| В 50-х гг. ХХ столетия обобщающий курс по истории Русской Церкви «Очерки по истории Русской Церкви» (Париж, 1959. 2 т.; М., 1991 р.; 1997р) был создан последним обер-прокурором Святейшего Синода, впоследствии министром вероисповеданий Временного правительства, а затем профессором Сергиевского института в Париже А.В. Карташевым . Автор опирался на труд Е. Е. Голубинского (до XVI в.) и довел повествование до 1801 г. Изложение историк вел по времени пребывания на кафедре Предстоятелей Церкви. Особенностью работы является лекционный характер, поэтому в ней отсутствуют ссылки, а дана лишь библиография к разделам. Над созданием систематического исследования по истории Русской Церкви от начала ее существования трудился И. К. Смолич , видевший свою главную задачу в анализе взаимоотношений Церкви и государства. В связи с отсутствием удовлетворительного сочинения по истории синодального периода ученый решил начать свое исследование именно с этого периода. Этот труд стал последним сочинением автора (Smolitsch I. Geschichte der russischen Kirche. 1700–1917. Leiden, 1964. Bd 1; Wiesbaden, 1991. Bd 2; на рус. яз.: М., 1996–1997. 2 т.). В ХХ в. история Русской Церкви стала предметом исследований зарубежных авторов. Обзор истории Русской Церкви был сделан в середине века с прокатолических позиций А.М. Амманном (Ammann A.M. Abriss der Ostslavischen Kirchengeschichte. Wien, 1950), а также: Rose K. Grund und Quellort des russischen Geistesleben (Berlin, 1956); Dvornik F. The Idea of Apostolicity in Byzantium and the Legend of the Apostle Andrew. (Cambridge (Massachusets), 1958); Winter E. Russland und das Pappstum (B., 1960. Teil 1). В последние годы вышли следующие работы: Bo..rtnes J. Vision of Glory: Studies in Early Russian Hagiography (Oslo, 1988. (Slavica Norvegica; 5); C. Die Archeologie der Steppë Steppenvo..lker zwischen Volga und Donau vom 6. bis zum 10. Jahrhundert (Wien; Ko..ln, 1989); Lenhoff G. The Martyred Princes Boris and Gleb: A Socio-Cultural Study of the Cult and the Texts (Columbus (Ohio), 1989). Несколько монографий (написанных достаточно тенденциозно) принадлежат Дж. Феннеллу (Fennell J. Early Russian Literature. London, 1974 (совместно с A. Stokes); The Crisis of the Medieval Russia, 1200–1304. London, 1983; A History of the Russian Church to 1448 (London; New-York, 1995). 2. Общие работы справочного характера |
| Лит.: Gassisi S. Innografi italo-greci: Poesie di S. Nilo Iuniore e di Paolo Monaco, abbati di Grottaferrata//Oriens Chr. 1905. Vol. 5. P. 26-82; Карабинов И. A. Постная Триодь: Ист. обзор ее плана, состава, редакций и слав. переводов. СПб., 1910; Maas P. Das Kontakion: (Mit einem Exkurs über Romanos und Basileios von Seleukeia)//BZ. 1910. Bd. 19. S. 285-306; Molitor J. Byzantinische Troparia und Kontakia in Syro-Melkitischer Überlieferung//Oriens Chr. Ser. 3. 1930. Vol. 3/4. P. 1-36, 179-199; Vol. 5. P. 191-201; 1931. Vol. 6. P. 43-59; 1933. Vol. 8. P. 72-85, 164-179; Fletcher R. A. Three Early Byzantine Hymns and Their Place in the Liturgy of the Church of Constantinople//BZ. 1958. Bd. 51. N 1. S. 53-65; Floros C. Das Kontakion//DVjS. 1960. Bd. 34. S. 84-106; idem. Das mittelbyzantinische Kontakienrepertoire: Untersuch. und krit. Ed.: Diss. Hamburg, 1961; Keller F. Das Kontakion aus der ersten Sluba für Boris und Gleb//Schweizerische Beiträge zum VII. Intern. Slavistenkongress in Warschau, August 1973. Luzern; Fr./M., 1973. S. 65-74. (Slavica Helvetica; 7); idem. Die russisch-kirchenslavische Fassung des Weihnachtskontakions und seiner Prosomoia. Bern, 1977. (Slavica Helvetica; 9); Husmann H. Eine alte orientalische christliche Liturgie: Altsyrisch-melkitisch//OCP. 1976. Vol. 42. P. 156-196; Grosdidier de Matons J. Romanos le Mélode et les origines de la poésie religieuse à Byzance. P., 1977; idem. Kontakion and Canon: Piété populaire et liturgie officielle à Byzance//Augustinianum. 1980. Vol. 20. P. 191-203; idem. Liturgie et hymnographie: Kontakion et canon//DOP. 1980/1981. Vol. 34/35. P. 31-43; idem. Aux origines de l " hymnographie byzantine: Romanos le Mélode et Kontakion//Liturgie und Dichtung: Ein interdisziplinäres Kompendium/Hrsg. H. Becker, R. Kaczynski. St. Ottilien, 1983. Bd. 1. S. 435-463; Halleux A., de. Hellénisme et syrianité de Romanos le Mélode//RHE. 1978. Vol. 73. N 3/4. P. 632-641; Follieri E. Poesia e innografia nell " Italia bizantina//La cultura in Italia fra Tardo Antico e Alto Medioevo: Atti del Convegno tenuto a Roma, dal 12 al 16 nov. |
