| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf LATIN RITE LATIN RITE. The use of the term “rite” here is of Roman Catholic (q.v.) provenance. It means not merely the ceremonies, but the piety, Canon Law (qq.v.), and theological self-expression of a given Christian community. “Latin rite” thus signifies all these things as applied to the Christians of the Latin tradition, i.e., Western Europe (less, of course, the Protestant nations and the Romanians). In fact the “rite” of the Western Church was not uniform in its earlier days. Right up until the Second Vatican Council it counted several local variations in terms of liturgical use, for example the Ambrosian (Milan), Mozarabic (parts of Spain), Dominican, and-much earlier-Celtic and Gallican “rites.” This century has also seen attempts on the part of local Orthodox churches to establish “Latin” or “Western rite” communities in communion with the Orthodox oikoumene, most notably by the Antiochian Orthodox Christian Archdiocese of New York and all North America (qq.v.). In general, the Latin rite (meaning in particular the liturgy of Rome) is characterized by a great sobriety and, in its pre-Vatican II days, by a markedly scriptural orientation. This is especially noticeable in the monastic offices, which, unlike the Byzantine rite’s (q.v.) love for elaborate theological poetry, are built largely on the chanting of the Psalter. Later developments, particularly the long struggles over the Trinity and Christology (qq.v.), had vastly more influence on Eastern worship than on Western. Certain changes that came into the Latin rite in the early and later medieval periods caused considerable opposition in the East when they became known, for example the use of unleavened bread in the Eucharist (q.v.), the withholding of confirmation until later in childhood accompanied by the withdrawal of the Eucharist from infants, and the withholding of the consecrated wine from the laity. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Ф. М. Панфилов Библиогр.: Mayer H. E. Bibliographie zur Geschichte der Kreuzzüge. Hanover, 1960; Mayer H. E., McLellan L., Hazard H. W. Select Bibliography of the Crusades//A History of the Crusades/Ed. K. Setton. Madison; L., 1989. Vol. 6. P. 511-664; Bibliografia delle Crociate Albigesi/Ed. M. Meschini e. a. Firenze, 2006. Лит.: Riant P. E. D. Innocent III, Philippe de Souabe, et Boniface de Montferrat//RQH. 1875. T. 17. P. 321-374; T. 18. P. 5-75; Brauner A. Die Schlacht bei Nicopolis, 1396. Breslau, 1876; Beckmann G. Der Kampf Kaiser Sigismunds gegen die werdende Weltmacht der Osmanen, 1392-1437. Gotha, 1902; Kling G. Die Schlacht bei Nikopolis im Jahre 1396: Diss. B., 1906; Munro D. C. The Children " s Crusade//AHR. 1914. Vol. 19. N 3. P. 516-524; Alphand é ry P. Les croisades des enfants//RHR. 1916. T. 73. P. 259-282; Добиаш-Рождественская О. А. Эпоха крестовых походов: (Запад в крестоносном движении). Пг., 1918; Atiya A. S. The Crusade of Nicopolis. L., 1934; idem. The Crusade in the Later Middle Ages. L., 1938; idem. Crusade, Commerce and Culture. Bloomington, 1962; Halecki O. The Crusade of Varna. N. Y., 1943; Runciman S. A History of the Crusades. Camb., 1951-1954. 3 vol.; Lajos E. A delkelemeurypai népek összefogása a török hódítók ellen Hunyadi háborúiban//Századok. Bdpst, 1952. T. 86. N 1. P. 93-117; Заборов М. А. Папство и крестовые походы. М., 1960; он же. Введение в историографию крестовых походов: (Лат. хронография XI-XIII вв.). М., 1966; он же. Историография крестовых походов: (XV-XIX вв.). М., 1971; он же. Крестоносцы на Востоке. М., 1980; Miccolli G. La «Crociata dei Fanciulli» del 1212//Studi Medievali. Ser. 3. Spoleto, 1961. T. 2. P. 407-443; Grossman R. P. The Financing of the Crusades: Diss. Chicago, 1965; Brundage J. A. «Cruce signari»: The Rite for Taking the Cross in England//Traditio. N. Y., 1966. Vol. 22. P. 289-310; idem. The Crusades, Holy War and Canon Law. Aldershot etc., 1991; Цветкова Б. Паметна битка на народите. Варна, 1969; A History of the Crusades/Ed. |
