Literatura científica selecionada sobre o tema "Orthodox Eastern Church in Baltic provinces"
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Artigos de revistas sobre o assunto "Orthodox Eastern Church in Baltic provinces"
1
Sergey, Lebedev, e Lebedeva Galina. "Popular Movement in the Baltic States for Conversion to the “Tsar Faith”". Almanac “Essays on Conservatism” 2 (27 de maio de 2022): 60–77. http://dx.doi.org/10.24030/24092517-2022-0-2-60-77.
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The article aims to analyze pursuit and struggle for conversion to the “Tsar Faith” in the territory of the Baltic states. In the Russian Empire the Baltic area constituted a separate Governorate General that included three provinces – Estland, Courland and Livland. According to the German name of the Baltic sea, - Ostsee, - that area even in Russian was termed Ostsee Governorate (the present-day territories of Estonia and Latvia). The Orthodox religion was the first Christian faith that appeared in the territory of modern Latvia and Estonia already in the 11th century and was brought from neighboring Russian areas. Still this Russian faith was subjected to oppression in various historical periods. For example, in the period of 1918 – 1926 twenty eight temples were taken away from the Orthodox Church in Latvia, but still the people in those territories were driven to Russian culture and Russian church. Today the Baltic area is defined as boundary area in the public conscience due to the collisions of various religions, languages and cultures. This fact is related to the people’s self-identification, especially after the collapse of the Soviet Union. The authors of the article come to the conclusion that the Baltic native inhabitants were only loyal subjects of Russian emperors and loyal citizens in the USSR. And the issues of confession play the crucial role in the identification and fate of the peoples being the major issues in the border and developing areas.
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Neroda, Inna. "The features of the implementation of the new Union in the eastern providences of Poland (1923-1937)". Scientific Papers of the Kamianets-Podilskyi National Ivan Ohiienko University. History 39 (6 de abril de 2023): 117–33. http://dx.doi.org/10.32626/2309-2254.2023-39.117-133.
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The purpose of the article is to study the peculiarities of the process of introducing the “Union of the Eastern Rite” in the eastern voivodeships of Poland in 1923-1937, the purpose of which was the religious assimilation of Orthodoxy and strengthening the infl uence of the Vatican. Th e author has analyzed archival documents, materials of the periodical press, and publications of the time, which highlight the problems related to the introduction of neo-union in the eastern voivodeships of Poland. Th e research methodology. Th e methodological basis of the article consists of the principles of historicism, objectivity, systematicity, and interdisciplinary approach. Th e general scientifi c, special-historical, and interdisciplinary methods are applied. Each of them has come to be eff ective in a specifi c situation and made it possible to objectively reconstruct the process of introducing the Eastern Rite. Th e scientifi c novelty of the work lies in the fact that the author, on the basis of archival documents and periodical press materials of the studied period, has identifi ed the peculiarities of the process of introducing the new union. Th e study is based on new source material, which is being introduced into scientifi c use for the fi rst time. In contrast to previous works devoted to this topic, the article more clearly reveals the dynamics of changes in the religious policy of the Polish state and the Roman Catholic Church in relation to the Orthodox Church. Conclusions. In the interwar period, the Orthodox Church faced a number of problems. One of them was the onslaught of Catholicism and the West’s at- tempt to subordinate Orthodoxy. Such was the so-called non-union action. One of the main reasons for the spread of the neo-Union movement in the eastern provinces of Poland was the decline in the authority of Orthodox priests, some of whom neglected their duties. Even the bodies of the dead could lie for a long time without a memorial service. Such priests viewed religion only as a source of enrichment and demanded high payment for priestly services. Such an attitude towards their pastoral duties undermined the authority not only of priests but also of the Orthodox Church itself. As a result, the population began to look for new ways to satisfy their spiritual needs. However, the neo-union movement still needed to gain mass distribution.
3
Romanchuk, A. A. "The Polotsk Unification Council of 1839: Context, Proceedings, and Significance". Orthodoxia, n.º 3 (22 de maio de 2024): 10–53. http://dx.doi.org/10.53822/2712-9276-2024-3-10-53.
