| 19 ноября 2012 Director of Byzantine Studies Margaret Mullett spoke recently with Professor Kalavrezou about her research, and about her time at Dumbarton Oaks both in the past and at present. 31 октября 2012 From 12-14 November 2012 a conference will be held at St Tikhon’s Orthodox University of the Humanities: “Byzantine hagiography: themes, texts and projects”. 29 октября 2012 L’Association des étudiants du monde byzantin (The Association of Students of the Byzantine World) aims to unite Byzantinist students in an associative structure. It facilitates exchanges between students in all disciplines involved in this field, creates a bridge between undergraduate students or master and doctoral students and young doctors, and allows students to learn about the various ongoing work in the Byzantine field, as well as French and foreign teachers who are likely to welcome them to continue their studies. Finally, it helps students of other periods to gain familiarity with Byzantine studies and the diversity of the field. События 17 сентября 2012 14 мая 2012 How did the sense of the individual arise in European culture? And why did this sense develop more strongly in the Latin West than in the Greek East, in spite of the fact that some of the earliest reflections on the nature of the person belong to the Orthodox Christian world? In this searching investigation, Stelios Ramfos explores the roots of the modern debate on the person and concludes that the preoccupation of the Byzantine Greeks with eternity inhibited them from developing a fruitful sense of interiority. He argues that, nevertheless, a figure such as Leontius of Byzantium can suggest a way forward if Byzantine theological thinking is revisited in the light of insights derived from the Western philosophical tradition. 9 апреля 2012 Dumbarton Oaks will hold a symposium entitled ‘Rome Re-Imagined: Byzantine and Early Islamic Africa, c. 500–800’, from April 27–29, 2012. The event is organised by Susan T. Stevens, Randolph College and Jonathan P. Conant, Brown University. |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Mapping the Jewish Communities of the Byzantine Empire 18 ноября 2011 20:04 – 1 января 1970 03:00 События Evidence of Jews in the Byzantine empire between 650 CE and 1492 CE is to be made available on the web as a result of an extensive project directed by Professor Nicholas de Lange of Cambridge University, UK. The aim of the project is to map the Jewish presence in the Byzantine empire. All information (published and unpublished) about the Jewish communities will be gathered and collated using GIS (Geographical Information Systems), and then will be made freely available to the general public on the world-wide-web. Researchers and members of the public will be able to create maps according to their own specifications. Chronologically, the project will begin in 650, soon after the Arab conquest of Egypt, Palestine and Syria when these regions, with their substantial Jewish populations, were permanently separated from the Byzantine empire. The end-date is fixed by the arrival in the region of large numbers of Jewish immigrants from Spain in 1492. Geographically, the core areas of Asia Minor, the southern Balkans and the adjacent islands including Crete and Cyprus will be included for the entirety of the period, Byzantine Italy however, will only be covered down to the Norman conquest. Some smaller territories that were only briefly under Byzantine rule may be excluded. mjcb.eu Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Yearning for the One: Chapters in the Inner Life of the Greeks, trans. Norman Russell How did the sense of the individual arise in European culture? And why did this sense develop more strongly in the Latin West than in the Greek East, in spite of the fact that some of the earliest reflections on the nature of the person belong to the Orthodox Christian world? In this searching investigation, Stelios Ramfos explores the roots of the modern debate on the person and concludes that the preoccupation of the Byzantine Greeks with eternity inhibited them from developing a fruitful sense of interiority. He argues that, nevertheless, a figure such as Leontius of Byzantium can suggest a way forward if Byzantine theological thinking is revisited in the light of insights derived from the Western philosophical tradition. Holy Cross Orthodox Press , 2011 г. 352 с. ISBN 1935317172 In this searching investigation, Stelios Ramfos explores the roots of the modern debate on the person and concludes that the preoccupation of the Byzantine Greeks with eternity inhibited them from developing a fruitful sense of interiority. He argues that, nevertheless, a figure such as Leontius of Byzantium can suggest a way forward if Byzantine theological thinking is re-visited in the light of insights derived from the Western philosophical tradition. “One of the most important and ecumenically influential contributions of Orthodox theology in the last century to broader discussions on the Trinity, Christology, theological anthropology, and ecclesiology has been the retrieval of a relational understanding of personhood, in which the person is constituted as an event of irreducible uniqueness and ecstatic freedom in relations of communion. Stelios