, a narrative mostly based on his independent research in Jerusalem. The second part of the paper presents Eusebius’ concern, already in the beginning of his episcopacy, with the Jerusalem bishopric’s celebration of its succession from James and the apostolic fathers, in its claim for superiority in the province. For Eusebius, so the paper claims, destabilizing the conception of direct apostolic succession in the Jerusalem church could somewhat restrain these local aspirations, and thus support his own position as metropolitan bishop in Palestine.
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Shagrir, Iris. "Recreating Victory: Liturgy, Crusade Propaganda, and Simulacrum in Milan, CE 1100". Medieval Encounters 28, nr 2 (30.09.2022): 180–95. http://dx.doi.org/10.1163/15700674-12340131.
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Abstract A feast commemorating the conquest of Jerusalem was celebrated in Milan, on 15 July 1100. On that day, an existing Milanese church was rededicated as the “Church of the Holy Sepulchre.” The elaborate ceremony included a procession, an octave, and a pilgrims’ indulgence, along with crusade propaganda. It was perhaps the earliest one celebrated in Western Europe in the wake of the Jerusalem conquest of 15 July 1099, added to the liturgical calendar of Milan. The event was carefully orchestrated by Anselm of Buis, the archbishop of Milan – a supporter of the church reform movement and close ally of Pope Urban II. The feast was attended by the local community, among them First Crusaders returning from Jerusalem. This article focuses on the innovative nature of the Milanese feast, its liturgy and possible link with the celebration in Jerusalem a year earlier. It also considers the triumphal recreation of Jerusalem in Lombardy within the western tradition of imitations of Jerusalem.
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CAMPBELL, ALASTAIR. "THE ELDERS OF THE JERUSALEM CHURCH". Journal of Theological Studies 44, nr 2 (1993): 511–28. http://dx.doi.org/10.1093/jts/44.2.511.
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Ousterhout, Robert, i Dmitry Shvidkovsky. "Kievan Rus’". Scientific and analytical journal Burganov House. The space of culture 17, nr 1 (10.03.2021): 51–67. http://dx.doi.org/10.36340/2071-6818-2021-17-1-51-67.
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Robert Ousterhout, the author of a magnificent book “Eastern Medieval Architecture. The Building Traditions of Bizantium and Neighboring Lands”, published by Oxford University Press in 2019, the remarkable scholar and generous friend, was so kind to mention in his C. V. on the sight of Penn University (Philadelphia, USA) that he had been the Visiting professor of the Moscow architectural Institute (State Academy), as well as simulteniously of the Hebrew University in Jerusalem, but he did not say that he had been awarded the degree of professor honoris causa by the academic council of MARHI. Unfortunately, his life in muscovite hostel, nevertheless we tried to do our best to provide the best possible accommodation in a “suit” with two rooms with a bathroom, had been radically different from the wonderful dwelling chosen for the visiting teaching stuff from MARHI in the University of Illinois. And Robert called our hostel “Gulag”. He had been joking probably. It is impossible to overestimate the role of professor Robert Ousterhaut in the studies of the history of Byzantine art. At the present day he is the leader in the world studies of the architecture of Byzantium, the real heir of the great Rihard Krauthaimer and Slobodan Curcic, whom he had left behind in his works. His books are known very well in Russia. R. Ousterhaut graduated in the history of art and architecture at the University of Oregon, the Institute of European Studies in Vienna, Universities of Cincinati and Illinois. Не worked at the department of history of art at the University of Oregon, department of history of architecture at the University of Illinois, had the chair of the history of architecture and preservation at the University of Illinois, which is considered, as we know, one of the twenty best American universities. He always worked hard and with success. When I had finished reading my course of the history of Russian architecture at Illinois, he said: “Yes, next term the students are to be treated well…” Now he is professor emeritus of the history of art in the famous Penn University. He taught the courses of the “History of architecture from Prehistory to 1400” and “Eastern medieval architecture” as well as led remarkable seminars devoted to the different problem of the history of architecture of the Eastern Meditarenian, including the art of Constantinopole, Cappadoce, meaning and identity in medieval art. His remarkable 4-years field work at Cappadoce, which he described in several books, and his efforts of the preservation of the architectural monuments of Constantinopole are very valuable, Among his books one certainly must cite Holy Apostels: Lost Monument and Forgotten Project, (Washingtone, D. C., 2020); Visualizing Community: Art Material Culture, and Settlement in Byzantine Cappadocia, Dumbarton Oaks Studies 46 (Washington, D. C., 2017); Carie Camii (Istambul, 2011); Architecture of the Sacred: Space, Ritual, and