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This article explores the background leading to the Polotsk Unification Council (also known as the Synod of Polotsk) convened in 1839. It delves into the proceedings of the council and evaluates its importance within the context of the Russian Orthodox Church and the Belarusian Exarchate. The conclusion drawn is that the abolition of the Uniate church association within the Russian Empire during the second quarter of the 19th century stemmed from a distinctive convergence of historical factors. These included shifts in Russian governmental policy, apprehensions regarding the Uniates within the Catholic Church leadership, and internal conflicts among the Greek Catholic clergy. The significance of the Polotsk Unification Council of 1839 encompasses several dimensions. Firstly, this event expanded the sphere of influence of Orthodoxy in the western provinces of the Russian Empire in the 19th century, fostering the state, religious, and cultural integration of the western and eastern segments of the Russian people up to the present day. Secondly, the Polotsk Council marked the conclusion of an era in the history of the Russian Orthodox Church known as the era of division. It commenced in the mid-15th century with the canonical division of the Kiev Metropolia, which remained under the jurisdiction of the Patriarchate of Constantinople, from the autocephalous Moscow Metropolia. This resulted in the decline of church activity in the Belarusian-Ukrainian territories and culminated in the establishment of the Brest Church Union at the end of the 16th century. The Brest Church Union aimed to supplant Orthodoxy and permanently eliminate it from the lives of the Western Russian populace. In reality, it further fragmented the population along religious lines, while also serving as a tool for the denationalization of the ancestors of modern Belarusians and Ukrainians. Formally, the canonical division of the Russian Church was resolved by the end of the 17th century when, in 1686, the Orthodox Christians of the Polish-Lithuanian Commonwealth joined the Moscow Patriarchate. But the outcome of the canonical division, the division of the Belarusian-Ukrainian population into Orthodox and Uniates, was only finally reconciled at the Polotsk Council of the Uniate clergy in 1839. Thirdly, the significance of the Polotsk Council lies in its profound impact on the modern Belarusian sector of the Russian Orthodox Church, as well as its role in shaping the spiritual, cultural, and national identity of the Belarusian people. At the beginning of the 21st century, in the Republic of Belarus, approximately 85% of believers identify themselves as Orthodox Christians, a trend largely attributed to the events surrounding the preparation and execution of the Polotsk Council, and subsequently, the integration of former Uniates into the Russian Orthodox Church. The strength of the Orthodox Church's position in Belarus has endured the test of time and significant trials in the mid-19th and 20th centuries, affirming the religious and popular validity of the abolition of the union in Russia in 1839.
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Vanca, Dumitru A. "The Beginning of Liturgical Formation in Romania: The First Liturgical Manual in the Romanian Language". Polonia Sacra 27, n.º 3 (30 de setembro de 2023): 151–64. http://dx.doi.org/10.15633/ps.27310.
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While different political realities shaped the three Principalities (Moldova, Wallachia and Transylvania) that later formed Romania (1918), the spiritual unity of the Romanian people has been nourished since the Middle Ages by the Eastern Christian faith. Situated at the intersection of cultural and religious currents, Romanian spirituality has often interacted with that of the Ruthenian Slavs, Serbs or Bulgarians, Greeks, Hungarians, Catholics, Lutherans, and Calvinists. For this reason, the first Romanian literary works were translations or adaptations that were always under the influence of or produced in opposition to these cultures and beliefs. This study investigates, from a liturgical and doctrinal perspective, the first manual of liturgical training, published in the Romanian language at Iași (1697) translated by Jeremiah Cacavelas: Holy Teaching about the Holy and Divine Liturgy. Considered by some specialists to be an adaptation of similar works by Simeon of Thessalonica or Nikolaos Bulgaris, the manual presents in the form of questions and answers the teaching and spiritual understanding of the Orthodox Church regarding the Holy Liturgy. The manual also explores other Orthodox Christian teachings regarding the church building, angels, the nature of Grace, liturgical vestments, feast days and so forth. Throughout the volume, Jeremiah Cacavelas does not avoid controversial theological subjects that divide the East and West concerning transubstantiation, the nature of Grace and so forth. Cacavela’s manual became quite widespread in the Romanian Provinces; in some areas it was used until the 19th century.
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Daija, Pauls. "The Development of Peasants’ Reading Habits in Courland and Livonia in the 18th Century*". Knygotyra 76 (5 de julho de 2021): 27–50. http://dx.doi.org/10.15388/knygotyra.2021.76.74.
