| Five wooden churches in Brest Oblast proposed for UNESCO Heritage List Five wooden churches in Brest Oblast have been proposed for inclusion in the UNESCO World Heritage List, BelTA learned from Vyacheslav Garbuzov, Deputy Head of the Ideology, Culture and Youth Affairs Department of the Brest Oblast Executive Committee. The nomination document for the unique samples of religious wooden architecture of the Polesye region will be drafted in cooperation with the Belarusian Orthodox Church. Plans have been made to include in the nomination document the St. Nicetas Church in the village of Zditovo, Zhabinka District, the St. Paraskeva Church in Zbirogi, the St. Michael Church in Chersk, Brest District, the St. Michael Church (basilica type) in the village of Stepanki, Zhabinka District, and the St. Paraskeva Church with a bell tower in the village of Divin, Kobrin District. “Each of these wooden temples dating back to the 16th and 17th centuries are unique in their own way. They underwent minor modifications and preserved their original design. These churches reflect the local architectural traditions,” Vyacheslav Garbuzov emphasized. He added that the preparation of the sites for the nomination to the UNESCO World Heritage List will be a demanding and time-consuming process. For instance, it will be necessary to collect archive materials, study the common and individual characteristics of the Polesye temples in comparison with the Ukrainian and Russian architecture, and conduct a scientific assessment of the project with the assistance of international experts. An integrated work plan will be adopted at a meeting of the coordinating council for conservation of the historical and cultural heritage of Brest Oblast. The nomination document is scheduled for submission to the World Heritage Committee by 2020. Plans have been made to include the Belarusian wooden churches in the wooden architecture protection nomination which already features architectural monuments of Poland and Slovakia. Belarusian Telegraph Agency 28 сентября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Kyoto, 2006. Vol. 31. N 2. P. 91-110; Tang L. A Study of the History of Nestorian Christianity in China and its Literature in Chinese: Together with a New English Translation of the Dunhuang Nestorian Documents. Fr./M., 20042; idem. A History of Uighur Religious Conversions (5th-16th Centuries). Singapore, 2005. (Asia Research Institute Working Paper; 44); idem. East Syriac Christianity in Mongol-Yuan China. Wiesbaden, 2011; Селезнёв Н. Н. Уйгуры-христиане и их религиозно-ист. судьба//Волшебная Гора: Традиция, религия, культура. М., 2005. Вып. 11. С. 72-76; Ши Шу. Проблемы проникновения и начального этапа существования в Китае христианства и ислама в кит. науке XX в.: Дис. СПб., 2006; Jingjiao: The Church of the East in China and Central Asia/Ed. R. Malek, P. Hofrichter. St. Augustin, 2006 [Библиогр.]; Ying L. Fulin Monks: Did Some Christians other than Nestorians Enter China During the Tang Period?//Proche-Orient Chrétien. Jérusalem, 2007. Vol. 57. P. 24-42; Takahashi H. Transcribed Proper Names in Chinese Syriac Christian Documents//Malphono w-Rabo d-Malphone: Studies in Honor of S. P. Brock/Ed. G. A. Kiraz. Piscataway, 2008. P. 631-662; idem. China, Syriac Christianity in//GEDSH. P. 94-96; Hidden Treasures and Intercultural Encounters: Studies on East Syriac Christianity in China and Central Asia/Ed. D. W. Winkler, L. Tang. Münster; W., 2009; Nicolini-Zani M. La via radiosa per l " oriente: I testi e la storia del primo incontro del christianesimo con il mondo culturale e religioso cinese (secoli VII-IX). Magnano, 2009; Muraviev A. The New Persian Marriage Contract in the Syriac Manuscript from Turfan//Peoples and Languages of the Silk Road. Tulufan, 2011. P. 51-59; Borbone P. G. Les églises d " Asie centrale et de Chine: État de la question à partir des textes et des découvertes archéologiques: Essai de synthèse//Les églises en monde syriaque/Éd. F. Briquel-Chatonnet. P., 2013. P. 441-465. (Études syriaques; 10); Zong, Yi-yun. Reception and Interpretation of Nestorian Culture in the Song and Yuan Dynasties//J. |