| Some Russian Echoes (прим. 365); Ангелов Б.Ст. Канон на Вячеслав//Ангелов Б.Ст. (прим. 1137). Т.2. С.67–74; Рогов А.И. (прим. 344); Bláhová Е., Konzal V. Staroslovnské legendy eského pvodu. Praha, 1976; б. (литература): Флоровский А. Почитание св. Вячеслава, князя чешского, на Руси//Научные тр. Русского народного ун-та в Праге. 1929. Т.2. С.305–325; он же. Чешские струи в истории русского литературного развития//СФ. 1958. Т.З. С. 211–251; Devos Р. Chronique d’hagiographie slave, II: La Bohéme, plaque tournante//AnBoll. 1954. T. 72. P. 431–438; Ingham N.W. Czech Hagiography in Kiev: The Prisoner Miracles of Boris and Gleb//WdSl. 1965. Bd. 10. P. 166–182; Vlasto A.P. (прим. 62). P.90–92; Mareš F.W. Das Todesjahr des hl. Wenzel in der I. kirchenslavischen Wenzellegende//WSUb. 1972. Bd. 17. S. 192–208; Якобсон P.O. Русские отголоски (прим. 365). (Florja B.N. Václavská legenda a borisovsko-glebovský kult (Shody a rozdíly)//eskoslovenský asopis histor. 1978. T.26. S. 82–95.) 539 Die Schriften des Johannes von Damascus/Hg. В.Коттег. (PTSt. Bd.12). Berlin, New York, 1973. Bd.2. S. 204.36 f., 44–55. 541 См.: ПСРЛ. Т.2. Стб.280 (под 1115 г.) О древнем церемониале перенесения мощей см.: Holum K.G., Vikan G. The Trier Ivory, “Adventus” Ceremonial, and the Relics of St. Stephen//DOP. 1979. Vol. 33. P. 115–120. 542 Cp.: Des Metropoliten liarion Lobrede (прим. 55). S.99–116 (38.3–42:16); Молдован A.Μ. (прим. 55). С.86–88; ПСРЛ. Т.1. Стб. 118–121 (под 988 г.). Притча о винограднике служит в патристике (начиная с Оригена ) исходным пунктом для выделения пяти мировых эпох и основанием для расчетов возраста мира: Schmidt R. Aetates mundi//ZKG. 1955/1956. Bd.67. S.288– 317. О призвании “последних” ср.: Augustini De imitate ecclesiae 15, 37//PL. T.43. Col.419 . 543 Мученичество Евстафия Плакиды (BHG. является составной частью странствующей легенды, которая чаще всего связывалась с именем покровителя охотников св. Губерта: In laudem S. Eustathii//PG. T.105. Col.381 A–385B; версия Метафраста: AnBoll. |
| Holy Passion-Bearers, Great Princes Boris and Gleb Last Sunday I explained that among the ranks of saints there is a category known as “Passion-bearers.” As a reminder, these are saints who did not specifically die for their confession of Christ, but who imitated Him in their sufferings and death. Today we celebrate the memory of the first glorified saints of Russia, the Right-believing Passion-bearers Boris and Gleb (Roman and David in Holy Baptism). Their father was the Great Prince St. Vladimir of Kiev, who brought the illumination of Holy Orthodox Christian Baptism to the entire Russian land. St.Vladimir had twelve sons. His youngest were Boris and Gleb, who were known for their piety and meekness. However, when Boris was called upon by his father to lead an army to defend Rus against the Pechenegs 1, St. Boris valiantly and obediently answered the call. Having accomplished his military mission, he was informed while traveling home, that his beloved father had reposed. Vladimir had an older son, Svyatopolk, nicknamed ‘the Accursed’, who had an evil and wicked disposition. It was Svyatopolk’s intention to seize the throne after the death of his father. St. Boris, well aware of his brother’s intentions, made known to him that he would do nothing to resist him and would fully support his succession to the throne. Boris only wanted peace and mutual brotherly love. Seeing the Christian faith and forbearance of the holy young prince, the devil worked on Svyatopolk and inflamed his ambition, ruthless disposition, insecurities and paranoia. Ultimately, the devil inspired Svyatopolk to arrange to have his holy younger brother murdered. St. Boris, having become aware of his brother’s evil intentions, despite his assurances that he would not resist him, resigned himself to God’s will. For the sake of Christ, he decided that he would not try to fight in any way against his brother. Having informed his army 2 that he would not raise his hand against Svyatopolk, the military dispersed, and the saintly Christian prince was now virtually alone and defenseless against his brother’s murderous intentions. Boris was encamped close to the River Alta, near southern Pereyslav. In the morning Boris requested that matins be served by the priest. Afterwards, he prayed for strength to endure his sufferings, as well as for the forgiveness of his brother. He then lay down on his coach in his tent and awaited his fate. Svyatopolk’s army arrived and murdered the holy saint with their lances. They then proceeded to massacre his entire entourage. As his body was being taken to the Church of St. Basil at Vishegorod, the saint bowed his head and it appeared that he was still alive. On Svyatopolk’s orders, the saint’s heart was then pierced, upon which St. Boris surrendered his soul to the Lord. This occurred on July 24 in the year 1015. Having reached St. Basil’s Church, St, Boris’ body was laid to rest and he was buried. |
