| Celebrating Over a Thousand Years of Christendom The Christianization of Kievan Rus began in 988, and is associated with Prince Vladimir, who has since been given the title ‘Great’ by the state, sainthood by the Church, and the epithet ‘Red Sunlette’ by the people. Vladimir, ruling Kievan Rus from 980 to 1015, abandoned paganism and accepted Christianity eight years into his rule. According to the Primary Chronicle, emissaries from civilizations with differing faiths began traveling to see Vladimir beginning in 986, each of them attempting to convince the ruler to accept their own faith. Vladimir also sent out his own envoys to visit each of the nine nations from which the emissaries had come, asking them to describe the religious customs and rituals of these country. Vladimir’s marriage to Princess Anna, daughter of Byzantine Emperor Romanos II and Empress Theophano in 988, resulted first in his baptism, and then in the mass baptism of the residents of Kiev, rich and poor alike, thereafter. After Kiev, other cities of Kievan Rus were gradually Christianized, with the Christianization of what eventually became contemporary continuing into the 12th century. Many historians believe that the adoption of the new, unifying faith became a serious impetus for the unification of Russian lands. The Christianization of Rus’ allowed Russia to find its civilizational identity, and its place between Europe and Asia. Tweet Donate Share Code for blog Vladimir’s 1,000 Year Legacy Gives Russia Hope for the Future Natalya Mihailova Speaking at a liturgy dedicated to the 1,000th anniversary of the death of Vladimir the Great, known for introducing Christianity to Kievan Rus, Russian Orthodox Church Patriarch Kirill explained that the most pressing message of Vladimir " s legacy is the need to save contemporary humanity from ... 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. |
| Delegations of Eastern Orthodox Churches arriving in Moscow for 1,025 years since baptizing of Kievan Rus July 22. 2013 Cathedral of Christ the Saviour (Photo: Voice of Russia) Delegations of the Eastern Orthodox Churches of Jerusalem, Antioch, Romania, and Cyprus arrive in Moscow later Monday to take part in the festivities marking the 1,025 years since the adoption of Eastern Orthodox Christian faith by Kievan Rus. The Jerusalem and Cyprian delegations are led by the supreme hierarchs of these Churches – Patriarch Theophilos III and Archbishop Chrysostom, Moscow Patriarchate’s department for external church relations said. According to the department spokesman, the Reverend Igor Yakimchuk, the top-rank clerics and the accompanying delegations will take part in the festivities that will be held from July 24 through to July 29 in Russia, Ukraine and Belarus at the level of both governments of the three countries and the Church. The delegations of the Romanian Orthodox Church and the supreme hierarch of the Autocephalous Orthodox Church in America, Metropolitan Tikhon, who arrived in Moscow Sunday, are expected to have meetings with the Patriarch of Moscow and all Russia Kirill I Monday. Delegations of all the fifteen national Orthodox Churches will take part in the jubilee festivities and eight delegations will be led by the ruling hierarchs of the respective Churches. Festive liturgies and sermons will be held in Moscow July 24, in Kiev July 27/28 and in Minsk July 29. Patriarch Irinej of Serbia and the Metropolitan of all America and Canada Tikhon have already arrived in Moscow. July 23, the organizers of the festivities expect the arrival Patriarch Theodore of Alexandria, Patriarch Elijah II of Georgia, Patriarch Neophyte I of Bulgaria, and the supreme hierarch of the Eastern Orthodox Church of Poland, Archbishop of Warsaw and all Poland Sabbas. On the same day, Moscow Patriarchate expects the arrival of delegations of the Constantinople, Greek, Albanian, Czech, and Slovak Churches. |
