| 56 Georges (Gennade) Scholarios, Œuvres complètes, ed. L. Petit, X.A. Siderides, M. Jugie, 1 (Paris: Maison de la bonne presse, 1928), 124; ibid., 4 (1935). 309. 57 See Martin Jugie, «La forme de l’Eucharistie d’après Georges Scholarios», Échos d’Orient 33 (1934): 289–297. A new study on Scholarios’ Eucharistic theology is currently being prepared by Michael Bernatsky. 58 See Martin Jugie, Theologia dogmatica Christianorum orientalium ab Ecclesia catholica dissidentium 3 (Paris: Sumptibus Letouzey et Ané, 1930), 288–301; Gerhard Podskalsky, Griechische Theologie in der Zeit der Türkenherrschaft (1453–1821): Die Orthodoxie im Spannungsfeld der nachreformatorischen Konfessionen des Westens (München: C.H. Beck’sche Verlagsbuchhandlung, 1988); Παντελεμον (οδπουλος), καθαγιασμς, 34–39; Michael Bernatsky, «Orthodox Eucharistic Theology in the 16–18 th Centuries» [original title in Russian: Бернацкий M.M. Православное богословие Евхаристии в XVI–XVII bb.], in Православная энциклопедия 17 (Moscow: ЦНЦ «Православная энциклопедия», 2008), 638–654 (a part of the huge article «Eucharist» from the Orthodox Encyclopedia, currently being published in Moscow). 59 Greek text in James Herbert Srawley, The Catechetical Oration of Gregory of Nyssa (Cambridge: Cambridge University Press, 1903), 149–151. ET from Philip Schaff and Henry Wace, eds., A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series, 5 (Edinburgh: T&T Clark, 1893), 163–164. 61 See Andrew Kirillov, The Dogmatic Teaching on the Sacrament of the Eucharist in the Works of Two Catechizators of the Fourth Century, Saints Cyril of Jerusalem and Gregory of Nyssa [original title in Russian: Кириллов A A. Догматическое учение о таинстве Евхаристии в творениях двух катехизаторов IV века, святых Кирилла Иерусалимского и Григория Нисского ] (Novocherkassk, 1898); Betz, Die Eucharistie, Bd. I/1, 97ff. 64 See further Andrew Kirillov, «The Dogmatic Teaching on the Sacrament of the Eucharist in the Works of St. John Chrysostom» [original title in Russian: Кириллов A.A. Догматическое учение о таинстве Евхаристии в творениях св. Иоанна Златоуста ], Христианское чтение 1 and 3 (1896): 26–52 and 545–572; August Nagle, Die Eucharistielehre des heiligen Johannes Chrysostomus des Doctor Eucharistiae, Straβburger theologische Studien 3, Heft 4–5 (Freiburg im Breisgau: Herder, 1900); Anne-Marie Malingrey, «L’eucharistie dans l’oeuvre de saint Jean Chrysostome», Parole et Pain 52 (1972): 338–345; Frans van de Paverd, «Anaphoral Intercessions, Epiclesis and Communion-rites in John Chrysostom», Orientalia Christiana Periodica 49 (1983): 303–339. |
| List of Sources The Introduction was first published in French as the Introduction to the book L’être ecclésial, (Labor et Fides, Geneva 1981), and translated into English by John Clarke and Elizabeth Templeton. Chapter I was first published in Greek in Charisterion, volume in honor of Metropolitan Meliton of Chalcedon, Institute of Patristic Studies, Thessalonika, 1977. It was also published in French in L’être ecclésial. The present text is a translation from the original Greek by Norman Russell. Chapter II was first published in French in Irénikon 50 (1977) as “Verité et Communion dans la perspective de la pensée patristique grecque.” The present English text is a translation from the French by Dr. P. J. Bussey. Chapter III appears for the first time in English here. It was given as a contribution to the