| The area (now suburb) of Smyadyn is first mentioned by the chronicle in 1015 in connection with the murder of Prince Gleb. When Prince Vladimir died in Kiev, his son Gleb, passing through Smolensk, stopped at the mouth of the Smyadyn river which flows into the Dnieper. There, by order by Prince Svyatopolk the Accursed, another son of Prince Vladimir, St. Gleb was slain. A stone Church in honor of Sts. Boris and Gleb was erected here in the first half of the 12 th century with a monastery built around it. According to tradition, construction of the monastery began near the well that had appeared on the site of uncovering of the incorrupt body of Prince Gleb. Other churches were built beside the monastery as well, of which only the Church of Holy Archangel Michael survives. However, during the Russian-Polish war early in the 17 th century the Monastery of Sts. Boris and Gleb was destroyed and today only remains of the stone foundations of the monastery can be seen. In 1991, with the blessing of Metropolitan Kirill of Smolensk and Kaliningrad, now the Patriarch of Moscow and All Russia, through the efforts of the Foundation for Slavonic Literature and Culture a commemorative sign was installed in Smyadyn consisting of a stone with a cross engraved on it and the text relating the story of martyrdom of the Holy Prince Gleb. In autumn 2013 a Church in honor of the Holy Right-Believing Princes and Passion-Bearers Boris and Gleb was consecrated in Smyadyn. With the support of “Orthodox Initiative” grants competition a “Ladya” (“Boat”) archaeological camp was organized on the site of the Monastery of Sts. Boris and Gleb in summer 2014. In cooperation with the Institute of Archaeology of the Russian Academy of Sciences (RAS), the scientists researched the landscape. Archaeological research continued in 2015. Archaeological-architectural excavation of the St. Basil’s Church of the late 12 th century in Smyadyn were among the main areas of work. The new information and details received as a result of the latest excavation works will help in the future restoration of the monastery. |
| “I am even ready to give not only my kingdom but also my life for the Motherland,” Nicholas allegedly declared to a general. His family’s conduct is just as exemplary. Under humiliatingly close watch the Empress and her daughters unsettled their rough soldier-guards, “who heard them against their will,” by “singing ecclesiastical chants.” Of course, this is worlds away from the bloody autocratic acts of an Ivan the Terrible, Peter the Great or Stalin, supposedly “quintessential” Russian rulers. And yet the celebration of regal meekness and submission to God is nothing new in Russian culture. Indeed, an appealing sense of historical fullness unites Russia’s very first native saints and its very last anointed ruler as slain and sainted dynasts (of two different dynasties). In 1015, Princes Boris and Gleb, younger sons of Vladimir of Kiev, the first Christian ruler of Rus, were murdered on the orders of their elder brother in the feud for the throne that followed their father’s death. Rather than taking up arms, Boris and Gleb submitted peacefully to their assassins. Not slain for their faith as such, the brothers were celebrated for obeying Christ’s admonition to “turn the other cheek,” even to death. The great twentieth-century scholar of Russian Christianity, George Fedotov, called them “sufferers of nonresistance” nine centuries before Gandhi. “Saints Boris and Gleb,” he wrote, “created in Russia a particular […] order of ‘sufferers,’ the most paradoxical order of Russian saints. […] the Russian Church […] did not discriminate between death for faith in Christ and death in following Christ, and even held the latter in special veneration.” “Through the lives of the holy sufferers [Boris and Gleb] as through the Gospels,” he concluded, “the image of the meek and suffering Saviour entered the heart of the Russian nation as the most holy of its spiritual treasures.” To both the Church and the increasing number of ordinary Russians who are inclined to attribute to them an ever-growing number of miracles, Nicholas and his family thus embody what Fedotov called “kenotic holiness”—an outpouring of self in faithful obedience to the teachings of Christ all the more praiseworthy because of their exalted earthly rank. Like Princes Boris and Gleb, the slain and sainted Romanovs have become “sufferers of nonresistance.” |