Ramfos, however, convincingly demonstrates that for a contemporary theological anthropology, there exists a depth and richness to the Byzantine tradition well beyond the Cappadocian Fathers. . . . Through his masterful translation, Norman Russell again makes available to the English-speaking world an engaging and provocative book by a Greek intellectual. Ramfos expands our knowledge of the Byzantine tradition and contemporary Orthodox theology; he also enriches the current debate, theological and philosophical, on the nature of personhood. Aristotle Papanikolaou,Associate Professor of Theology and Associate Chair for Undergraduate Studies, Fordham University |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf BYZANTINE RITE BYZANTINE RITE. According to the use beginning in the Roman Catholic Church (q.v.), “rite” signifies both a form of Christian worship and the accompanying matrix of theology and spirituality (qq.v.) that the worship expresses and out of which it has grown. Thus “Byzantine rite” means the liturgy of Byzantium, more specifically as celebrated at the “Great Church” of Constantinople (qq.v.), and includes other elements, as the liturgist Fr. Robert Taft has rightly observed, such as architecture, iconography (qq.v.), etc. The Constantinopolitan liturgy was itself a fusion of different worship traditions in the ancient church, in particular those of Antioch, Jerusalem, and Cappadocia (qq.v.). In place by the 9th c. and in virtually its present form by 1400, the liturgy of the Great Church had also become by this time the one and unique mode of worship in the Orthodox Church. Although local use may differ in minor degrees from country to country, region to region, or even from village to village, it is fundamentally the same texts, the same exterior and interior arrangement of the church building, and the same piety (q.v.), which reigns in Orthodoxy from the Adriatic coast to the Aleutian islands. It is accurate to say that the primary difference between “national” Orthodox churches today is merely the language of worship, and not its form or content. The Byzantine rite has thus served as the single greatest factor ensuring the unity of the Orthodox Church, in a way perhaps analogous to what used to prevail in the Anglican communion with respect to the old Book of Common Prayer. While generally characterized as sumptuous in its use of art, incense, and poetry, the frequent perception that this is the most static of the great Christian “rites” is a misconception-in fact, the opposite is nearer the truth. Of all ancient liturgies, the Byzantine has perhaps been the most fluid, in a state of continuous change since its beginnings in Constantinople and marked by at least two great shifts-in the 9th c. and 14th c.-during its growth in the Byzantine era (q.v.) alone. 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 |
| Among the questions that speakers will address are Africa’s place in the changing world of the early medieval Mediterranean; transformations in the character and functions of Africa’s cities between the sixth and the eighth century; rural settlement and agricultural production; and evidence for continuity, change, and rupture in both urban and rural settlement patterns in the Byzantine and early Islamic periods. Speakers will also consider continuities with the late Roman and Vandal past as well as the institutional and economic ties that bound together Africa as a region and linked it to the rest of the empire, including theological controversy and the role of the Church in African society; the military defense of Byzantine Africa; the economic connections between African cities and their rural hinterlands; and the role of long-distance exchange in joining Africa to the larger Byzantine and Mediterranean economy. Finally, speakers will confront the difficult question of African identities in the Byzantine and early Islamic periods by examining Africa’s literary and artistic production, the nature and impact of the early Islamic conquests, and the solidification of a Berber identity as an alternative to both Byzantium and the Arabs. Taken together, these papers will help illuminate the larger transitions in the Mediterranean world as a whole between late antiquity and the early middle ages. This symposium aims to bring together an international group of highly-respected researchers from North Africa, North America, and Europe, including both well-established and emerging scholars, to consider the ways in which the imperial legacy was re-interpreted, re-imagined, and put to new uses in Byzantine and early Islamic Africa. doaks.org Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 |