| Красножен 1909 – Красножен М. Е. Новейшее законодательство по делам Русской Православной Церкви. Юрьев, 1909. [Krasnozhen M. E. Noveishee zakonodatel’stvo po delam Russkoi Pravoslavnoi Tserkvi (The newest legislation on the affairs of the Russian Orthodox Church). Iur’ev, 1909]. Красножен 1913 – Красножен М. Е. Церковное право. Юрьев, 1913. [Krasnozhen M. E. Tserkovnoe parvo (Canon law). Iur’ev, 1913]. Михаил (Лузин) , еп. 2009 – Михаил (Лузин) , еп. Толковый Апостол. Толкования Соборных Посланий. М. – Сергиев Посад, 2009. [Michael (Luzin), bishop. Tolkovyi Apostol. Tolkovaniia Sobornykh Poslanii (The Actsand Epistles explained. Interpretations of General Epistles). Moscow – Sergiev Posad, 2009]. Флоровский Г., прот. 1991 – Флоровский Г., прот. Пути русского богословия. Вильнюс, r 1991. [Florovsky G., archpriest. Puti russkogo bogosloviia (Ways of Russian theology). Vilnius, r 1991.] Abstract Kon R. М. The counter-sectarian activity of the Russian Church based on the materials of the Preparation for the Holy (Local) Council of 1917–1918 The article analyzes the discussion of the pre-conciliar institutions concerning: the state of the Church’s anti-sectarian mission. It also looks at the measures that were taken against the sects in connection with the promulgation on April 17, 1905 of the «Manifesto on the freedom of religion in the Russian Empire» and the preparation of documents to combat sects, which were awaiting approval by the Council of 1917–1918. One of the primary tasks of the anti-sectarian mission was the problem of mixed Orthodox marriages with heretic sectarians, which, according to the Manifesto, had to be conducted through the Sacrament of marriage and registered in the Church. The next task was the urgent preparation of a document, which condemned sectarian delusions. On the one hand, to separate sectarians from the Church and thereby prevent them from using the church community as a space for preaching their delusions and, on the other hand, to keep waverers from sectarian temptations and to help them in their search for truth. Another task was a critical assessment of the accumulated experience of confronting sects and the development of new methods of polemics. To solve these problems they formed a holistic approach to the problem of sectarianism, which should cover all aspects of the struggle against it: from the theological training of missionaries to the establishment of a general church structure for its coordination. With a rather clear understanding of the essence of the external challenges of the Church, the anti-sectarian mission faced difficulties in overcoming them, which were caused by the peculiarities of the Synodal period, including state interference in the internal church life. |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла ИНДУЛЬТ [лат. indultum - разрешение, дозволение], привилегия в Римско-католической Церкви, предоставляемая Папским престолом или иной высшей церковной властью отдельному лицу (группе лиц) на осуществление действий, не разрешенных общим церковным правом, а также освобождение от к.-л. канонических требований и обязательств. В отличие от диспенсации И. даруется на определенный период времени. Одно из первых употреблений термина «И.» в значении освобождения от нормы общего права или изъятия из сферы его действия встречается в Кодексе Феодосия (CTh. III 10. 1; IV 15. 1), где говорится об И., дарованном имп. властью. Однако в зап. каноническом праве понятие «И.» не получило дальнейшего развития и обычно употреблялось наравне со смежными понятиями канонического права (привилегия, льгота, разрешение). В Кодексах канонического права 1917 и 1983 гг. особое определение И., к.-л. нормы его предоставления и использования также не установлены, что связано с пониманием И. как отмены положений общего права, разрешенной по причине к.-л. особых условий и обстоятельств. Являясь видом привилегии, И. регламентируется Кодексом канонического права 1983 г. в канонах об отдельных адм. актах (CIC. 35-47), декретах и предписаниях (CIC. 48-58), рескриптах (CIC. 59-75) и привилегиях (CIC. 76-84). В качестве конкретных примеров в Кодексе упоминаются И. на секуляризацию и эксклаустрацию, т. е. разрешение на проживание монашествующего в миру или на его выход из монашеского ордена или конгрегации (CIC. 684-693, 727-728, 743-745), а также И. на совершение епископом лат. обряда рукоположения диакона или пресвитера, принадлежащих к вост. обрядам католич. Церкви (CIC. 1015 § 2). В наст. время наиболее частыми примерами И. в Римско-католической Церкви являются разрешения пресвитерам служить более 3 месс в день и совершать