| The Holy Dormition Pskov-Caves Monastery/Православие.Ru The Holy Dormition Pskov-Caves Monastery On the Sunday of the Synaxis of all the Saints of the Pskov-Caves Monastery Today, the fourth Sunday after Pentecost, we celebrate the memory of all the saints of the Pskov-Caves Monastery in Pechory, Pskov Province, Russia. This monastery became especially important to the Russian Orthodox people during Communist times, because it was the only men " s monastery in Russia that was never closed by the atheist regime, becoming an oasis of Orthodox life in a socialist desert. The Holy Dormition Pskovo-Pechersky (Pskov-Caves) monastery is located on the historically Russian land, 50 kilometers to the west of the city of Pskov, near the very border of Estonia and 340 kilometers from St. Petersburg. The date of the monastery " s foundation is considered to be August, 15/28,1473. It was on that day that the monastery " s founder, St. Jonah (Shesnik) consecrated the church of the Dormition of the Most Holy Mother of God—a church which was built into the hillside. But the monastic life had actually begun there much earlier, when a few hermits, seeking solitude, came to live in the caves. The holy relics of one of them, St. Mark the desert-dweller, still rest in the caves and many people come to venerate them. The monastery " s chronicle relates that " the Most Pure Virgin herself chose this site in the valley of the Kamenets spring, blessed it, exalted it through her chosen people and has been protecting it ever since. Five centuries have passed, and the monastery has seen both glory and tragedy, but never have the holy lampadas gone out, nor prayer ceased in this blessed place. The monastery gradually grew in size and reputation. The 16th century was the time of its flourishing, when under Abbot Cornelius the Annunciation and St. Nicholas Churches were erected as well as the stone belfry and the monastery was fortified around by a stone wall with bastions, and the brethren numbered up to 200. Abbot Cornelius collected a rich library, established chronicling and founded an icon-painting workshop. The monastery became an important missionary center and stronghold of Orthodoxy on the western border of Russia. Tradition has it that, slandered by envious people, Abbot Cornelius was beheaded by Tsar Ivan the Terrible on the 20th of February, 1570 and now numbers among the hosts of holy martyrs. |
| 20,000 icons of Cyprus are in the hands of smugglers Nicosia, September 29, 2014 Until 1974 there were 575 churches and other Christian shrines on the territory of Cyprus, now occupied by Turks. During the Turkish invasion and the subsequent occupation many churches were destroyed. Others were adapted for the use of livestock businesses: stall boxes as well as silage, building materials and technical equipment depots. Some of them were simply sacked or bulldozed. Around 80 temples were converted into mosques. 20,000 icons, dating back to the 12th-20th centuries, vessels and mosaics were stolen from 575 churches. As a result of the strong foreign policy pressure and the interference of the UN, the situation with the icons has started to improve over the past year. Nevertheless, ancient churches are gradually crumbling due to the lack of any restoration work since 1974 to the present time. In order to understand what happened and is happening today in this region, the Greek website Romfea addressed the Church of Cyprus. Bishop Porphyrius of Naples has referred Romfea to Priest Savvas Hagiionas, representative of the Synodal Committee for the Monuments on the occupied territory. According to him, about 50 churches, which are of international cultural importance, are absolutely inaccessible, as they are situated on the territory of Turkish military bases. In collaboration with international organizations, some of relics were returned. In February 2012, the 12th century wall paintings were returned from Houston (Texas, USA). In October of last year, dozens of relics, for which the Church had been searching from 2004 to 2013 through various agencies, were brought from München (Germany). “Now we demand the return from Zurich of a 16th century icon of the Savior and an iconostasis of the same period, which belonged to the Antiphonitis Monastery (Kalogrea village),” said Fr. Savvas. “The Church will not cease its attempts to return the stolen relics!” 