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The article explores the development of peasants’ reading habits over the 18th century in the Latvian-inhabited Lutheran regions of Russia’s Baltic provinces Courland/Kurzeme and Latvian Livonia/Vidzeme. By analysing the transition from intensive to extensive reading patterns, as well as from loud and ceremonial to silent and private reading, insight into the available statistical sources and information from subscription lists is provided and the observations of contemporaries are scrutinized. The views on Latvian peasants’ reading habits expressed by Baltic-German Lutheran parsons Friedrich Bernhard Blaufuß, Joachim Baumann, Christian David Lenz, Johann Friedrich Casimir Rosenberger, Alexander Johann Stender, as well as those published by Johann Friedrich Steffenhagen, are discussed within the context of urban and middle-class reading patterns. While the number of literate peasants in the 18th century was high, reaching one third in Courland and two thirds in Livonia by the turn of the 19th century, the motivation for reading and everyday habits differed, and while extensive reading increased, before the 1840s, the Baltic rural society did not see a phenomenon similar to the European middle-class reading revolution. The article focuses on differentiating among various types of readers, divided according to their confessional lines (Herrnhutian Brethren or Lutheran Orthodox Church), social standing (reading patterns were different depending on rural professions) or generation (the older generation tended to prefer loud and ceremonial religious reading while the younger generation more often adopted silent, private and secular reading). The collective reading of books has been explored by demonstrating how it allowed combining the reading of books with other activities and also performed a socializing function. The available sources demonstrate that quiet reading did not replace reading aloud, in the same way that extensive reading did not replace intensive, but all reading practices continued to co-exist alongside each other, creating an increasingly diverse and saturated reading experience.
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Mariani, Andrea. "The Jesuit Community of the Lithuanian Province: Between Local Crises and Global Changes". Journal of Jesuit Studies 10, n.º 2 (6 de abril de 2023): 307–44. http://dx.doi.org/10.1163/22141332-10020006.
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Abstract The paper analyzes the community of the Lithuanian province of the Society of Jesus between 1608 and 1773. It adopts a prosopographical approach based on the full set of the order’s personnel catalogs for the Lithuanian and Masovian provinces, which have been analyzed by means of RStudio, an integrated development environment based on the R programming language. The author focuses on the total number of Jesuits in the province, their religious or secular status, final vows, education, regional distribution, and geographic origin. In the long term, changes mainly depended on local factors such as the cultural assimilation of the inhabitants of the eastern territories marked by the influence of the Orthodox Church. In the short term, wars and epidemics also played an important role. However, some of the trends in the Lithuanian province, such as the number of professed of the four vows, which increased due to the larger availability of theological courses during religious formation, were similar to those in other administrative units of the Society. Overall, the article demonstrates that the seventeenth-century crises had a profound impact on the Jesuit community both in terms of numbers and internal structure.
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Sukina, Liudmila Borisovna. "Saints who sailed from the sea: «German» model of foolishness in Old Russia". Studia Slavica et Balcanica Petropolitana 33, n.º 1 (2023): 3–16. http://dx.doi.org/10.21638/spbu19.2023.101.
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The article attempts to put forward and substantiate a hypothesis about the use of a special model of this feat in the formation of the cult of some holy fools of the Russian Church, borrowed not from the eastern, but from the western medieval religious culture. Some lives of Russian holy fools noticeably fall out of the Eastern Christian tradition, with which old and modern historiography links their hagiography. Despite the veneration of the Byzantine σαλος in Ancient Russia, in its religious life the practices of foolishness occupied a marginal position for a long time. In the process of formation and development of the «national» cult of holy fools in the Muscovite state, one of the options for explaining where such ascetics came from was their foreign origin. In the article this problem is considered on the material of the hagiography of Isidor of Rostov and Procopius of Ustyug. In their Lives, one can single out a topic that is common to them and unusual for Russian hagiography. Both saints are repeatedly referred to in the texts of their Lives as foreigners who previously lived in Western countries, «German land». Both found in the Orthodox faith their «spiritual fatherland» and abandoned the «Latinism». In the Lives of each of them, «foolishness» is explicated as the main religious practice. But this is not the «obscenity» of the Eastern Christian σαλος, but a desire for solitude and wandering close to the model of behavior of the saints of the Western Middle Ages. In both lives there is a motif of the sea. Based on the observations and arguments presented in the article, it can be assumed that the compilers of the hagiographies, creating the image of a holy fool-foreigner unknown to Old Russian literature before, were guided by hagiographic texts not only of Greek-Byzantine, but also of Western European origin, some of which were available in Slavic translations. The saturation of the texts with Novgorod plot details indicates that Novgorod, which had long-standing and extensive cultural ties both with the post-Byzantine world and with the countries of the Baltic region, could be the place for constructing this new model of holiness for Old Russia.
