| Belliustin I. S. Description of the Clergy in Rural Russia The Memoir of a Nineteenth-Century Parish Priest. Trans. Freeze G. Ithaca, 1985. Belting H. Likeness and Presence: A History of the Image Before the Era of Art. Chicago, 1994. Between Tsar and People: Educated Society and the Quest for Public Identity in Late Imperial Russia/Ed. by Clowes E. W., Kassow S. D., West J. Princeton, 1991. Blane A. Protestant Sects in Late Imperial Russia//The Religious World of Russian Culture, Russia and Orthodoxy, vol. 2: Essays in Honor of Georges Florovsky/Ed. by Blane A. The Hague and Paris, 1975. Bloch M. Les Rois thaumaturges, Etude sur le caractère surnaturel attribué à la puissance royale particulièrement en France et en Angleterre. Strasbourg and Paris, 1924. Boele 0. The North in Russian Romantic Literature. Amsterdam and Atlanta, 1996. Bossy J. The Counter-Reformation and the People of Catholic Europe//Past and Present. 47. (May 1970). P. 51–70. Boutry Ph., Cinquin M. Deux Pélérinages au XIXe Siècle, Ars et Paray-le-Monial, Bibliothèque Beauchesne, 8. Paris, 1980. Boyle L. Popular Piety in the Middle Ages: What Is Popular?//Florilegium. 4(1982). P. 184–189. Brianchianinov I. (Bishop). The Arena: An Offering to Contemporary Monasticism. Jordanville, N.Y., 1983. Brooks J. When Russia Learned to Read: Literacy and Popular Literature, 1861–1917. Princeton, 1985. Brown P. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. New York, 1988. Brown P. The Cult of Saints: Its Rise and Function in Latin Christianity. Chicago, 1982. Brown P. The Rise and Function of the Holy Man in Late Antiquity//Journal of Roman Studies. 61 (1971). P. 80–101. Brown P. Society and the Holy in Late Antiquity. Berkeley and Los Angeles, 1982. Brundage J. A. Carnal Delight: Canonistic Theories of Sexuality. Proceedings of the Fifth International Congress of Medieval Canon Law, Salamanca, 21–25 Sept. 1965. P. 375–388. Bushkovitch P. The Limits of Hesychasm: Some Notes on Monastic Spirituality in Russia, 1350–1500//Forschungen zur osteuropäischen Geschichte. H. 38. Berlin, 1986. S. 97–109. |
| 56 Concilio II de Sevilla. can. 2: ... quod si et limes legitimus eandem baseli- cam non concludet sed tam longi temporis probatur obiecta praescribtio. appellatio repetentis episcopi non valebit. quia illi tricennalis obiectio si-lentium ponit. Hoc enim et saeculariumprincipum edicta praecipi¬unt et praesulum Romanorum decrevit auctoritas (Concilios. P. 164). 57 Albert B. St. Isidore of Seville and his attitude towards Judaism and his impact on early medieval canon law//Jewish Quarterly Review. 1980. Vol. 80. 3–4. P. 213–217; Cazier P Les Sentences d’Isidore de Seville et le IVe Concile de Tolede//Los visigodos. Historia y civilizacion. Actas de la semana internacional de Estudios Visigoticos. Madrid, 1986. Р. 377¬380. 59 Marongiu A. Un momento tipico de la Monarquia medieval: El rey juez//AHDE. 1953. 23. P. 687; ReydelletM. La conception du souverin chez Isidore de Seville//Isidoriana. P. 457–466; Cazier P Les Sentences d’Isi¬dore de Seville. P. 380–383; Cazier P Isidore de Seville et la naissance de l’ Espagne catholique. Paris, 1994. P. 235–262 etc. 60 Concilio de Toledo IV (633), can. 75. De commonitione plebis ne in prin¬cipes delinquatur. «.deposcimus, ut moderati et mites erga subiectos existentes cum iustitia et pietate populos a Deo vobis creditos regatis.» (Concilios. P. 220). 62 Reydellet M. La conception du souverin chez Isidore de Seville//Isido- riana. P. 458; Ullmann W. A History of Political Thought: the Middle Age. Harmondsworth, 1970. P. 34–35; King P.D. Les royaumes barbares//Histoire de la pensee politique medievale 350–1450/Ed. J.H. Burns. Paris, 1993. Р. 138. 