Experience from Classical Greece to Byzantium (Cambridge University Press, 2012), ed. with Bonna D. Wescoat; Palmyra 1885: The Wolfe Expedition and the Photographs of John Henry Haynes, with B. Anderson (Istanbul: Cornucopia, 2016) John Henry Haynes: Archaeologist and Photographer in the Ottoman Empire 1881–1900 (2nd revised edition, Istanbul: Cornucopia, 2016). Several of his books were reprinted. He edited Approaches to Architecture and Its Decoration: Festschrift for Slobodan Ćurčić (Aldershot: Ashgate, 2012), with M. Johnson and A. Papalexandrou. His outstanding book Мaster Builders of Byzantium (2nd paperback edition, University of Pennsylvania Museum Publications, 2008) was translated into Russian and Turkish. In this work Robert Ousterhaut for the first time in English speaking tradition is regarding the architecture of Bazantium from the point of view of building art and technology. On the base of the analysis of primary written sources, contemporary archeology data, and careful study of existing monuments the author concludes that the Byzantine architecture was not only exploiting the traditions, but was trying to find new ways of the development of typology and construction techniques, which led to transformation of artistique features. Professor R. Ousterhaut discusses the choice of building materials, structure from foundations to vaults, theoretical problems which solved the master masons of Byzantium. In his recent book Eastern Medieval Architecture: The Building Traditions of Byzantium and Neighboring Lands, (Oxford University Press, 2019) Robert Ousterhaut is going further. He writes in the introduction: “I succeded my mentor at the University of Illinois… I had the privilege and challenge of teaching “Early Christian and Byzantine Architecture” to generations of the architecture students inspired my 1999 book, Master Builders of Byzantium. The work of Robert Ousterhaut, published 2019, is the new and full interpretation of the architectural heritage of Byzantine Commonwealth. The author devoted the first part of his book to Late Antiquity (3–7 centuries), beginning with the relations of Domus Ecclesiastae and Church Basilica, then speaking of Konstantinopole and Jerusalem of the times of St. Constantine the Great, liturgy, inspiration, commemoration and pilgrimage, adoration of relics as ritual factors which influenced the formation of sacred space, methods and materials, chosen by the Bizantine builders with their interaction of the mentality of the East and West. Special attention is given to dwelling, urban planning and fortification Naturally a chapter is devoted to Hagia Sophia and the building programs of Emperor Justinian. The second part speaks of the transition to what is called Middle Byzantine architecture both in the capital and at the edges of the Empire. The third part tells the story of the 9th, 10th and 11th centuries and includes the rise of the monasteries, once more secular and urban architecture, the craft of church builders. Churches of Greece and Macedonia, Anatolia, Armenia and Georgia, as well as of the West of Byzantium – Venice, Southern Italy and Sicily. The chapter is devoted to Slavonic Balkans – Bulgaria and Serbia and Kievan Rus. The last fourth part of the book describes the times of the Latin Empire, difficult for Byzantium, to the novelty of the architecture of Palewologos and the development of Byzantine ideas in the Balkans and especially in the building programs of the great powers of the epoch Ottoman Empire and Russia. There is a lot more to say about the book of professor Robert Ousterhaut, but we have to leave this to the next issue of this magazine, and better give the space to the words of the author – his text on the architecture of Kievan Rus.
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Underwood, Lucy. "Between Jerusalem and Babylon: Catholic Discourses of Israel and National Identity in Elizabethan and Jacobean England (ca. 1560–1625)". Journal of Early Modern Christianity 11, nr 1 (1.04.2024): 131–63. http://dx.doi.org/10.1515/jemc-2024-2007.
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Abstract This article examines how English Catholics imagined Jerusalem and Israel in relation to themselves, their nation and their Church. While English Protestant uses of Jerusalem imagery have been well-studied, their inter-confessional context has received less attention, and yet it was crucial to shaping them. Catholic deployments of Old Testament images and typology were no less sophisticated and significant than Protestant ones; English Catholic texts show how multivalent imagery of Jerusalem and its antithesis, Babylon, could be used both to express and to attempt to resolve tensions between the officially Protestant nation and the “true” Church. Exploring Catholic conceptions of Jerusalem, England and the Church is valuable because it offers insight into the culture that formed English Catholic recusants, missionaries, exiles and politicians, but also because it is important to a properly integrated account of the religious politics of England.
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Paczkowski, Mieczysław C. "Od „tronu świętego Jakuba” do patriarchatu jerozolimskiego". Vox Patrum 58 (15.12.2012): 9–33. http://dx.doi.org/10.31743/vp.4066.