| Patriarch Kirill performs a prayer service at the site of martyrdom of Holy Passion-Bearer Prince Gleb Smolensk, August 30, 2015 In the evening of August 29, 2015, His Holiness Patriarch Kirill of Moscow and All Russia, after his visit to the St. Vladimir’s Monastery in the Sychevka district of the Russia’s Smolensk region at the mouth of the river Dnieper, arrived to the city of Smolensk, reports Patriarchia.ru . Near the commemorative sign installed in the area called Smyadyn in the western part of Smolensk where, according to tradition, the Holy Prince Gleb, son of Holy Equal-to-the-Apostles Prince Vladimir, was killed in 1015, the primate of the Russian Orthodox Church performed a prayer service to the Holy Passion-Bearers Boris and Gleb. Metropolitan Isidore of Smolensk, secretary of the administration of the Smolensk Diocese; Rector of the Church of Sts. Boris and Gleb in Smolensk Archpriest Pavel (Paul) Petrovsky, and clergy of the Diocese of Smolensk concelebrated with the Patriarch. The hierarchical choir of the Smolensk Dormition Cathedral under direction of Elena Frolova and the choir of students of the inter-diocesan theological school of the Smolensk Diocese sang at the prayer service. Acting Governor of the Smolensk region A.V. Ostrovsky, head of the city of Smolensk E.A. Pavlov, head of the administration of the city of Smolensk N.A. Alasheyev, professors and students of the Smolensk Theological Seminary and the Smolensk theological school, the military school of Smolensk, representatives of the government bodies and public organizations as well as Smolensk residents were present at the service. After the prayer Patriarch Kirill delivered his archpastoral speech to those gathered at the event. Head of the Russian Orthodox Church gave the Icon of the Mother of God, “Consolation of All Who Sorrow”, to the Church of Holy Martyrs Boris and Gleb in Smolensk. The faithful received small icons of the Holy Prince Vladimir, Equal-to-the-Apostles, with the patriarchal blessing. |
| Boris and Gleb//Medieval Studies. 1988. Vol. 50. P. 349-370; Серёгина Н. С. Из истории рус. гимнографии домонгольского периода (по мат-лам певческой книги Стихирарь минейный)//Муз. культура средневековья. Л., 1988. Вып. 1. С. 62-77; она же. Из истории певческих циклов Борису и Глебу//ТОДРЛ. 1990. Т. 43. С. 291-304; она же. Песнопения рус. святым. СПб., 1994. С. 74-101; Hollingsworth P. Rulership and Suffering in Kievan Rus " : The Cult of Boris and Gleb: Diss./Univ. of California). Berkeley, 1987; idem. The Cult of Boris and Gleb//The Hagiography of Kievan Rus "/Transl. and with an introd. by P. Hollingsworth. Camb. (Mass.), 1992. P. XXVI-LVII. (Harvard Library of Early Ukrainian Literature, English Transl.; Vol. 2); Lenhoff G. The Martyred Princes Boris and Gleb: A Socio-Cultural Study of the Cult and the Texts. Columbus (Ohio), 1989. (Slavic Studies; Vol. 19); Кравецкий А. Г. Из истории паремийного чтения Борису и Глебу//Традиции древнейшей славянской письменности и языковая культура восточных славян. М., 1991. С. 42-51; Карастоянов Б. П. Стихира Борису и Глебу «Плотьскоую богатяща» - выдающийся образец древнерусского певческого искусства//Муз. культура средневековья. М., 1992. Вып. 2. С. 12-14; Стефанская О. Службы святым Борису и Глебу в муз. рукописях XI-XV вв.//Там же. С. 10-12; Биленкин В. «Чтение» прп. Нестора как памятник «глебоборисовского» культа//ТОДРЛ. 1993. Т. 47. С. 54-64; Топоров В. Н. Святость и святые в рус. духовной культуре. М., 1995. Т. 1. С. 490-508, 549-566; Подскальски Г. Христианство и богословская лит-ра в Киевской Руси (988-1237 гг.). СПб., 19962. С. 184-198, 376-380 [библиогр.]; Успенский Б. А. Борис и Глеб: Восприятие истории в Древней Руси. М., 2000; Ужанков А. Н. Святые страстотерпцы Борис и Глеб: К истории канонизации и написания житий//Древняя Русь: Вопр. медиевистики. М., 2000. 2. С. 28-50; 2001. 1(3). С. 37-49; Лосева О. В. Русские месяцесловы XI-XIV вв. М., 2001. С. 92-95, 105-106. А . В . Назаренко, А . А . Турилов Иконография Домонгольский период. |