Symposium organized jointly by the University of Louvain and the “Istituto per le scienze religiose” of Bologna on the perspectives of Ecclesiology after Vatican II, and was published first in Italian in Cristianesimo nella Storia 2 (1981). Chapter IV was first published in French as “La communauté eucharistique et la catholicité de l’Eglise” in Istina 14 (1969) and then in German in W. Pannenberg et al. Katholizität und Apostolizität (Beiheft zu Kerygtna und Dogma No 2 In English it appeared first in One in Christ vol. 6, 1970. Chapter V was originally given as a paper for the “Academie Internationale des Sciences religieuses” in 1974 and was published in the Proceedings of the Academy and in Istina 19, (1974) under the title “La continuité avec les origines apostoliques dans la conscience théologique des églises orthodoxes.” In English it appeared first in St Vladimir’s Theological Quarterly 19 (1975). Chapter VI appears for the first time here in English. It was first published in German as a contribution to the series Questiones Disputatae, ed. by K. Rahner and H. Schlier, vol. 50, 1973 under the title “Priesteramt und Priesterweihe im Licht der östlich-orthodoxen Theologie.” Chapter VII was first published in English as a contribution to the volume In Each Place, a publication of the World Council of Churches (Faith and Order), Geneva, 1977. Читать далее Источник: Communion and Otherness: further Studies in Personhood and the Church/Zizioulas John D.; Forew. By R. Williams. P. - Edinburgh : McPartlan, ed. Clark, 2006. XIV, 316 p. Вам может быть интересно: Поделиться ссылкой на выделенное |
| Campenhausen H.F. von. Kirchliches Amt und geistliche Vollmacht in den ersten drei Jahrhunderten. Tübingen, 19632. Galavaris G. Bread and the liturgy. The symbolism of early Christian and Byzantine bread tamps. Madison, 1970. Rordorf W. Sabbat und Sonntag in der Alten Kirche. Bern, Berlin, Frank./М., N.Y., Paris, Wien, 1972 (TrCh 2). 256 S. (Франц. вариант: Sabbat et dimanche dans l’Église ancienne). Moll H. Die Lehre von der Eucharistie als Opfer. Eine dogmengeschichtliche Untersuchung vom Neuen Testament bis Irenäus von Lyon. Kölh; Bonn, 1975 (Theophaneia. Beiträge zur Religions- und Kirchengeschichte des Altertums 26). Bouley A. From Freedom to Formula. The Evolution of the Eucharistie Prayer from Oral Improvisation to Written texts. Washington D.C., 1981 (Studies in Christian Antiquity 21). Bradshaw P.F. Daily Prayer in the Early Church. A Study of the Origin and Early Development of the Divine Office. London, 19832. Rordorf (Willy). Liturgie, foi et vie des premiers chrétiens: études patristiques. Paris: Beauchesne, c1986. 520 p. (Théologie historique 75. Publications de la Faculté de théologie de l’Université de Neuchatel, Suisse; 1) (19882). Maschke T. Prayer in the Apostolic Fathers. – SCent 9, 1992, 103–118. Mazza E. The Origins of the Eucharistie Prayer. Collegeville/Minnesota, 1995. Пасха Cantalamessa R. La Pasqua nella Chiesa antica. Torino, 1978 (TrCh 3). 231 p., indices. Ср.: Cantalamessa R. Ostern in der Alten Kirche. Bern, Berlin, Frank./M., N.Y., Paris, Wien, 1981 (TrCh 4). 233 S. (Франц. вариант: La Pâque dans l’Église ancienne). Апостольское преемство Ehrhardt A.A.T. The Apostolic Succesion in the First Two Centuries of the Church. London, 1953. Пророки и учители Aune D.E. Prophecy in Early Christianity and the Ancient Mediterranean World. Grand Rapids, 1983. Zimmermann A.F. Die urchristlichen Lehrer. Studien zum Tradentenkreis der διδσκαλοι im frühen Urchristentum. Tübingen, 19882 (Wissenschaftliche Untersuchungen zum Neuen Testament 2.12). Neymeyr U. Die christlichen Lehrer im zweiten Jahrhundert. Ihre Lehrtätigkeit, ihr Selbstverständnis und ihre Geschichte. Leiden, 1989 (VChr, Suppl. 4). 279 S. |