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Gučas, Rimantas. "Organ building in Lithuania in the 19th century". Menotyra 26, n.º 3 (6 de outubro de 2019). http://dx.doi.org/10.6001/menotyra.v26i3.4056.
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For Lithuania, the 19th century was marked by the symbol of the Russian Empire – Lithuania became a province of a foreign empire. Farming suffered a severe general downturn. As the Church’s powers began to be restricted, there was almost no opportunity for new significant instruments to emerge. The monasteries, which until then had been the initiators of the best organ building, were closed. Eastern Catholic (Unitarian) churches, which also had organs in Lithuania, became part of the Russian Orthodox Church, and the organs were ordered to be liquidated. The Catholic Church itself, unlike evangelicals, also had little regard for music and especially for organ matters. From the beginning of the 15th century, the development of Lithuanian organ culture was closely associated with Königsberg. Once the import customs were imposed, significant contacts which had taken place almost disappeared. The industrial revolution in Lithuania was delayed, and for half a century small artisan workshops still prevailed. Almost exclusively small, single-manual organs without pedals or positives were built. A large three-manual organ at Vilnius University St John’s Church was rather an exception. It was built by the Tiedemanns. This family, which originated in East Prussia, worked in the Baltic States throughout the first half of the 19th century. Only in the middle of the century did the new European organ building trend, the so-called organ romanticism, reach Lithuania. A particularly important role in this period was played by the experience of organ building of the neighbouring Curonia. Very few impressive examples were created, and in this respect Lithuania is hardly able to compete with the major countries of Central Europe. Lithuania is characterized by the fact that in the 19th century local masters and companies ( J. Rudavičius, M. Masalskis, F. Ostromensky), as well as masters from neighbouring Curonia (Herrmann, Weissenborn) and Poland (Blomberg) worked there. In western Lithuania, then part of Prussia, Terletzki was active. Meanwhile, large factories (Walcker, Rieger) reached Lithuania only in the first half of the twentieth century and only in a few instances. At that time, more work started to be focusing on the construction of two-manual with pedal instruments. At the end of the century, J. Rudavicius built some three-manual organs. His 63-stop organ built in 1896 for a long time was the largest in Lithuania. Although the 19th century Lithuanian organs are relatively modest compared to other countries, they have the value that is only growing in the context of present-day Europe, since the “progressive ideology” of more economically powerful European countries affected the art of organ building and few small romantic instruments are left.
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Paert, Irina, e James M. White. "Letters of Orthodox Priests about the German Occupation of Estonia during the First World War". Quaestio Rossica 8, n.º 1 (1 de abril de 2020). http://dx.doi.org/10.15826/qr.2020.1.458.
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During the invasion of the Baltic provinces between 1915 and 1918, a large swathe of territory and its population fell under German control: this included Orthodox parishes and their priests. The clergy and laity thus had to face many new challenges: the behaviour of occupation forces, material deprivations, and the actions of Lutheran clerical and secular elites in the new context. This article focuses on the response to the advance of the German armies in 1915 and 1916 into the Baltic. On the one hand, the article addresses the preparation and execution of the evacuation of the clergy and the rhetoric that underpinned the process of evacuation. On the other hand, it examines the problem of the church life under occupation. As evident from the sermons and articles published in the ecclesiastical press, the Germans represented a major threat to the Orthodox faith, clergy, and church property. Thus most Orthodox institutions were evacuated from the Baltic in 1915. Finally, the article discusses the position of the Orthodox Church during German occupation of the Estonian islands seized by the imperial German navy on 3 November 1917 from the perspective of parish priests. The article is based on the letters written by priests to the bishop of Riga and provides a complex picture of the German occupation, much of which differs from the representation of Germans in Russian war propaganda. Most priests represented the German forces as being relatively respectful towards churches and the clergy: their main complaint against the soldiers was the seizure of food, horses, and property, with the concomitant disruptions and discomforts this caused. The more serious threat to Orthodoxy, according to this evidence, came not from Germans but from the Lutheran clergy, who allegedly used the opportunity afforded by the invasion to undermine the Orthodox Church’s position. This publication will provide a unique insight into religion under occupation during the First World War, revealing the difficulties of maintaining everyday religious life in a multiconfessional region during and after invasion.