таинство конфирмации , разрешения на освящение храмов во имя беатифицированных или на их переосвящение во имя др. святых и т. д. До издания папой Римским Бенедиктом XVI motu proprio «Summorum Pontificum» (2007), к-рым была установлена т. н. экстраординарная форма рим. обряда, частым примером И. являлось особое разрешение на служение мессы по Римскому Миссалу 1962 г., употреблявшемуся до литургической реформы Ватиканского II Собора . Лит.: Godefroy L. Indults//DTC. T. 7. Col. 1636-1638; New Commentary on the Code of Canon Law/Ed. J. P. Beal, J. A. Coriden, Th. J. Green. N. Y., 2000. В. В. Тюшагин Рубрики: Ключевые слова: БУЛЛА в узком значении - свинцовая печать на грамоте духовного или светского владыки; также сам документ, к к-рому привешивалась такая печать GAUDIUM ET SPES [лат.- Радость и надежда], пастырская конституция о католич. Церкви в совр. мире, принятая Ватиканским II Собором |
| Лит.: Schnith K. Otto IV. und Gervasius von Tilbury: Gedanken zu den Otia imperialia//Historisches Jb. Münch., 1963. Bd. 82. S. 50-69; Kronenberg K. Kaiser Otto IV. im Werk Walthers von der Vogelweide//Braunschweigische Heimat. 1986. Bd. 72. S. 9-14; Ahlers J. Die Welfen und die englischen Könige, 1165-1235. Hildesheim, 1987; Schaller H.-M. Das geistige Leben am Hofe Kaiser Ottos IV. von Braunschweig//DA. 1989. Bd. 45. S. 54-82; Дюби Ж. Битва при Бувине (27 июля 1214 г., воскресенье). М., 1999; Huffman J. P. The Social Politics of Medieval Diplomacy: Anglo-German Relations (1066-1307). Ann Arbor, 2000; Krieb S. Vermitteln und Versöhnen: Konfliktregelung im deutschen Thronstreit, 1198-1208. Köln, 2000; Hucker B.-U. Otto IV.: Der wiederentdeckte Kaiser: Eine Biographie. Fr./M., 2003; Oldfield P. Otto IV and Southern Italy//Archivio Normanno-Svevo. R., 2008. Vol. 1. P. 9-30; Althoff G. Otto IV.: Woran scheiterte der welfische Traum vom Kaisertum?//FMSt. 2009. Bd. 43. S. 199-214; Otto IV.- Kaiser und Landesherr: Burgen und Kirchenbauten, 1198-1218: Vorträge vom 6. und 7. März 2009 auf Burg Lichtenberg in Salzgitter/Hrsg. B.-U. Hucker. Salzgitter, 2009; Otto IV.: Traum vom welfischen Kaisertum. Petersberg, 2009; Seibert H. Fidelis et dilectus noster: Kaiser Otto IV. und der Südosten des Reiches (1198-1212)//MIÖG. 2010. Bd. 118. S. 82-102; Peters E. M. Another Canonist Heard From: Gervase of Tilbury " s «Kaiserspiegel» for Otto IV//Canon Law, Religion, and Politics: «Liber amicorum» Robert Somerville. Wash., 2012. P. 215-227; Lyon J. R. Princely Brothers and Sisters: The Sibling Bond in German Politics, 1100-1250. Ithaca, 2013; Renzi F. The Crisis of Power: Emperor Otto IV, Kings of León, the Cistercian Order//Life and Religion in Middle Ages/Ed. F. Sabaté Curull. Camb., 2015. P. 103-124; Weller T. «In prima fronte belli»: Philipp II. u. Otto IV. auf dem Schlachtfeld von Bouvines//Der König als Krieger: Zum Verhältnis von Känigtum und Krieg im Mittelalter: Beiträge d. Tagung d. Zentrums f. Mittelalterstudien der Otto-Friedrich-Universität Bamberg (13.-15. März 2013). Bamberg, 2015. P. 185-222. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CANON LAW CANON LAW. The term “canon” is a Greek word that comes from Hebrew and means a “reed or straight rod” used for measuring, i.e., a “yardstick” (which has the same bivalent senses in English). In early Christianity it was used to connote a rule or norm of behavior, truth, or faith ( Gal 6:16 ). Canons are distinguished from dogmas (q.v.) in that canons are generally disciplinary rules for the organization and administration of the Church, whereas dogmas are immutable doctrines and basic principles of faith. For example, canons may be changed by human agency but dogmas may not. The canons of the Seven Ecumenical Councils (q.v.) are given certain precedence in the Eastern Church over laws of local churches. Canons differ also from state laws on Church matters, an important point since Orthodoxy has a long history of relations between Church and state (q.v.). Every state defines the relationship between itself and Church bodies, but this is not Canon Law. Canon Law differs both in origin and discipline from state law, e.g., Byzantine law (q.v.). Canon Law is made by the Church, while state law is issued by secular powers-two different institutions of society. Further, the principle of Church discipline is voluntary obedience and not