63 Orlandis J., Ramos-Lisson D. Historia de los concilios de la Espana ro¬mana y visigoda. Pamplona, 1986. P. 77–79. 65 S0jourM P Op. cit. P. 337; Madoz J. San Isidoro de Sevilla: semblanza de su personalidad literaria. Leon, 1960. Р. 98–111; Martinez Diez G. CCH. Vol. I. Р. 306–310; Dominguez del Val A. Isidoro de Sevilla//Diccionario de Historia ecclesiastica de Espana. T. 2. Madrid, 1972. Col. 1214; Gonzälez T. La iglesia desde la conversion de Reccared hasta la invasion arabe//Historia de la Iglesia en Espana. T. 1/Dir. por R.G. Villoslada. Madrid, 1979. P. 714–717; Torres Lopez M. La Iglesia en la Espana vi- sigoda//Memndez Pidal R. Historia de Espana. T. III: Espana visigoda. Madrid, 1985. P. 311, etc. |
| Описания рукописей: Turner C. H. Chapters in the History of Latin Mss. of Canons//JThSt. 1900. Vol. 1. P. 435-441; 1901. Vol. 2. P. 266-273; 1903. Vol. 4. P. 426-434; 1929. Vol. 30. P. 225-236, 337-346; Vol. 31. P. 9-20; 1930. Vol. 32. P. 1-11. Лит.: Maassen F. Geschichte der Quellen und der Literatur des canonischen Rechts im Abendlande bis dem Ausgange des Mittelalters. Graz, 1870; Rashdall H. The Universities of Europe in the Middle Ages. Oxf., 1895, 19972. 3 vol.; Fournier P. Un tournant de l " histoire du droit, 1060-1140//NRHDFE. 1917. Année 41. P. 129-180; Falco M. Introduzione allo studio del Codex iuris canonici. Torino, 1925. Bologna, 1992; Fournier P., Le Bras G. Histoire des collections canoniques en Occident depuis les Fausses Décrétales jusqu " au Décret de Gratien. P., 1931-1932. Aalen, 1972r. 2 vol.; Kuttner S. Kanonistische Schuldlehre von Gratian bis auf die Dekretalen Gregors IX. Vat., 1935. (ST; 64); idem. Repertorium der Kanonistik (1140-1234): Prodromus corporis glossarum. Vat., 1937, 1981r. (ST; 71); idem. Methodological Problems Concerning the History of Canon Law//Speculum. Camb. (Mass.), 1955. Vol. 30. N 4. P. 539-549; idem. The History of Ideas and Doctrines of Canon Law in the Middle Ages. L., 1980, 1992 2; idem. Medieval Councils, Decretals and Collections of Canon Law: Selected Essays. L., 1980; idem. Gratian and the Schools of Law, 1140-1234. L., 1983; idem. Studies of the History of Medieval Canon Law. Aldershot, 1990; idem. [Куттнер Ш.]. От диссонанса к гармонии: интерпретация в средневек. каноническом праве//Древнее право=Jus antiquum. М., 2005. Вып. 2(16). С. 116-132; Schwartz E. Die Kanonessammlungen der alten Reichskirche//ZSRG.K. 1936. Bd. 56. S. 1-114; Wurm H. Studien und Texte zur Dekretalensammlung des Dionysius Exiguus. Bonn, 1939; Kurtscheid B., Wilches F. A. Historia iuris canonici: Historia fontium et scientiae iuris canonici. R., 1943 2. T. 1; 1951. T. 2; Van Hove A. Prolegomena. Mechelen; R., 1945. (Comment. Lovaniense in Codicem Iuris Canonici; Vol. |
| Лит.: Hefele, Leclercq. Hist. des Conciles. T. 5. Pt. 2. P. 1316-1398; Vernet F. Latran (VIe concile oecuménique du)//DTC. T. 8. Col. 2652-2667; Riviera J. F. Personajes hispanos assistentes en 1215 al IV concilio de Letrán//Hispania Sacra. Madrid, 1951. T. 4. P. 335-355; Baldwin J. W. The Intellectual Preparation for the Canon of 1215 against Ordeals//Speculum. Camb. (Mass.), 1961. Vol. 36. P. 613-636; idem. Paris et Rome en 1215: Les réformes du IVe concile de Latran//J. des savants. 1997. N 1. P. 99-124; Maccarrone M. Il IV concilio Lateranense//Divinitas. R., 1961. Vol. 5. N 2. P. 270-298; Foreville R. Latran I, II, III et Latran IV. P., 1965; eadem. Le problème de l " union des Églises dans la perspective des conciles du Latran//L " Année canonique. P., 1968. T. 12. P. 11-29; Cheney C. R. The Numbering of the Lateran Councils of 1179 and 1215// Idem. Medieval Texts and Studies. Oxf., 1973. P. 203-208; Inkamp W. Sermo ultimus quem fecit Dominus Innocentius papa tercius in Lateranensi Concilio generali//RQS. 1975. Bd. 70. S. 149-179; B é riou N. Autour de Latran IV (1215): La naissance de la confession moderne et sa diffusion//Pratiques de la confession: 15 études d " histoire. P., 1983. P. 73-93; Sieben H. J. Lateransynoden//TRE. 1990. Bd. 20. S. 481-489; Maleczek W. Laterankonzil, 4.