| Moscow, July 28, Interfax - The Russian Orthodox Church marks the Day of Christianization of Rus, the day of memory of Holy Prince Vladimir, on Monday. This year will be the first in the past few years when the central celebrations of the Day of Christianization of Kievan Rus will be held in Moscow, not in Kiev. “For several years, Moscow remained only a periphery of the general church celebrations o this day because the patriarch all members of the Holy Synod were in Kiev. This time, the Synod has met in Moscow, and all its Ukrainian members, including the locum of the Kievan Metropolitan See, took part in it,” Archpriest Nikolay Balashov, deputy head of the Synodal Department for External Church Relations, told Interfax-Religion. He said the Day of Christianization of Rus is a big holiday of the entire Russian Orthodox Church. The tradition to celebration the Day of Christianization of Rus in Kiev was started back by Patriarch Alexy II, the predecessor of Patriarch Kirill, back in 2008. Since then, the main celebrations had been held in Kiev every year on July 28. In the meantime, the Ukraine issue remains a central issue in today’s celebration in Moscow. Today, the patriarch and parishioners will pray for peace in Ukraine, the Moscow Patriarchate told reporters. 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 |
| A Pilgrimage Led by Hierarchs of the Russian Church Abroad Visits the “Mother of Russian Cities” Source: ROCOR On Thursday, February 5, 2015 , a group of pilgrims led by archpastors of the Russian Orthodox Church Outside of Russia traveled from Moscow, Russia, to Kiev, Ukraine, headed by His Grace Bishop Theodosius of Seattle, Vicar of the Western American Diocese; His Grace Bishop George of Mayfield, Vicar of the Eastern American Diocese; and His Grace Bishop Nicholas of Manhattan, Vice Secretary of the Synod of Bishops. Photo: http://synod.com/ The main goal of the trip was to pray at the holy sites of Kievan Rus and provide brotherly support to the archpastors, pastors and flock of the Ukrainian Orthodox Church. The hierarchs were warmly greeted by His Eminence Metropolitan Onouphry of Kiev and All Ukraine. After lunch, Bishop George and Bishop Nicholas venerated holy relic in the Kievan Lavra of the Caves as well as the tomb of His Beatitude Metropolitan Vladimir of blessed memory. Photo: http://synod.com/ On Friday, February 6 , the delegation will visit the holy sites of the city of Chernigov. On February 8 , the Sunday of the Wayward Son and the feast day of the Holy New Martyrs and Confessors of Russia, the hierarchs will concelebrate Liturgy with Metropolitan Onouphry at Kievan Lavra of the Caves and will then depart for Pochaev. 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 |
| L., 1985: Sveto Pismo u hrvatskoglagoljskim liturgijskim kodeksima//Tandari J. L. Hrvatskoglagoljska liturgijska knjievnost/Rasprave i prinosi. Zagreb 1993. S. 319–326. Taube M., 1992: On certain unidentified and misidentified sources of the Academj Chronograph//Russian Philology and History/In honour of Prof. V. Levin. Jerusalem. P. 365–375. Taube M. and Olmsted H. M., 1987: «Poves о Esfiri»: The Ostroh Bible and Maksim Grek " " si Translation of the Book of Esther//Harvard Ukrainian Studies. Vol. IIP. 100– 117. Thomson F. J., 1978: The nature of the reception of Christian Byzantine culture in Russia in the 1 Oth to 13th centuries and its implications for Russian culture//Slavica gandensia. N 5. P. 107–139. Thomson F. J., 1983: Quatations of Patristic and Byzantine Works by Early Russian Authors as an Indication of the Cultural Level of Kievan Russia//Slavica gandensia. N 10. P. 65–102. Thomson F. J., 1985: Early Slavonic translations – an Italo-Greek connection?//Slavica gandensia. N 12. P. 221–234. Thomsom F. J., 1988ä Sensus or Proprietas Verborum: Mediaeval theories of translation as exemplified by translations from Greek into Latin and Slavonic//Symposium Methodianum: Beiträge der Internationalen Tagung in Regensburg zum Gedenken an den 1100. Todestag des hl. Method/Hrsg. von K. Trost, E. Völkl, E. Wedel. S. 675–691. Thomson F. J., 1988b: Towards a Typology of Errors in Slavonic Translations//Christianity Among the Slavs: The Heritage of Saints Cyril and Methodius. Roma. P. 351–380. Thomson F. J., 1988/89: The Bulgarian Contribution to the Reception of Byzantine Culture in Kievan Rus»: The Myths and the Enigma//Harvard Ukrainian Studies. Vol. 12/13. P. 214–261. Thomsom F. J., 1990: Towards a Typology of Quotations in Early Slavonic Literature, with an Assessment of Their Value for Textology Illustrated by the Quotations from Ephraem Syrus» Paraeneses in the Patericon Kievocryptense II Anzeiger für slavische Philologie. Bd20. S. 15–61. Thomsom F. J., 1993: «Made in Russia»: A survey of the translations allegedly made in Kievan Russia//Millenium Russiae Christianaë Tausend Jahre christliches Rußland, 988–1988. |