| 405 См.: Сказания о начале славянской письменности/Вступит, статья, перев. и коммент. Б. Н. Флори. М., 1981, с. 92. 407 См.: Успенский Ф. Б. К истории культа мощей в средневековой Скандинавии... с. 561; он же. Скандинавы – Варяги – Русь... с. 218–224. 408 Ragnars saga loðbrókar//Fomaldar sögur Norðurlanda I–IV/Guðni Jónsson bjó til prentunar. Reykjavík, 1950, c. 280. 409 Bibliography on the cult of relics is extensive. Just in the last decade the problem was syntheticaly viewed by many eminent scholars: Lapple A. Reliquien. Verehrung, Geschichte, Kunst. Augsburg, 1990; Legner A. Reliquien in Kunst und Kult zwichen Antike und Aufklämng. Darmstadt, 1995; Snoeck G. J. C. Medieval Piety from Relics to Eucharist. Leiden, 1995; Angenendt A. Heilige und Reliquien. Die Geschichte ihres Kultes fon frühen Christentum bis zur Gegenwart. München, 1997; Les reliques. Objects, cultes, symboles/Ed. E. Bózdky et A.-M. Helvétius. Brepols, 1999; Relics in the Art and Culture of the Eastern Christian World. Abstracts of papers and material from the international symposium/Ed. A Lidov. Moscow, 2000; Christian Relics in the Moscow Kremlin/Ed. A. Lidov. Moscow, 2000; van Os H. The Way to Heaven. Relic veneration in the Middle Ages. Baarn, 2001. 410 Petersohn J. Politik und Heiligenverehrung im Hochmittelalter. Ergebnisse und Desiderate//Politik und Heiligenverehrung im Hochmittelalter/Ed. J. Petersohn. Sigmaringen 1994, p. 597–606; on the political aspect of the cult of relics see also, Geary P. Furta Sacra. Thefts of Relics in the Central Middle Ages. Princeton, 1978; Schwineköper B. Christus-Reliquien – Verehrung und Politik. Blätter für deutsche Landesgeschichte, 117//Jahrgang (1981), S. 183–281; Rollason D. Saints and Relics in Anglo-Saxon England. Oxford, 1989; Webb D. Patrons and Defenders: the Saints in the Italian City States. London–New York, 1996; Kalavrezou I. Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court//Byzantine Court Culture from 829 to 1204/Ed. H. Maguire. Harvard, 1997, p. 53–79; Boesch Gajano S. Reliques et pouvoires//Les reliques. Objects, cultes, symboles... p. 255–269; Bozóky E. La politique des reliques des premiers comtes de Flandre (fin du IXe–fin du Xle siècle)//Les reliques. Objects, cultes, symboles... p. 271– 292; Christian Relics in the Moscow Kremlin, passim (specially the contributions by Tolstaya T., Ukhanova E.. The “Korsun” Relics and Baptism of Rus’, p. 147–189; and Morshakova E., Samoilova T.The Relicsofthe Russian Saints, p. 190–229. |
| TAFT R. F. FREQUENCY=Taft R. F. The Frequency of the Eucharist in Byzantine Usage: History and Practice//SOC. 2000. 4/1. P. 103–132. TAFT R. F. GREAT ENTRANCE=Taft R. F. A History of the Liturgy of St. John Chrysostom. Vol. II: The Great Entrance. A History of the Transfer of Gifts and Other Preanaphoral Rites//OCA. Rome, 19782 . 