30 сентября 2014 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| In the early 13th century the church suffered severe losses under Mongol domination. By the 16th century the church was centered in the mountains of Kurdistan, and weakened by internal divisions as part seceded to the jurisdiction of Rome, and accepted Chalcedonian Christology (Chaldean Eastern Catholics). The 20th century proved disastrous for the Assyrian Christians. Partly through British influence, the Christians of Kurdistan supported the Allied cause under Russian protection in World War I and suffered reprisals for it in the aftermath from both sides: the Turkish state and the Kurds. After the murder of the catholicos, many Assyrian Christians fled to Iraq, claiming the protection of the British Administration there. When this political mandate was terminated (1933) the agitation that resulted led to the deportation of the catholicos, who finally settled in North America, where the largest diaspora grew up. The indigenous Assyrians of the Middle East (Iraq, Syria, Lebanon, and Iran) have been increasingly eroded by the ascent of Arab nationalism and fundamentalist Islam throughout the latter part of the 20th century. In 1968 a major internal division occurred, leaving two catholicoi, one in the USA and one in Baghdad. SEE ALSO: Antioch, Patriarchate of; Council of Chalcedon (451); Council of Constantinople II (553); Council of Ephesus (431); Islam, Orthodoxy and; Monophysitism (including Miaphysitism); Nestorianism; St. Cyril of Alexandria (ca. 378–444); St. Ephrem the Syrian (ca. 306–373/379); St. Isaac the Syrian (7th c.); Syrian Orthodox Churches; Theotokos, the Blessed Virgin REFERENCES AND SUGGESTED READINGS Brock, S. P. (1985) “The Christology of the Church of the East in the Synods of the 5th to Early 7th Centuries,” in G. D. Dragas (ed.) Aksum- Thyateira: A Festschrift for Archbishop Methodios of Thyateira and Great Britain. London: Thyateira House. Coakley, J. F. (1992) The Church of the East and the Church of England: A History of the Archbishop of Canterbury’s Assyrian Mission. Oxford: Oxford University Press. Fiey, J. M. (1980) Chretiens syriaques sous les abbasides, surtout a bagdad (749–1258). Beirut: Institut des Lettres Orientales. Joseph, J. (1961) The Nestorians and Their Muslim Neighbors. Princeton Oriental Studies Vol. 20. Princeton: Princeton University Press. Tisserant, E. and Amann, E. (1931) “Nestorius. 2. L’Eglise Nestorienne,” in Dictionnaire de Theologie Catholique, vol. 11, part 1, cols. 157–323. Paris: Letouzey et Ane. Wigram, W. A. (2002) The Assyrians and Their Neighbours. Piscataway, NJ: Gorgias Press. Young, W. G. (1974) Patriarch, Shah and Caliph: A Study of the Relationships of the Church of the East with the Sassanid Empire and the Early Caliphates up to 820 ad. Rawalpindi: Christian Study Center. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Соловецкого собр. 690/751)//Источниковедение литературы Др. Руси: Сб. науч. тр. 1980. С. 1-203; Пожидаева Г. А. Монастырские напевы XVI-XVII вв. М., 2002. (Традиции рус. церк. пения; 2); Дроздецкая Н. К. Опекаловский распев: именование и бытование//ДРВМ. 2005. 1(19). С. 80-91; Parfentjeva N. V. On the Structural-Formula Method of Researching Ancient Russian Chants as Musical-Written Art//J. of Siberian Federal University. Humanities & Social Sciences. 2008. Vol. 1. N 3. P. 384-389; eadem. Principles of Author " s Art Creativity in Ancient-Russian Church Musical-Written Chanting of the XVI-XVII Centuries//Ibid. 2009. Vol. 2. N 2. P. 184-199; она же (Парфентьева Н. В.) О деятельности мастеров Троице-Сергиевского мон-ря в области древнерус. муз. искусства (на примере творчества Логина Шишелова)//Вестн. Южно-Уральского гос. ун-та. Сер.: Соц.-гуманит. науки. 2013. Т. 13. 1. С. 92-103; Парфентьев Н. П. О творческой деятельности московского мастера музыкально-письменного искусства XVII в. Луки Ивановича Тверитина//Там же. 2009. 9. Вып. 12. С. 57-62; idem (Parfentiev N. P.). The Professional Musical Art in the Russian Monasteries in the 16th-17th Cent.//Вестн. Южно-Уральского гос. ун-та. Сер.: Соц.-гуманит. науки. 2016. Т. 16. 1. С. 88-102. Обработки М. р. в стиле партесного пения встречаются нечасто. Первые образцы обнаружены в 4-голосном Обиходе 1700 г. (ГИМ. Син. певч. 375), принадлежавшем Трифону Иванову, певчему еп. Тамбовского Игнатия (Шалгина) ( Протченко. 2010. С. 55-56). В составе этой рукописи 29 херувимских, названия 2 из них указывают на монастырское происхождение: «Симоновская» (Л. 75; опубл.: Скребков. 1969. С. 69) и «Киевопечерская» (Л. 105 об.). Широко развитая практика многораспевности , отраженная в этом сборнике, еще более характерна для Обихода 1-й трети XVIII в., принадлежавшего Знаменской ц. Вел. Новгорода (ГИМ. Син. певч. 657). В него также вошли херувимские «Киевопечерская болшая на 5 голосов» 6) и «Симоновская» 27); последняя относится к группе «статейных» херувимских, т. |