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The place of beginning of the Christian community was called „the Upper Church of the Apostles” in Mount Zion. It became the seat of the Mother Church under the leadership of fourteen bishops of Jewish stock from the beginning until the reign of Constantine. The authority of the bishops was symbolized by the throne of St. James. The complete transformation of Jerusalem into a „Roman city” operated by Emperor Aelius Hadrian meant the end of the Jewish hierarchy in the Mother Church and the emergence of a new leadership of Gentile origin. Until the time of bishop Maximus the Holy Sepulcher became the center of the Gentile Church. In the IV century we can say the growing rivalry between Caesarea and Jerusalem and appearing of many members of the hierarchy and the monastic communities participated very energetically in the problems of the local Church. In the time of Cyril of Alexandria can be seen the support given to him by the Palestinian bishops. The alliance Jerusalem – Alexandria would last until the beginning of the council of Chalcedon. At that time Juvenal of Jerusalem was striving for the recognition of patriarchal status for the see of the Holy City, decided to go over to the opposite side, formed by Constantinople, Rome and the Antiochenes, thus abandoning the „monophysite party”. Thanks to this dramatic change, the Church of the Holy Land was able to associate itself officially with the dogmatic decision of Chalcedon and the Metropolitan of Jerusalem was elevated to the status of Patriarch.
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MÉNDEZ, HUGO. "Stephen the Martyr (Acts VI–VIII) in the Early Jerusalem Lectionary System". Journal of Ecclesiastical History 68, nr 1 (styczeń 2017): 22–39. http://dx.doi.org/10.1017/s0022046916001421.
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Lectionary and homiletic sources indicate that the Church of Jerusalem commemorated Stephen twice within the same two-week period (26/27 December and 7 January). Few studies have explored the origins of these feasts, the relationship between their appointed readings and the phenomenon of parallel, or redundant, feasts in fifth-century Jerusalem. This study will locate the development of these feasts within the struggle of the Church of Jerusalem to develop a local cult of martyrs after the Constantinian settlement.
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Katić, Marko. "Depiction of the Church of the Holy Sepulchre on a Jerusalem icon from Ružica Church: An example of visual culture in the context of religious practice". Nasledje, nr 21 (2020): 191–207. http://dx.doi.org/10.5937/nasledje2021191k.
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Among but few icons brought back home by hajjis from their pilgrimage to Jerusalem (hence the name jerusalems) preserved in Belgrade, the one that stands out for its peculiarity and relatively early origin is the 1819 icon kept in Ružica Church in Kalemegdan. The most important element of the icon is the depiction of the Church of the Holy Sepulchre in Jerusalem. This paper presents and analyses numerous peculiarities of this depiction, before all by comparing its iconography and style with the usual kind of the Jerusalem pilgrimage icons of the same age. Th icon painter's method is additionally analysed through the theoretical prism of palimpsest and gloss, recently developed in art-historical studies. It has been concluded that the depiction is basically similar to that on other icons dating from after the 1808 fire in the Church of the Holy Sepulchre, but bearing an array of specificities that could be ascribed to the reinterpretation of architectural elements of the Jerusalem Church which the icon painter depicts to underline its holiness. The analysis points to a local Palestinian master as the author of the icon.
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Sikharulidze, Tinatin. "Interpretation of one verse of Byron’s cycle of “Jewish Melodies”". International Journal of Research and Scientific Innovation 09, nr 09 (2022): 46–50. http://dx.doi.org/10.51244/ijrsi.2022.9903.
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The presentation of the historical aspects of the material created on this or that topic contributes to the thematic-fable complexes and the so-called: visual representation of the evolution of “wandering” stories. The story of the “wanderer” in the work of art appears against the background of intercultural relations. Therefore, in comparative discussion, translation studies further clarifies the essence of the original text. To clarify this thesis, we have selected the poem “By the Rivers of Babylon We Sat Down and Wept” written by the romantic poet, George Gordon Byron in 1815, which artistically, based on the Jewish story paradigm, generalizes and presents the traditions of Milton, Burns, Blake and the Blessed Nation. The melodies created in the Jewish exile were echoed in the works of Haydn, Mozart, Paganini, and Liszt. However, their compilation and arrangement are linked to the English composer Isaac Nathan (1790-1864), who selected Byron’s texts for the melodies compiled in 1808. Although earlier this was tried by John Moore, but Nathan gave preference to Byron, whose first twelve songs were included in the collections of Hebrew melodies. Byron, who was interested in biblical subjects from the very beginning, deeply explored the issue of the fate of the Jews and, without regard to the basic principles of the Anglican Church and without disturbing them, developed a Jewish theme based on the Psalms. It is worth mentioning that he was sometimes opposed by publishers, composers or critics, but his poetic efforts could not be stopped and the theme of the oppressed nation took its place in his poetry. His interest in such topics and his sympathy for the oppressed