| Jh.), seine systematischen Grundlagen und seine historische Entwicklung. Munchen, 1977; Benakis L. Studies and Texts in Byzantine Philosophy. Athens, 2002; idem., Post-Byzantine Philosophy. Research in the sources. Athens, 2001; Kapriev G. Philosophic in Byzanz. Wurzburg, 2005; The Cambridge History of Later Greek and Early Medieval Philosophy/Ed. by A. Armstrong. London, 1967; Byzantine Philosophy and its Ancient Sources/Ed. by K. Ierodiakonou. Oxford, 2002. При этом следует отметить, что едва ли не первые работы по данной теме, хотя и опубликованные по-французски, принадлежат русскому византинисту В. Е. Вальденбергу: Valdenberg V. J. Sur le caractere general de la philosophie byzantine//Revue d’histoire de la philosophie, Paris, 1929. Pp. 277–295; ldem. t La philosophie byzantine aux IVe-Ve siecles/Byzantion. 4,19271928. P. 237ff. В современной России тоже начали появляться первые исследования на эту тему, наиболее значительным из которых на сегодня является монография: Курье В. М. (при участии Баранова В. А.) История византийской философии. Формативный период. СПб., 2006. Впрочем, постановка вопроса о «византийской философии» и ее понимание у Лурье существенно отличается от постановки вопроса у перечисленных выше западных авторов. В частности, в то время как Майкл Шер отстаивает мнение, что Филопон полемизировал с Проклом с христианских позиций (см.: Share М Introduction/Philoponus. Against Proclus’s «On the Eternity of the World 1–5»/The Ancient Commentators on Aristotle. Ithaca, 2005), издатель и переводчик трактата Прокла «О вечности мира» Хелен Ланг отстаивает мнение, что не только Прокл в своем трактате полемизировал не с христианами, как многими считалось, а с одной из линий в среднем платонизме (Плутархом и Аттиком), но и Филопон полемизирует с Проклом исходя из чисто философских предпосылок, т. е. в рамках неоплатонической философии, а не с позиций христианина (см.: Proclus. On the Eternity of the World (de Aeternitate Mundi)/Greek text with introd., transl., and comm, by H. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MEYENDORFF, JOHN MEYENDORFF, JOHN, priest, theologian, educator, ecumenist (1926–22 July 1992). After attending French secondary schools in 1948 he obtained his licence-es-lettres at the Sorbonne, followed by a diplome d’etudes superieures in 1949, a diplome de l’ecole pratique des hautes etudes in 1954, and a doctorat-es-lettres in 1958. He completed his theological training at St. Sergius Orthodox Theological Institute (q.v.) in 1949. In 1959 he relocated to the United States to teach at St. Vladimir’s Orthodox Theological Seminary (q.v.), New York, after ordination to the priesthood. He was dean of the Seminary from 1984 until his retirement in June 1992. From 1967 to 1975 he was a moderator of the World Council of Churches Faith and Order Commission. From 1967 to 1992 he was professor of Byzantine studies at Fordham University, and from 1977 to 1978 he was acting director of studies at Harvard’s Dumbarton Oaks-where he also held the position of lecturer in Byzantine theology for many years. He was editor of “The Orthodox Church” newspaper and St. Vladimir’s Seminary Quarterly for two decades before his deanship at St. Vladimir’s, and his scholarly publications include A Study of Gregory Palamas (1959), Christ in Eastern Christian Thought (1969), and Byzantine Theology (1973), among many other excellent works. He received honorary doctorates from the University of Notre Dame and General Theological Seminary, New York. It is difficult to choose Meyendorff’s most remarkable accomplishment, due to the extraordinary character of his life. His doctoral dissertation on Gregory Palamas (q.v.) at the Sorbonne had to be defended against the entire faculty in theology, and the debate continued for decades in the journal Istina. It was not unusual for Meyendorff to hold two full-time teaching positions at the same time, while in addition editing publications, advising the Synod of Bishops, and fulfilling priestly duties. He wrote technical articles, did his own editing, and spoke publicly in three languages with little or no accent (Russian, French, and English), and did simultaneous translation among those languages. Although his reputation came from Byzantine studies, for example serving on the advisory board for the multivolume Oxford Dictionary of Byzantium, his command of Russian church history qualified him as a Russo-Byzantine scholar, using both terms inclusively. With Georges Florovsky (q.v.) he will probably be commemorated as one of the greatest Orthodox theologians and ecumenists of the 20th c., and his students-and spiritual children-remember him with warmth and respect. 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 |
| The discovery of a Byzantine bread stamp inscribed with the text of Ps. 29:8 in the ruins of Mangup Basilica in Crimea allows the authors of this article to revise the entire tradition of the Byzantine magical and folk «recipes» for revealing a thief; it is this context in which this verse is used in combination with a special bread. Prototypes of these recipes and procedures are attested in the late antique syncretic (pagan-Judeo-Christian) magical papyri, in which private persons are advised to detect thieves by means of special spells, used either on their own or in combination with bread and cheese, an image of an eye, birds, bowls of water, and laurel leaves. In middleand late-Byzantine manuscripts, these procedures are still present but in «Christianized» forms, even to the extent that a bread-andcheese (or just bread) procedure is sometimes described as a regular liturgical rite, performed in a church. In the meantime, there is evidence indicating that the Byzantine hierarchy had been struggling with this and other instances of using magical procedures under the cloak of the Christian liturgy, and, in particular, bishops had been expelling priests who used