//LexMA. Bd. 5. Col. 1742-1744; Fraher R. M. IV Lateran " s Revolution in Criminal Procedure: The Birth of «Inquisitio», the End of Ordeals and Innocent III " s Vision of Ecclesiastical Politics//Studia in Honorem Eminentissimi Card. A. M. Stickler. R., 1992. P. 97-111; Pixton P. B. The German Episcopacy and the Implementation of the Decrees of the Fourth Lateran Council, 1216-1245: Watchmen on the Tower. Leiden, 1995; Robb F. The Fourth Lateran Council " s Definition of Trinitarian Orthodoxy//JEcclH. 1997. Vol. 48. P. 22-43; Melloni A. «Vineam Domini» - 10 April 1213: New Efforts and Traditional Topoi: Summoning Lateran IV//Pope Innocent III and His World/Ed. J. C. Moore. Aldershot, 1999. P. 63-73; Tanner N. P. Pastoral Care: The Fourth Lateran Council of 1215//A History of Pastoral Care/Ed. G. R. Evans. L., 2000. P. 112-125; Garc í a y Garc í a A. Las constituciones del concilio IV Lateranense de 1215//Innocenzo III: Urbs et orbs. R., 2003. Vol. 1. P. 200-224; Andrea A. J. Innocent III and the Byzantine Rite, 1198-1216//Urbs Capta: The Fourth Crusade and Its Consequences/Ed. A. E. Laiou. P., 2005. P. 111-122; Aubert R. Latran (conciles du)//DHGE. 2008. T. 30. Col. 909-910; Duggan A. Conciliar Law 1123-1215: The Legislation of the Four Lateran Councils//The History of Medieval Canon Law in the Classical Period, 1140-1234/Ed. W. Hartmann, K. Pennington. Wash., 2008. P. 318-366; Mews C., Monagle C. Peter Lombard, Joachim of Fiore, and the Fourth Lateran Council//Medioevo. Padova, 2010. Vol. 35. P. 81-122. |
| См.: Дионисий (Шлёнов), игум. Выражение «ν τος βαρβαρικος…» 28-го правила Халкидона и его интерпретации. [Доклад на конференции Богословской комиссии «Мировое Православие: первенство и соборность в свете православного вероучения». 17 сентября 2021 г., Храм Христа Спасителя (Москва)]. Ч. 1. URL: http://bogoslov.ru/article/6170883 ; ч. 2. URL: http://bogoslov.ru/article/6170934 . Церковные законодательные акты принимались постоянным собором – так называемым «синодос эндимуса» (σνοδος νδημοσα), все более и более усиливавшим свои позиции. Как указывает ведущий знаток церковного права С. Траянос, деятельность «синодос эндимуса» рассматривалась в Византии как возможность продолжать законодательную активность после эпохи Вселенских Соборов в двух областях: брачного права и церковного администрирования и каноники. См . подробнее : Hartmann W., Pennington K. The History of Byzantine and Eastern Canon Law to 1500. Washington (D. C.), 2012. (History of Medieval Canon Law; 4). P. 163–165. Яркий пример : Nicetas Amasenus. Oratio de suffragiis//Documents inédits d’ecclésiologie byzantine/éd. J. Darrouzès. Paris, 1966. (Archives de l’Orient Chrétien; 10). P. 160–174. См. на рус. яз.: Ульянова А. О. Трактат Никиты, митрополита Амасийского, как источник по истории Константинопольского патриархата во второй половине X века//Причерноморье в Средние века. 2011. Вып . 8. С . 6–49. Joannes VIII Xiphilinus, Patriarcha. Decretum syn. de episcoporum electione//Bibliothèque de l’Escorial. Cod. R. II. 11. (Revilla 030). Fol. 270v–271; Oikonomides N. Un decret synodal inedit du patriarche Jean Xiphilin//REB. 1960. Vol. 18. P. 57–59. См . подробнее : Hartmann W., Pennington K. The History of Byzantine and Eastern Canon Law to 1500. P. 167–168. Ibid. P. 173. Ibid. Особые «царские» монастыри должны также оставались в управлении местного епископа. Ключевая статья Ф. Илиу 1983 г. Иерусалимские патриархи стали давать разрешительные грамоты с XV в. См., например: Кобеко Д. О. Разрешительные грамоты иерусалимских патриархов//ЖМНП. 1896. Ч. 305 (июнь). С. 270–279; Лебедев А. П. История Греко-восточной церкви под властью турок: от падения Константинополя (в 1453 г.) до настоящего времени. Санкт-Петербург, 2012. (Библиотека христианской мысли. Исследования). С. 599. |