nations of Europe earned him the title of Poetry Fighter for Freedom. Byron analyzes the biblical, rigorous spirit and at the same time gives it a plain, simple text and artistic perfection. Two verses from the cycle of “Hebrew Melodies” are significant for us: “Oh! Weep for Those! ‘, “By the Rivers of Babylon We Sat Down and Wept”, whose Georgian translations belong to Ilia Chavchavadze and Akaki Tsereteli. Both poems are translated from an intermediate language and it should not be difficult to understand the translators’ interest – the shared fortunes of the oppressed Georgian and Jewish nations. Byron was not limited to the biblical story, he also paid attention to the oriental color, which further ensured the high artistry of the poems. With an artistic depiction of compassion for the oppressed and their sad fate, Byron always echoed the fate of his modern-day Italy and Greece. The purpose of our article is to discuss the extent to which the Bible text in the poem “For the Hebrew Melodies” entitled “In the Valley of the Waters” was included in the 1815 volume of “Hebrew Melodies”. The second variant, which Isaac Nathan preferred, stood closer to Psalm 136 (137th in the Hebrew texts). Therefore, the second version in the cycle of “Hebrew Melodies” dates back to 1815, although it was published in the first version. The goal of the study is Byron’s biblical text and its Georgian translations’ different interpretation. The poet quotes from the Bible the story line of Psalm 136 of the Jewish exiles from Jerusalem, in which the willows are hanging on the ropes symbolizing their melancholy: “If I forget you, Jerusalem, forget me.” Byron’s verse does not show the rage in the psalm, the rage in the heart against the enemies of Zion, and the fierce desire for revenge against the daughter of Babylon, who longs for the fate of the Jews. It is already known which Russian translation Akaki Tsereteli and other Georgian translators used while translating Byron’s lyrics, in particular, Giorgi Tskaltubeli (1868) and Maia Nikoladze (2009). We were interested in Akaki Tsereteli’s translation of Byron’s poem “By the Rivers of Babylon We Sat Down and Wept”. There are two versions of the translation that are dated at different times. First printed in 1865 In journal “Tsiskari” N2 , and the second – in newspaper “Iveria” N213 on October 3, 1901, . Both verses are written by “Byron”, which means the translations of Byron’s poems. According to researcher Ketevan Burjanadze, out of the four Russian translations available at the time, Akaki Tsereteli’s translation is less relevant to any of them and is a more free and widespread version compared to Byron’s source text. The article discusses the history of two translations of Akaki (1865, 1901). Both variants have similar content, only some stanzas and lines got corrected. According to researcher Makvala Kuchukhidze, the 1901 translation is a free translation based on Byron’s poem; We have also noted that both versions of Akaki Tsereteli’s translation are based predominantly on Psalm 136, which shows that the verse ends with an appeal for psalm vengeance : “Blessed is he who has grasped your heels and thrown you into the rocks.” The same idea is expressed in Akaki’s translation, though in the future. The Georgian poet expanded the Byronic text in a peculiar way and expanded the psalm content as well, as it reflected the thirst for revenge of the Georgian man on the invader, as a result of which the poem acquired a publicist sound. Akaki’s translation follows Byron’s source text and expands on it with psalm quotes; Byron’s text speaks of the anguish of the Jews, somehow encrypting the enemy’s hypocritical request for the Jews to rejoice and sing about the days spent in Jerusalem. The translator enters the text with an indignant tone that it is impossible for the enslaved to chant the sacred chant of Zion. Judaism is subjugated by enemies, but it is forced obedience and not voluntary. In view of all this, it can be said that the Akaki translation is more imitative and more closely related to the text of the Byron and the Psalm.
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Kain, Kevin M. "Conceptualizing New Jerusalem". Canadian-American Slavic Studies 54, nr 1-3 (13.08.2020): 134–69. http://dx.doi.org/10.30965/22102396-05401008.
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Abstract This essay re-conceptualizes Muscovite notions of New Jerusalem, by considering the practice of historical replication, including hierotopy, as a religious-political ideology. It explains why and how Tsar Fedor Alekseevich adopted and advanced the replication of the Church of the Holy Sepulcher at the Resurrection “New Jerusalem” Monastery, founded by Patriarch Nikon and his father Tsar Aleksei Mikhailovich, despite the ecumenical patriarchs’ condemnation of Nikon and his monastery in 1666 and eschatological fears promoted by Old Believers. Fedor resurrected the New Jerusalem idea in order to solidify his inheritance of the Muscovite throne and the Constantinian legacy in connection with the First Russo-Turkish War of 1676–1681. The tsar embraced the “Byzantine-New Jerusalem scenario,” according to which Muscovite rulers who scored military victories through the power of the True Cross in St. Constantine’s image were obliged to preform churchwardenship (ktitorstvo) in imitation of the Byzantine emperor, including the embellishment of the prototypical Jerusalem church and its replications in Russia. The investigation of Tsar Fedor Alekseevich’s Byzantine-New Jerusalem scenario reveals the non-linear, non-logical type of thinking that advanced political goals, including the establishment of the legitimacy of the tsar and his dynasty. This article highlights and qualifies the strategy of historical repetition, in which the icon reproduces the prototype in real, not metaphoric, terms.