200. Перевод: Тафт Р. Великий вход. Омск, 2010. TAFT R. F. HOME-COMMUNION=Taft R. F. Home-Communion in the Late Antique East//Ars Liturgiae. Worship: Aesthetics and Pra-xis. Essays in Honor of Nathan D. Mitchell. Chicago, 2003. P. 1–25. Русский перевод в I томе настоящей серии. TAFT R. F. HOURS=Taft R. F. The Liturgy of the Hours in East and West. The Origins of the Divine Office and its Meaning for Today. Collegeville, 1993. TAFT R. F. JUAN MATEOS=Taft R. F. Recovering the Message of Jesus. In Memory of Juan José Mateos Álvarez, S.J., 15 January 1917–23 September 2003//OCP. 2005. 71. P. 265–297. Перевод: Тафт Р. Ф. Открывая послание Иисуса//Матеос Х. Служение Слова в византийской литургии. Омск, 2010. С. 301–349. TAFT R. F. LITURGIEWISSENSCHAFT=Taft R. F. Über die Liturgiewissenschaft heute//ThQ. 1997. 177. P. 243–255. TAFT R. F. LITURGY IN BYZANTIUM=Taft R. F. Liturgy in Byzantium and Beyond//VCSS CS493. Aldershot, 1995. TAFT R. F. MANUSCRIPTS=Taft R. F. A Note on Some Manuscripts of the Liturgy of Saint John Chrysostom//OCP. 1969. 35. P. 257–260. TAFT R. F. MARCIAN=Taft R. F. Byzantine Liturgical Evidence in the Life of St. Marcian the Œconomos: Concelebration and the Preanaphoral Rites//OCP. 48. 1982. P. 159–170. TAFT R. F. MOUNT ATHOS=Taft R. F. Mount Athos: A Late Chapter in the History of the «Byzantine Rite»//DOP. 1988. 42. P. 179–194. Перевод в настоящем томе. TAFT R. F. OFFERTORY=Taft R. F. Toward the Origins of the Offertory Procession in the Syro-Byzantine East//OCP. 1970. 36. P. 73–107. TAFT R. F. ONE BREAD=Taft R. F. One Bread, One Body: Ritual Symbols of Ecclesial Communion in the Patristic Period//Nova Doctrina Vetusque: Essays in Early Christianity in Honor of Fredric W. Schlatter S. J.=American University Studies. Series VII. Theology and Religion. Vol. 207. New York, 1999. |
| See references to a few more recent studies in footnote 113 of the present article. 130 See a brief survey of different theories in the book: Bradshaw P. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. (New York, 2002 2 ). P. 118–143; among the works cited there one should also list the study by I. Karabinov ( Карабинов И. A. Евхаристическая .молитва (анафора): Опыт историко–литургического анализа. (Санкт-Петербург, 1908)), which anticipated many ideas expressed by later scholars. 131 Some expressions of the 9–10 chapters of the Didache could be treated as an embrionic epiclesis, though. 132 See: Spinks B. The Sanctus in the Eucharistic Prayer. (Cambridge, 1991); Taft. The Interpolation...; Winkler. Das Sanctus... 133 See, for example: Fenwick J.R.K. Fourth Century Anaphoral Construction Techniques. (Bramcote (Nottingham), 1986: Grove Liturgical Study; 45); Mazza E. L’anafora eucaristica: Studi sulle origini. (Roma, 1992: Bibliotheca «Ephemerides Liturgicae», Subsidia; 62). 134 Andrieu M., Collomp P. Fragments sur papyrus de l’anaphore de saint Marc, in: Revue des sciences religieuses. Vol. 8 (1928). P. 489–515. 135 Gamber K. Das Papyrusfragment zur Markusliturgie und das Eucharistiegebet im Clemensbrief, in: Ostkirchliche Studien. Bd. 8 (1959). S. 31–45; Engberding H. Die anaphorische Fürbittgebet der griechischen Markusliturgie, in: Orientalia Christiana Periodica. Vol. 30 (1964). P. 398–446; Coquin R.-G. L’anaphore alexandrine de saint Marc, in: Le Muséon. Vol. 82 (1969). P. 307–356. 136 Kilmartin E.J. Sacrificium Laudis: Contend and Function of Early Eucharistic Prayers, in: Theological Studies. Vol. 35 (1974). P. 268–287. 137 See a brief survey in: Ray W.D. The Strasbourg Papyrus, in: P.F. Bradshaw (ed.) Essays on Early Eastern Eucharistic Prayers. (Collegeville (Minnesota), 1997). P. 39–56. 138 See: Brakmann H. Neue Funde und Forschungen zur Liturgie der Kopten (1984–1988), in: Actes du 4 e Congres Copte: Louvain-la-Neuve, 1988. |