| The Crusaders were able to capture Antioch from the Turks in 1098, and in the next year they won Jerusalem from the Arabs. But they slaughtered so many of the Muslim residents of the city that the Muslims have been embittered against the West to this day. The Latin knights proceeded to carve out four kingdoms for themselves in the Middle East-Edessa, Antioch, Tripoli, and Jerusalem-all of which claimed independence from Byzantium. Latin patriarchs were set up in Jerusalem and Antioch, challenging the authority of the Orthodox patriarchs there (as well as the Non-Chalcedonian Jacobite patriarch in Antioch). During the next century the Byzantines tried sporadically to win control of these areas from the Latins, but without success. By 1291, all these kingdoms had fallen back to the Muslims. Kievan Russia In Kievan Russia in the 11th century the new Christian Faith was flourishing. Saint Anthony (d. 1073) founded the famous Monastery of the Caves in Kiev, the Kievo-Pecherskaya Lavra. Saint Theodosius (d. 1074), its greatest saint, came to be called the “Founder of Russian monasticism.” Saint Theodosius followed the example of the humble Christ of the gospels in an evangelical form of spiritual life. This form has come to be known as Russian kenoticism, which means a life of self-emptying humility and love for the brethren (cf. Phil 2.6 ). The Kievan Monastery of the Caves was a major center of Christian charity and social concern, as well as of spiritual and intellectual labor and enlightenment. Saints Boris and Gleb Among the saints of Kiev are numbered the brothers Boris and Gleb, sons of Saint Vladimir. They refused to fight their elder brother Sviatopolk in a power struggle after the death of their father in 1015. Although they could have fought against Sviatopolk, and were undoubtedly encouraged to do so by their warriors, the two young brothers refused to fight, so as not to take up arms against their brother, and in order to save the lives of many on both sides. As “Passion-Bearers,” turning the other cheek to endure completely innocent suffering, and laying down their lives so that others might live, Saints Boris and Gleb were canonized by the Russian Church in 1020-just five years after their deaths. These first Russian saints have been venerated and loved with special devotion by their fellow Russians to this day. Yaroslav the Wise and Saint Anna of Novgorod |
| 19th Century Church is to be Recreated in St. Petersburg Photo by Sergei Milov At the beginning of November 2022, preliminary excavations may begin on Sinopskaya Embankment in St. Petersburg, where a 19th-century church in honor of Saints Boris and Gleb will be recreated. “As of today, exploration work has been completed. Excavations will begin in about a month, a month and a half tops, that is, already in early November,” the Petersburg Diary was told at the Foundation for Assistance in the Restoration of Historical and Cultural Objects in St. Petersburg. The Church of Sts. Boris and Gleb will be recreated a little farther from the historical place where it stood before its destruction in 1975. The new church will take only 30% of its former territory, because today there is a roadway there. The historic temple on the Sinopskaya embankment in St. Petersburg was constructed in gratitude to God for the salvation of Tsar Alexander II during the assassination attempt on April 4, 1866. Fundraising for the construction was organized by coastal merchants. The temple was dedicated to the martyr princes Boris and Gleb at the insistence of Tsar Alexander III. The temple was consecrated in 1882. In the late XIX – early XX centuries, this temple was the main architectural dominant of the Sinopskaya embankment. In 1975 it was blown up. Only a small part of the foundation has survived to this day. You can follow Pravmir.com on Twitter , Facebook Instagram , or Telegram . we are experiencing some issue with adding posts on our official page on Facebook. Our IT specialists are working on solving this issue at the moment. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
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