| См.: Дионисий ( Шл ё нов ), игум . Выражение «ν τος βαρβαρικος…» 28-го правила Халкидона и его интерпретации. [Доклад на конференции Богословской комиссии «Мировое Православие: первенство и соборность в свете православного вероучения». 17 сентября 2021 г., Храм Христа Спасителя (Москва)]. Ч. 1. URL: http://bogoslov.ru/article/6170883 ; ч. 2. URL: http://bogoslov.ru/article/6170934 . Церковные законодательные акты принимались постоянным собором — так называемым «синодос эндимуса» (σνοδος νδημοσα), все более и более усиливавшим свои позиции. Как указывает ведущий знаток церковного права С. Траянос, деятельность «синодос эндимуса» рассматривалась в Византии как возможность продолжать законодательную активность после эпохи Вселенских Соборов в двух областях: брачного права и церковного администрирования и каноники. См. подробнее: Hartmann W ., Pennington K . The History of Byzantine and Eastern Canon Law to 1500. Washington (D. C.), 2012. (History of Medieval Canon Law; 4). P. 163–165. Яркий пример: Nicetas Amasenus . Oratio de suffragiis//Documents inédits d’ecclésiologie byzantine/éd. J. Darrouzès. Paris, 1966. (Archives de l’Orient Chrétien; 10). P. 160–174. См. на рус. яз.: Ульянова А . О . Трактат Никиты, митрополита Амасийского, как источник по истории Константинопольского патриархата во второй половине X века//Причерноморье в Средние века. 2011. Вып. 8. С. 6–49. Joannes VIII Xiphilinus , Patriarcha . Decretum syn. de episcoporum electione//Bibliothèque de l’Escorial. Cod. R. II. 11. (Revilla 030). Fol. 270v–271; Oikonomides N . Un decret synodal inedit du patriarche Jean Xiphilin//REB. 1960. Vol. 18. P. 57–59. См. подробнее: Hartmann W ., Pennington K . The History of Byzantine and Eastern Canon Law to 1500. P. 167–168. Ibid. P. 173. Ibid. Особые «царские» монастыри должны также оставались в управлении местного епископа. Ключевая статья Ф. Илиу 1983 г. Иерусалимские патриархи стали давать разрешительные грамоты с XV в. См., например: Кобеко Д . О . Разрешительные грамоты иерусалимских патриархов//ЖМНП. 1896. Ч. 305 (июнь). С. 270–279; Лебедев А . П . История Греко-восточной церкви под властью турок: от падения Константинополя (в 1453 г.) до настоящего времени. Санкт-Петербург, 2012. (Библиотека христианской мысли. Исследования). С. 599. |
| 2 См. книгу в защиту соборного устройства Церкви: Лука Григориатский, иером. Права Церквей и единство Церкви/пер. игум. Дионисия (Шлёнова). Москва, 2022. 3 См. особо сборник его статей: Zizioulas J. D., Metropolitan. One and the Many: Studies on God, Man, the Church, and the World Today/ed. Fr. Gregory Edwards. Alhambra (Calif.), 2010. (Contemporary Christian Thought Series; no. 6). См. особо: Zizioulas J. D., Metropolitan. Primacy in the Church: An Orthodox Approach//Zizioulas J. D., Metropolitan. One and the Many. P. 262–273; Recent Discussions on Primacy in Orthodox Theology//Zizioulas J. D., Metropolitan. One and the Many. P. 274–287. См. также ключевой труд, обосновывающий особое главенство Константинопольского Патриархата в Церкви: Μαξμου, μητροπ. Σρδεων. Τ Οκουμενικν Πατριαρχεον ν τ ρθοδξ κκλησ. Θεσσαλονκη, 1989. (νλεκτα Βλατδων; τ. 52). См. в частности: Zizioulas J. D., Metropolitan. Recent Discussions on Primacy in Orthodox Theology//Op. cit. P. 274–287, где 34-е апостольское правило называется «золотым правилом богословия первенства». См.: Zizioulas J. D., Metropolitan. Recent Discussions on Primacy in Orthodox Theology//Op. cit. P. 284. 