forced constraints, as it is with the state. It is true that the Church may impose disciplinary punishment for violation of Canon Law, but these disciplinary measures are to be voluntarily accepted and followed: they are not forced. The most severe ecclesiastical discipline is excommunication, which in itself might not even physically separate the individual from the community. In summary, Canon Law is passed by the Church itself and established by its own legislative bodies. Church law does not lose its specific character if, as sometimes happens, the state assumes responsibility for it and approves it. Ultimately the Church is responsible for the formulation and application or “economy” (q.v.) of its own laws. |
| The monograph of Archbishop Peter L’Huillier (d. 2007) of the Orthodox Church in America, The Church of the Ancient Councils: The Disciplinary Work of the First Four Ecumenical Councils, contains exhaustive commentaries on the canons of these councils, and deserves to be mentioned alongside the work of such earlier illustrious commentators as St. Nikodemos the Hagiorite and Bishop Nikodim Milas. The study of canon law has also been enhanced by a number of living non-Orthodox scholars: Heinz Ohme, a specialist in the Quinisext Council (Synod of Trullo); Eva Synek, a specialist in early church law and gender issues; Andreas Schminck, a specialist in Byzantine canon law; Richard Potz, an expert on the legislations of the ecumenical patriarchate and coauthor with Eva Synek of an introductory manual on Orthodox canon law in German. The Society of Canon Law of the Eastern Churches, which serves as a forum for the interconfessional cooperation of expert canonists, is based in Vienna and publishes the periodical Kanon. Outside traditional Orthodox countries, the field of canon law is quite significantly represented in America by Lewis Patsavos, professor of canon law at the Holy Cross Greek Orthodox School of Theology, Boston, whose Spiritual Dimension of the Holy Canons is required reading for anyone who wishes to study the Orthodox canons; Fr. John Erickson, a student of Fr. John Meyendorff, and a specialist on sacramental Oikonomia, who was succeeded as professor of canon law at St. Vladimir’s Orthodox Seminary by Fr. Alexander Rentel, who currently works there on the theology of canon law; Fr. Patrick Viscuso represents the Orthodox exegetical tradition of canon law and is a specialist in gender issues; Protodeacon Stanimir Spasovic is currently the professor ofcanon law at St. Sava Serbian Orthodox College of Theology. SEE ALSO: Apostolic Succession; Canonization; Church (Orthodox Ecclesiology); Communion of Saints; Ecumenical Councils; Excommunication; Quinisext Council (Council in Trullo) (692); Repentance; St. |
| Kenis, L. (2011). Elenchus Bibliographicus – Historia theologiae et theologorum. Theologia ascetico-mystica. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 87 (2-3), 9-974 Kenis, L. (2010). Elenchus Bibliographicus – Historia theologiae et theologorum. Theologia ascetico-mystica. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 86 (2-3), 9-772 Kenis, L. (2010). Chronicles: Indian Faculty Alumni Meet at a Symposium in Mangalore. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 86 (1), 284-285 Kenis, L. (2009). Elenchus Bibliographicus – Historia theologiae et theologorum. Theologia ascetico-mystica. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 85 (2-3), 9-759 Kenis, L. (2009). Chronicles: Colloquium on the Dissertation of Piet Schoonenberg (1948) (Leuven, 12 December 2008). Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 85, 264-265 Kenis, L. (2008). Elenchus Bibliographicus – Historia theologiae et theologorum. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 84 (2-3), 9-718 Kenis, L. (2008). Chronicles: Religion and Modernism in the Low Countries: An International Conference at Leuven, 10-12 April 2008. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 84, 653-655 Kenis, L. (2007). Elenchus Bibliographicus – Historia theologiae et theologorum. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Law, 83 (2-3), 9-711 Kenis, L. (2006). Elenchus Bibliographicus – Historia theologiae et theologorum. Ephemerides Theologicae Lovanienses. Louvain Journal of Theology and Canon Kenis, L. (2005). Tussen filologie en polemiek. Het jodendom in publicaties van Leuvense theologen in de negentiende eeuw. Trajecta: tijdschrift voor de geschiedenis van het katholiek leven in de Nederlanden, 15 (1-2), 49-60 p49-60.pdf |