| 4. Dolgov V.V. (2017). Life and customs of ancient Russia. Worlds of everyday life 16th – 18th century. Saint Petersburg, Oleg Abyshko Publ., 592 p. (in Russian). 5. Richka V.M. (2002). Princes hunting as a social phenomenon of Kievan Rus. Al " manah " noi Kiev, Institute of History of Ukraine Press, NAS of Ukraine, iss. 1, pp. 13–21. (in Ukrainian). 6. Uspenskii F.B. (2004). A fierce beast in Russia and in Scandinavia. Slavyanovedenie, No. 2, pp. 88–105. (in Russian). 7. Orlov A.S. (1946). Vladimir Monomakh. Moscow; Leningrad, USSR Academy of Sciences Press, 192 p. (in Russian). 8. Danilevskii I.N. (2019). Hermeneutical bases of chronicle texts studying. Tale of Bygone Years. 2nd ed. Saint Petersburg: Oleg Abyshko Publ., 448 p. (in Russian). 9. Danilevskii I.N. (2008).The teachings of Vladimir Monomakh and the temple carving of the Vladimir-Suzdal land. Vestn. istorii, literatury, iskusstva, vol. 5, pp. 286–303. (in Russian). 10. Likhachev D.S. (1979). Works of Prince Vladimir Monomakh. Great heritage. Moscow, Sovremennik Publ., pp. 141–162. (in Russian). 11. Puzanov V.V. (2017). From the Slavs to Russia: the formation of the ancient Russian state (factors and images of political genesis). Saint Petersburg: Oleg Abyshko Publ., 752 p. (in Russian). 12. Uspenskii B.A. (2006). Vladimir Monomakh and the Apostle Paul. A string of letters. To the 60th anniversary of V.M. Zhivov. Moscow, Yazyki russkoi kul " tury Publ., pp. 43–45. (in Russian). 13. Tolochko O. (2020). Vladimir Monomakh and the Chronicle. Akademia. Terra Historiae. Studies in honor of Valery Smoliy. Book 2: Spaces of the historian. G. Boryak (Ed.). Kiev, Institute of History of Ukraine Press, NAS of Ukraine, pp. 441–445. (in Ukrainian). 14. Mavrodin V.V. (1964). “Tour”, “a fierce beast” and “pardus” of ancient Russian sources (On the issue of hunting terminology in Kievan Rus). Research on domestic source studies. Col. art. to the 75th anniversary of prof. S.N. Valk. Moscow; Leningrad, Nauka Publ., pp. 483–487. |
| 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. |
| Feasts were likewise celebrated in honor of the victories of Kievan warriors, and the regiments of Vladimir’s retinue: of Dobrynya, Alexander Popovich, Rogda the Bold. In the year 1007 St Vladimir transferred the relics of St Olga to the Tithe church. Four years later, in 1011, his spouse and companion in many of his undertakings, the Blessed Empress Anna, was also buried there. After her death the prince entered into a new marriage with the young daughter of the German Graf Kuno von Enningen, granddaughter of the emperor Otto the Great. The era of St Vladimir was a crucial period for the formation of Orthodox Rus. The unification of the Slavic lands and the formation of state boundaries under the domain of the Rurikovichi resulted from a strenuous spiritual and political struggle with neighboring tribes and states. The Baptism of Rus by Orthodox Byzantium was a most important step in its self-definition as a state. The chief enemy of Vladimir became Boleslav the Brave, whose plans included the extensive unification of the West Slavic and East Slavic tribes under the aegis of Catholic Poland. This rivalry arose back when Vladimir was still a pagan: “In the year 6489 (981). Volodimir went against the Lakhs and took their cities, Peremyshl, Cherven, and other cities, which be under Rus.” The final years of the tenth century are likewise filled with the wars of Vladimir and Boleslav. After a brief lull (the first decade of the eleventh century), the “great stand-off” entered into a new phase: in the year 1013 a conspiracy against St Vladimir was discovered at Kiev. Svyatopolk the Accursed, who was married to a daughter of Boleslav, yearned for power. The instigator of the conspiracy was Boleslav’s cleric, the Kolobzheg Catholic bishop Reibern. The conspiracy of Svyatopolk and Reibern was an all-out threat to the historical existence of the Russian state and the Russian Church. St Vladimir took decisive measures. All the three involved were arrested, and Reibern soon died in prison. |