| 131 См.: Bardach J. Swiecki charakter zwyczajowego prawa malzenskiego ludnosci ruskiej w Wielkim Ksicstwie Litewskim (XV–XVII wiek)//Czasopismo prawno-historyczne. XV (1963). Zeszyt 1. S. 85–150 (переиздано: Bardach J. Zwyczajowe prawo malzenskie ludnosci ruskiej Wielkiego Ksicstwa Litewskiego (XV–XVII wiek)//Bardach J. Studia z ustroju i prawa Wielkiego Ksicstwa Litewskiego XIV–XVII w. Bialystok, 1970. 134 Макарий 1996. Кн. 5. С. 170; о власти митрополитов над духовенством в 1458–1596 гг. см. также: Власовьский. Т. 1. С. 175–179. 135 О соборах см.: Булгаков Г. Западнорусские православные церковные соборы как органы церковного управления. Опыт историко-канонического исследования. Курск, 1917; Власовьский. Т. 1. С. 193–210. 137 См., в частности: Bushkovitch P. Religion and Society in Russia. The 16th and 17th Centuries. New York; Oxford, 1992. P. 22–26. 139 См.: Левицкий О. Южнорусские архиереи в XVI–XVII вв.//Киевская старина. 1882. С. 57–100; Левицкий О. Основные черты внутреннего строя западнорусской церкви в XVI и XVII вв.//Киевская старина. 1884. Левицкий О. Внутреннее состояние западнорусской церкви в Польском государстве в конце XVI в. и уния//Архив ЮЗР. Ч. 1. Т. VI. Киев, 1883. С. 1–182. См. также: Грушевський М.С. з духовенства (по актам XVI ст.)//ЗНТШ. XXXIV (1910). С. 1–82. 141 См.: Очерки истории школы и педагогической мысли народов СССР. С древнейших времен до конца XVII в. Отв. ред. Э.Д. Днепров. М., 1989. С. 43–55. 142 См: М. книжок як XV – перша половина XVII ст. 1994; М.Б, рукописна книга в XV – XVII ст.: виробництво i поширення. Автореферат на здобуття наукового ступеня кандидата наук. 1994. 143 Макарий 1879. Т. IX. С. 299. Ярошевич, говоря о русских школах этого времени, ссылался на существовавшую прежде надпись на гробе князя К.И. Острожского, которая утверждала, что он создал «ради отроков училища» (Jaroszewicz I. Obraz Litwy pod wzglcdem jej cywilizacyi od czasow najdawniejszych do konca wicku XVIII. Wilno, 1844. Cz. 3. S. 82). Но эта надпись, как отмечает митрополит Макарий, была составлена в XIX веке, а прежде такого упоминания в надписи не было (Макарий 1879. Т. IX. C. 299, прим. З09) |
| архитектуры IX–XV вв.: Византия. Греция. Южнослав. страны. Русь. Закавказье. Л., 1987; Curuni S. A., Donati L. Creta veneziana. Venezia, 1988; Kollias E. The City of Rhodes and the Palace of the Grand Master. Athens, 1988; Vocotopoulos P. L. Church Architecture in the Despotate of Epirus: The Problem of Influences//Zograf. Beograd, 1998/1999. T. 27. P. 79–92; Englert K. Der Bautypus der Umgangskirche unter besonderer Berücksichting der Panagia Olympiotissa in Elasson. Fr./M., 1991; Theis L. Die Architektur der Kirche des Panagia Paregoritissa in Arta Epirus. Bonn; Amst., 1991; Hadji-Minaglou G. église de la Dormition de la Vierge а Merbaka. P., 1992; urèi S., Hadjitryphonos E. (ed.) Secular Medieval Architecture in the Balkans, 1300– 1500, and its Preservation. Thessal., 1997; 1453–1830 гг.: Orlandos A. C. L’architecture religieuse en Grèce, pendant la domination Turque//Le cing-centième anniversaire de la prise de Constantinople, 1453–1953. Athènes, 1953. (L’Hellénisme Contemporain: 2 ser., 7 année); idem. Ein Spätbyzantinischer Hallenkirchetypus Nordgriechenlands//JÖB. 1972. Bd. 21. S. 203–209; Bouras Ch. The Byzantine Tradition in the Church Architecture of the Balkans in the 16th and 17th Centuries//The Byzantine Tradition after the Fall of Constantinople/Ed. J. J. Yiannias. Charlottesville, 1991. P. 107–149; idem. Ottoman-baroque decorative style in the Aegean Islands (18th cent.)//To Hellenikon: Studies in Honor of Speros Vryonis. N. Y., 1993. Vol. 2; А. Ю. Казарян, Э. П. А. Изобразительное искусство Раннехрист. и средневек. памятники на территории совр. Г. изучены неравномерно. Вопрос о наличии самостоятельных традиций, проявившихся в общей структуре иконографических программ и стилевых направлений, связан с культурной зависимостью периферийных центров от К-поля (см. ст. Византийская империя . Изобразительное искусство//ПЭ. Т. 8. С. 303-339). Памятники монументального искусства часто представлены работами к-польских артелей, либо выполненными по столичному заказу, однако во мн. |