bread sortilege to determine guilt. However, in Western Europe, especially in Germany and England, where spells against thieves had also been known since antiquity, the bread ordeal (English: Corsnaed, German: Bissprobe) became an accepted judicial practice, and even found its way into the official law codes of 11th-century England. Quite surprisingly, a similar phenomenon is attested in Russia (Novgorod) in the early 15th century. Taking into account the Crimean bread stamp studied in this article, one can conclude that bread ordeals, prohibited in Constantinople, could have been tolerated in the Byzantine periphery, including Crimea, and that it is from these areas that this practice could have come to some Russian regions as well. Ключевые слова Keywords Крым, Византия, Русь, Англия, Германия, античность, средневековье, хлеб, сыр, магия, папирусы, рукописи, эпиграфика, литургика. |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Tirana: School of Byzantine music opens for first time 22 октября 2012 15:09 – 1 января 1970 03:00 События On 1st October, with the blessing and support of Archbishop Anastasios, and after many efforts and prayers, the School of Byzantine Music opened for the first time at the Thavor Complex in Tirana. Among the staff of the School present were Archimandrite Justin Anthimiadhi, Mr. Theodhor Peci who is also the director of the school, Mr. Stefan Xhupa and some other professors of Byzantine Music. In this first step toward Church education, His Beatitude, with special care and love, inaugurated the school, offering this possibility to all that have the desire and will to acquire extensive qualifications in Byzantine music. On this special day, His Beatitude held a meeting with all the students will be the school’s first generation. One of the finest words His Beatitude said in this meeting was: “The Church gives the best for you, and you must give the best of yourself”. A Blessing of the Waters Service was held to celebrate the new beginning. At the end of the service, Archbishop Anastasios wished all the students well, emphasizing: “Let us bless God who has made us worthy of this new step of opening this school for the graceful Psalters. This is something very important because the Psalters have a central role inside our worship. All of you strive to the best of your ability in order to have the best results, and in addition to the studies, to create a harmonic environment among yourselves. May God bless every work and effort that is done by you.” With the blessing of God and with the blessings of our Archbishop, we wish the best for the new school. Kristi Xhaferri orthodoxalbania.org Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| These are usually known as teretismata (comparable to the Russian anenayki of later times), and for the past 600 years they have come to occupy a key musical position in monastic vigil services, especially on the Holy Mountain. With the Latin occupation of Byzantium’s chief religious and cultural centers (1204–61) and the fall of Constantinople to the Turks in 1453, church musicians in late medieval times were, depending on their location, exposed to the art of polyphony of the Latin Church and/or the suave, alluring sounds of Ottoman court music. Both species became integrated – in one way or another – in Orthodox Church music at large. In Greece, imitations of western styles infiltrated Crete and the Ionian islands, while on Mount Athos polyphonic music (especially before 1917) was heard in the ubiquitous Russian monastic settlements. As for the Anatolian tradition, among the Orthodox under Islamic rule (today’s Greece, Bulgaria, Serbia, Albania, Romania, and the Middle East), the serpentine exoticism of Arabo-Persian melody – undergirded by a drone (ison) – infiltrated chant performance practice and its ethos. It is this latter tradition which, more or less, prevails today, not only in these countries but also in the lands to which their populations have migrated. In the 20th century the proliferation of diverse musical styles within the monophonic and polyphonic genres has, through printed anthologies and electrical recordings, affected radically the sacred music heard in the worldwide Orthodox Church. During the Soviet period, Russian obikhod-style choral polyphony all but eradicated the received chant traditions of Georgia, Armenia, and Carpatho-Russia, but currently there is a trend to revive the Znamenny, Iberian, and Ruthenian chant repertories. In much the same way, new polyphonic compositions by Orthodox composers, especially in America, England, Finland, and Estonia, have received wide acceptance. New settings of the Psalms from Mount Athos, the music of which has taken an independent stylistic path, have recently earned popularity in monasteries and many parishes throughout the Orthodox world. SEE ALSO: Kathisma; Kontakion; Ode; Oktoechos; Troparion REFERENCES AND SUGGESTED READINGS Conomos, D. (1984) Byzantine Hymnography and Byzantine Chant. New York: Harper Collins. Strunk, O. (1977) Essays on Music in the Byzantine World. New York: W. W. Norton. Wellesz, E. (1961) A History of Byzantine Music and Hymnography. Oxford: Oxford University Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
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