4 См.: Дионисий (Шлёнов), игум. Выражение «ν τος βαρβαρικος…» 28-го правила Халкидона и его интерпретации//Доклад на конференции Богословской комиссии. Конец сентября 2021, Храм Христа Спасителя (Москва). Часть 1. URL: http://bogoslov.ru/article/6170883; Часть 2 http://bogoslov.ru/article/6170934. 5 Церковные законодательные акты принимались постоянным собором – так называемым «синодос эндимуса» (σνοδος νδημοσα), всё более и более усиливавшим свои позиции. Как указывает ведущий знаток церковного права С. Траянос, деятельность «синодос эндимуса» рассматривалась в Византии как возможность продолжать законодательную активность после эпохи Вселенских Соборов в двух областях: брачного права и церковного администрирования и каноники. См. подробнее: Hartmann W., Pennington K. The History of Byzantine and Eastern Canon Law to 1500. Washington, D. C., 2012. (History of Medieval Canon Law; vol. 4). P. 163–165. |
| 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. |
| 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”. |
| AND GEORGIA After its completion in the 12th century, St. Sava’s Kormchaia became the main canonical collection of the Serbian Church. Centuries later the first academic textbook on canon law was published by Bishop Nikanor Ruzicich (d. 1916). His contemporary, Bishop Nikodim Milas (d. 1915), became one of the most respected canon law authorities in Serbia, Greece, Bulgaria, and Russia. He translated the canons from the Syntagma of Rallis and Potlis and placed his commentaries in the context of previous hermeneutic works. Canonists Branko Cisarz (d. 1982) and Fr. Dimsho Peric (d. 2007) published textbooks on canon law after World War II. Fr. Dimsho wrote studies on the history of church-state relations in Serbia. In 2002 Bishop Athanasios Evtic published the new translation of canons in Serbian with his commentaries. In Romania the Syntagma of Matthew Blastares was the official church collection from the 15th century until the publication of the Indreptarea Legii in 1652. In 1844 Metropolitan Veniamin Costachi (d. 1846) translated the Pedalion into Romanian. Metropolitan Andrei Saguna (d. 1873) authored the first textbook and commentaries on the canons. More recently, Liviu Stan (d. 1973) has contributed significantly to Orthodox canon law. Among other subjects, he wrote on the role of laity in the church, on ecclesiastical autocephaly and autonomy, the Orthodox diaspora, canonization, and the future Pan-Orthodox Synod. Other modern canonical experts include Ioan Floca, a specialist in Romanian canon law; Constantine Rus, who wrote on early church standards for clergy candidates; and Nicholas Dura, a specialist in Ethiopian canon law. In Bulgaria St. Sava’s Kormchaia has been the main canonical collection since 1221, although the Pedalion, Kniga Pravil, and the Syntagma of Rallis and Potlis have also been circulated. The work of translating the Corpus Canonum into Bulgarian, which began in 1878, remains unfinished. In 1912 and 1913 the most prominent Bulgarian canonist, Protopresbyter Stephan Tsankov (d. 1965), published annotated Bulgarian versions of the canons of all the ecumenical and half of the local councils. His works on the constitutional law of the Bulgarian Church and on church administration are of particular importance. Today, the field of canon law is represented by Protopresbyter Radko Poptodorov, who has published important works on autocephaly and the organization of the early church, among other topics; and Dilian Nikochev, historian of church law, particularly of Byzantine and Bulgarian matrimonial law. |
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