| Widespread celebrations were also held in the United Arab Emirates, which has a large expatriate Christian community. In Dubai, Ethiopian Orthodox worshipers – who until the 1950s were administered by the Coptic Church in Egypt – held traditional prayers from 22:00-03:00 local time. “When we receive communion and leave church we go back home and break our fast by eating anything we want since we have been abstaining for more than a month,” Ethiopian worshiper Tigest Girma told Gulf News . The Patriarch of the Ethiopian Orthodox Tewahedo Church Mathias I is due to visit Egypt for the first time next week, with hopes high that the six-day visit will further bolster ties between the two churches. Traditionally some Orthodox churches decree a 45-day period of fasting in the run up to Christmas in which worshipers are expected to abstain from certain foods, most commonly red meat and dairy. Christianity’s history in the region is diverse and complex, but most the Orthodox denominations have roots in the Eastern Roman Empire, which was headquartered in Byzantium, or what is now modern-day Istanbul. The Eastern Roman Empire was sacked by crusaders during the Fourth Crusade in 1206 in what was seen to foreshadow the decline of Christianity across the Middle East. But a plethora of self-governing Churches which are either seen as autocephalous (meaning having their own head) or autonomous has survived to this day. The 13-day difference between Christmas and Orthodox Christmas celebrations is explained by calendars: While the Latin Church switched to the Gregorian calendar, devised by Pope Gregory in the 16th Century, the Eastern Orthodox churches still use the Julian calendar, created during the reign of Julius Caesar in 45 BC. 9 января 2015 г. Предыдущий Следующий Смотри также A Christmas Tradition on the Island of Tinos A Christmas Tradition on the Island of Tinos Tinian people preserve their local manners and customs as sacred. Christmas is more than a day in Orthodox church Christmas is more than a day in Orthodox church A group of Hillsboro residents practicing centuries-old traditions of Orthodox Christianity does not need reminders that “Jesus is the reason for the season.” Observances of Christ’s birth started for them in mid-November, and will continue for many days after Dec. 25. Orthodox Christmas 2015: Russian, Greek And Other Eastern Churches Begin Celebrations [PHOTOS] Orthodox Christmas 2015: Russian, Greek And Other Eastern Churches Begin Celebrations [PHOTOS] Orthodox Christian communities around the world began their Christmas celebrations on Tuesday, with Jan. 6 marking the start of Christmas Eve for much of the Eastern Christian world. Комментарии © 1999-2015 Православие.Ru |
| Конечно, этот и другие памятники того же ряда пока изучены настолько мало, что сделать сколько-нибудь определенные заключения невозможно. Вместе с тем видно, что в православной культуре украинско-белорусских земель традиционные конфессионально-специфические православные представления о грехе вступили во взаимодействие с западно-христианской «августиновской» традицией. Появившийся в учительных Евангелиях мотив «врожоного запсования», который коррелирует с этих текстах с понятием «первородного греха», встречается во многих рукописях, и это очень существенная перемена, которая, как кажется, свидетельствует о начавшейся уже в XVI в. «латинизирующей» трансформации православной украинско-белорусской культуры. «Учительное Евангелие» Кирилла Транквиллиона-Ставровецкого, видимо, отражало и выражало соответствующую тенденцию, и, таким образом, за нападками московского автора на высказывания его оппонента о грехе и смерти скрывалось столкновение двух существенно различных подходов, «августиновского» и восточно-христианского, к проблеме греховности человека. To же самое можно сказать и о других линиях конфронтации Транквиллиона и его московских цензоров 400 . Ключевые слова: первородный грех, peccatum originale, богословие Московской Руси, православное богословие украинско-белорусских земель в XVI–XVII вв. Peccatum originale: Was there an opportunity for dialogue between Moscovia and Augustinianism? M. Dmitriev Article analyses reaction of an anonymous Muscovite author (in the 1660s) on the Augustinian concept of peccatum originale, which was used in „Teaching Gospel» (published in 1619) by KyriloTrankvillion-Stavroveckiy. Muscovite theologian departed from traditional east-Christian patristic teaching, than original Fall generated, within mankind, mortality and inclination to sin, but not the ’’original sin». Such approach seems to be typical of the traditional East-Slavic medieval Orthodox culture. In Ruthenia, however, the „latinization» of the Orthodox doctrine manifested itself in changing interpretation of the impact of the original Fall upon man. This mutation was reflected by the Ruthenian homiliaries („Teaching Gospels») of the late 16th – early 17th centuries. |
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