10
PAERT, IRINA. "Conciliarity in the Borderlands:the Riga Orthodox Council (Sobor) of 1905 and the Church Reform Movement in Imperial Russia". Journal of Ecclesiastical History, 19 de abril de 2022, 1–23. http://dx.doi.org/10.1017/s0022046921002189.
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The article focuses on a little-known expression of Orthodox conciliar practice in the Russian Empire, the Riga diocesan congress of 1905, and analyses the extent to which commitment to church renewal was spread in regions and provinces of the empire. The article draws attention to the self-presentation of this assembly as a true council, an embodiment of sobornost’. The article interprets the bold reforms proposed by the congress as a product of nineteenth-century ecclesiological ideas, the active participation of the native clergy and laity and the borderland position of Baltic Orthodoxy, a minority faith in a Lutheran region.
Livros sobre o assunto "Orthodox Eastern Church in Baltic provinces"
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Michael, Müller-Wille, Deutsche Forschungsgemeinschaft e Akademie der Wissenschaften und der Literatur (Germany), eds. Rom und Byzanz im Norden: Mission und Glaubenswechsel im Ostseeraum während des 8.-14. Jahrhunderts. Mainz: Akademie der Wissenschaften und der Literatur, 1997.
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2
Julius Wilhelm Albert Von Eckardt. Modern Russia: Comprising Russia under Alexander Ii. Russian Communism. the Greek Orthodox Church and Its Sects. the Baltic Provinces of Russia. Creative Media Partners, LLC, 2018.
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Drevneslavi︠a︡nskiĭ Oktoĭkh sv. Klimenta, arkhiepiskopa Okhridskogo: Po drevnerusskim i i︠u︡zhnoslavi︠a︡nskim spiskam XIII-XV vekov. Moskva: I︠a︡zyki slavi︠a︡nskikh kulʹtur, 2006.
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1
Anderson, Leah Seppanen. "The Anglican Tradition: Building the State, Critiquing the State". In Church, State, and Citizen, 93–114. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195378467.003.0006.
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Abstract The seventy-seven million Anglicans around the globe form the third largest Christian communion, smaller than only the Roman Catholic Church and the Eastern Orthodox Church. The tradition began in Europe with the creation of the Church of England in the early 1500s, but today, as a result of British colonization and the missionary efforts of the Church of England, there are thirty-eight provinces, or national branches, of Anglicanism in such varied locales as Sudan, South Korea, and Mexico. The Anglican Communion is the name for the loose denominational association that joins these national churches. The historical particularity of the Church of England and the contemporary diversity of the Anglican Communion create complicated implications for politics.
2
Werth, Paul W. "Orthodoxy Marches West". In 1837, 145–62. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198826354.003.0009.
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On New Year’s Day 1837, what might appear to be an insignificant change in bureaucratic procedure actually signified a major step in effecting one of history’s most striking examples of confessional engineering and in terminating the existence of an entire church within the Russian empire. Formally proclaimed in 1839, the union of the Greek Catholic (Uniate) Church with Orthodoxy pushed the boundary between Western and Eastern Christianity substantially westward, and played a key role both in consolidating a single Orthodox Russian nation and in binding territories previously acquired from Poland to Russia’s central provinces. The audacious project had begun a decade or so earlier, but 1837 represented a decisive moment in this process.
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Hillner, Julia. "From Here to Eternity". In Helena Augusta, 204—C8.F2. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190875299.003.0009.
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Abstract This chapter follows Helena on her famous journey through the Eastern provinces that culminated in her visit to the biblical sites in Jerusalem, Bethlehem, and other places in Palestine. It compares the two extant contemporary commemorations of her presence in the East, by Eusebius of Caesarea and Athanasius of Alexandria, who left us contrasting impressions, especially with respect to Helena’s relationship to “orthodox” or “Nicene” Christianity. The chapter discusses the political nature of her trip, the potential route she took, her modes of transport, her engagement with local populations, and her church patronage in Palestine.