| Petro of the University of Rhode Island pointed out (“Russia’s Orthodox Soft Power,” Carnegie Council for Ethics in International Affairs, March 23, 2015), Kremlin policies “are popular precisely because they have the blessing of the Russian Orthodox Church.” Grounded in a religio-cultural vision of Russky mir —the “Russian World” descended from ancient Kievan Rus’ and embracing the people in Russia, Ukraine, Belarus, and perhaps Kazakhstan—the balance in the contemporary Russian neo-symphonia , as it were, depends on the respective priorities of Patriarch Kirill and the Putin government. As Petro astutely observed, Russky mir is, for the state, “a political or a cultural concept” by which the Russian Orthodox Church “can be a useful tool” for Russia’s domestic and international advancement. But Russky mir is, for the Church, “a religious concept” by which the national governments can be “tools” for the “second Christianization” of the historic lands of Kievan Rus.’ Archpriest Alexander F. C. Webster We would argue that, since AD 2000, the Russian neo-symphonia has begun to tip in favor of the Church, not the state, and praise God the Holy Trinity for that! The comprehensive document titled, Bases of the Social Concept of the Russian Orthodox Church , produced by the Department for External Church Relations of the Moscow Patriarchate under the leadership of Metropolitan Hilarion (Alfayev)—whose moral character you have besmirched—is the gold standard of contemporary, yet very traditional, Orthodox social ethics. Other ecclesial initiatives have provided the main impetus for recent Russian laws—decried, alas, by Western liberals—to curb propagandizing and proselytizing of young Russians by “gay rights” advocates, reduce the enormity of abortions in post-Soviet Russia, and protect the sanctity of religious temples from unwanted intrusions by miscreant groups like “Pussy Riot.” In addition, the Russian Church has established a profound inter-confessional collaboration with U.S. |
| P. 148 LTPA . St. Lavrenty was from what is now called (the) Ukraine; therefore, the word “our” here refers in particular to people living there—the word for native land there is “Rus’” and “Russian,” not “Ukrainian.” –Trans. The King of Poland invited Jews to his country, finding it profitable, whereas in the Middle Ages or later many European countries had expelled their Jewish population, much of which then moved to Poland, where they were welcome. Thus, there was a high concentration of Jews in Poland, and they were indeed allowed to have great control and influence there. The word " secret " may have been used because they were still segregated from the Christian population in many ways, voluntarily or involuntarily. —Trans. Poland—Kingdom of Poland/the Polish-Lituanian Commonwealth—annexed Kievan Rus " , subjecting Russian peasants, especially, to the arenda system. (See note 16 under arenda. ) The Union of Brest (1595-1596), wherein many Orthodox bishops in Little Russia succumbed to Jesuit pressure and went over to the Pope of Rome. Grigory Miroshnikov of Sednev, Chernigov, Fool-for-Christ. He lived at the beginning of the 19th century. " Okraina " means " outskirts, " " outlying districts, " " remote area. " Leasing—arenda. System in the Polish-Lithuanian Commonwealth (which had annexed Kievan Russia), whereby a few oligarchs owned vast estates and even peasant villages. The landowners were unwilling to spend the time necessary to administer such vast holdings, so the commonly-accepted solution was to rent out one " s lands (hence, arenda) to Jews, who managed the lands and collected taxes for the owners. This was the same as the ancient Roman tax-collection method of Biblical times, whereby the tax collectors were not actually paid by the Romans, but who were allowed to exact more—sometimes much more—than the sum for taxes in order to " pay " themselves. The Jewish middlemen even collected taxes from Orthodox Christian clergy, often held the keys to the church, and not a single treba (service of need, such as a wedding or baptism) could be performed without paying them. Russian Christian attitudes towards them were therefore similar to Jewish attitudes towards the tax-collectors (publicans) for Rome in the Bible accounts. |
|
|