| The major developments in Russian canon law are connected with the works of the following university academics: Alexis Pavlov (d. 1898), an expert on sources of canon law, who authored the best prerevolutionary textbook; Elijah Berdinkov (d. 1915), Pavlov’s adversary, whose textbook focuses on the theological meaning of the canons; Nicholas Suvorov (d. 1909), whose textbook stresses the importance of imperial authority for the church. The dynamic advance of scholarship in canon law was interrupted by the Bolshevik revolution. Vladimir Beneshevich, a victim in 1938 of Stalin’s purges, is known to Byzantinists and canonists throughout the world, due especially to his work on the Synagoge in 50 Titles and Syntagma in 14 Titles. Serge Troitskii died in exile in Yugoslavia in 1972. The last of the pleiad of canonists trained before the revolution, he wrote on a variety of topics, ranging from the acceptability of remarriage for clergy to the canonical organization of church life in diaspora. The only new department of canon law in post-Soviet Russia was that established at St. Tikhon’s Orthodox Humanitarian University in Moscow, which is headed by Cyrill Maksimovich, a specialist on the sources of the Slavic canon law, together with his deputy, Fr. Dimitrii Pashkov. Archpriest Vladislav Tsypin is currently the leading Russian church authority on canon law. His textbook, republished most recently in 2002, is the standard manual for the field. Fr. Vladislav took into account the latest church regulations along with the achievements of pre-revolutionary textbooks. Canonists Iaroslav Shchapov and Elena Beliakova also work on the sources of Slavic canon law and Albert Bondach works on various topics, from Byzantine canonical sources to canons dealing with suicide. The Russian Orthodox Encyclopedia, which has been issued in regular fascicules since 1997, is growing into a comprehensive reference resource that also covers various particular issues of Orthodox canon law. SERBIA, ROMANIA, BULGARIA, |
| MA program on Christian Sources in some sense unites, on the educational level, the CMI’s efforts to develop traditional theological disciplines. The CMI annually holds two international conferences on patrology and Bible studies, each assembling leading specialists in their areas. For several years, the CMI has carried out a project for publishing a full set of textbooks on theology for undergraduate studies, including those on Bible studies, patristics, canon law and liturgics. The MA program on Christian Sources is called to become a significant link in the development of these endeavours in the CMI. ON COOPERATION WITH THE HIGHER SCHOOL OF ECONOMICS An important step in developing the CMI MA Course was made by launching two educational projects realized together with the National Research University Higher School of Economics. The first project implemented in cooperation with the HSE Faculty of Law and with the participation of the Moscow Patriarchate Legal Office became a response to the labour market’s demand for specialists in the legal regulation of the work of religious associations that have a fundamental training for canon law. A concurrent study of secular and canon law under the same program can be found in leading western universities. For the Russian educational space, the CMI’s experience in realizing this approach so far remains unique. “A study of secular law including the modern legislation on religious organizations cannot be imagined without a concurrent study of canon law”, notes Dr Ye. V. Silvestrov, University of Essex, PhD/History, “Immersion in the history and theory of canon law including a general course on Orthodox Canon Law, as well as special courses on particular disciplines related to canon and ecclesial law makes it possible for students to understand the specifics of regulating internal church relations. It does not only broadens students’ outlook on the theory and history of law but also considerably facilitates the understanding of principles of regulating church-state relations”. |
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