4
Housley, Norman. "The Crusade in North-Eastern Europe 1274–1382". In The Later Crusades, 1274—1580, 322–50. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198221371.003.0012.
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Abstract Amongst the memoirs written in response to Pope Gregory X’s plea of 1272 for advice on the crusade, one originated in Moravia. Its author, Bishop Bruno of Olmiitz (Olomouc), was anxious to point out that it was just as important to defend the Church in eastern Europe from attack by pagans and schismatics, as it was to recover the Holy Land; otherwise, wishing to avoid Charybdis, the Christians would fall prey to Scylla. Bruno knew that the Curia had accepted, since the time of the Second Crusade, that crusades should be preached to further the Christian cause in eastern Europe. He also knew that while, in practice, nearly all these crusades had been associated with conquest, the Curia preferred to place crusading of all kinds within a just war framework, and that it was advisable to adopt a defensive stance; this was particularly true in the early 1270s, when the question was one of the relative needs facing the Holy Land and eastern Europe. Bruno therefore took care to enumerate the dangers to the Church in the East: the Cumans who raided Hungary, the Orthodox Russians and their Tatar lords, and the Prussians and Lithuanians who threatened the dioceses of Poland. We shall see that the relations between at least some of these peoples and their Latin Christian neighbours did indeed keep the crusading movement alive in the Baltic region for many decades to come. But viewed objectively, and over a long perspective, Bruno’s attempt to portray eastern Europe as a region just as embattled as the Holy Land was tendentious in the extreme.
5
Vanca, Dumitru A. "The Beginning of Liturgical Formation in Romania: The First Liturgical Manual in the Romanian Language". In Liturgia szczytem i źródłem formacji, 147–60. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788383700038.09.
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While different political realities shaped the three Principalities (Moldova, Wallachia and Transylvania) that later formed Romania (1918), the spiritual unity of the Romanian people has been nourished since the Middle Ages by the Eastern Christian faith. Situated at the intersection of cultural and religious currents, Romanian spirituality has often interacted with that of the Ruthenian Slavs, Serbs or Bulgarians, Greeks, Hungarians, Catholics, Lutherans, and Calvinists. For this reason, the first Romanian literary works were translations or adaptations that were always under the influence of or produced in opposition to these cultures and beliefs. This study investigates, from a liturgical and doctrinal perspective, the first manual of liturgical training, published in the Romanian language at Iași (1697) translated by Jeremiah Cacavelas: Holy Teaching about the Holy and Divine Liturgy. Considered by some specialists to be an adaptation of similar works by Simeon of Thessalonica or Nikolaos Bulgaris, the manual presents in the form of questions and answers the teaching and spiritual understanding of the Orthodox Church regarding the Holy Liturgy. The manual also explores other Orthodox Christian teachings regarding the church building, angels, the nature of Grace, liturgical vestments, feast days and so forth. Throughout the volume, Jeremiah Cacavelas does not avoid controversial theological subjects that divide the East and West concerning transubstantiation, the nature of Grace and so forth. Cacavela’s manual became quite widespread in the Romanian Provinces; in some areas it was used until the 19th century.
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Hillier, Paul. "Biographical Notes". In Arvo Pӓrt, 24–33. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780198165507.003.0002.
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Abstract Although Part was born and grew up in Estonia, any suggestion that his music could be characterized as ‘Estonian’ would be misleading: it makes no use of Estonian themes or motifs,1 and offers no imaginative evocation of anything that might be interpreted as having a national identity; nor, apart from a couple of early cantatas, does the composer choose the Estonian language for his texts. Yet it is unlikely that the composer’s unique musical and spiritual identity could have been created anywhere else. Part has avowed that his musical education is Western, while his spiritual education is Eastern. But the particular significance of these compass points only becomes meaningful if we know the central reference point from which they emanate. In Part’s case, of course, that is Estonia, wedged between East (Russia and the Orthodox Church) and West (Germany and Scandinavia). His ‘Western’ musical training dwelt on the conventional canon of great composers, though it also owed a great deal at a local level to Russian models. However, despite its proximity to Russia, the Estonian capital, Tallinn, has the unmistakable air of being a European city, attached firmly to a cultural perspective that links cities along the Baltic coast and eventually winds round to places like Amsterdam and Copenhagen, and across land to Berlin and Prague; intellectually, this is primarily a Germanic heritage.