| 75 Greek text in Karl-Heinz Uthemann, ed., Anastasii Sinaitae Viae Dux, Corpus Christianorum: Series Graeca 8 (Turnhout: Brepols, 1981), 307–308. 76 See Martin Jugie, «L’épiclèse et le mot antitype de la messe de saint Basile», Échos d’Orient 9 (1906): 193–198. 77 Kotter, Die Schriften 2, 198: νττυπα δ τν μελλντων λγανται οχ ς μ ντα ληθς σμα κα αμα Χριστο, λλ’ τ νν μν δι’ ατν μετχομεν τς Χριστο Θετητας. 78 See Stephen Gero, «The eucharistic Doctrine of the Byzantine Iconoclasts and Its Sources», Byzantinische Zeitschrift 68 (1975): 4–22. 79 And, as has been noted above, the possibility of conforming BAS to the iconoclastic views on the eucharist was a possible reason for the «victory» of CHR over BAS right after the victory of the Iconodules (see Alexopoulos, «The Influence»). 86 Jugie tried to show that the belief in the consecratory power of the words of institution was quite common among the Byzantines even after Damascene (see Jugie, Theologia dogmatica 3, 277–284), but his confidence in this is based solely on his interpretations of the texts he quotes, while actually none of these texts contends that during an ordinary Byzantine liturgy (i.e., not at the Last Supper or in apostolic times) the gifts are consecrated exactly through the words of institution. 87 Greek text in Frank Edward Brightman, «The Historia Mystagogica and the Other Greek Commentaries on the Byzantine Liturgy», Journal of Theological Studies 9 (1908): 248–267 and 387–397, here 395. ET (with some corrections of mine) from Paul Meyendorff, St. Germanus of Constantinople: On the Divine Liturgy (Crestwood, NY: St. Vladimir’s Seminary Press, 1984), 97–99. 88 See Martin Jugie, «De sensu epicleseos iuxta Germanum Constantinopolitanum», asopis katolickeho duchovenstva, Slavorum 2, 3, 4 (1908): 385–391. 89 These have been already noted by Nikolay Krasnoseltzev; see his work «On the Ancient Liturgical Commentaries» [original title in Russian: Красносельцев Н.Ф. O древних литургических толкованиях] (Odessa, 1984), 227. |
| Fire from Heaven: From Abel " s Sacrifice to the Eucharist: A Theme in Syriac Christianity//StPatr. 1993. Vol. 25. P. 229-243; idem. Gabriel of Qatar " s Commentary on the Liturgy//Hugoye. 2003. Vol. 6. N 2 [Электр. ресурс]); Stevenson K. W. Eucharist and Offering. N. Y., 1986; Burchard C. The Importance of Joseph and Aseneth for the Study of the NT: A General Survey and a Fresh Look at the Lord " s Supper//NTS. 1987. Vol. 33. N 1. P. 102-134; New Eucharistic Prayers: An Ecumenical Study of Their Development and Structure/Ed. F. C. Senn. N. Y., 1987; Power D. N. The Sacrifice We Offer: The Tridentine Dogma and Its Reinterpretation. Edinb., 1987; Coraluppi Tonzig L. T. The Teaching of St. Ambrose on Real Presence, Its Misunderstanding in Later Tradition, and the Significance of Its Discovery for Contemporary Eucharistic Theology: Diss. Pittsburgh (Penn.), 1988; Mazza E. Elementi di teologia liturgica nelle maggiori catechesi mistagogiche del IV secolo: Diss. R., 1988; idem. La celebrazione eucaristica: Genesi del rito e sviluppo dell " interpretazione. Cinisello Balsamo, 1996; Podskalsky G. Griechische Theologie in der Zeit der Türkenherrschaft (1453-1821): Die Orthodoxie im Spannungsfeld der nachreformatorischen Konfessionen des Westens. Münch., 1988. S. 162-180; Meyer H. B. Eucharistie: Geschichte, Theologie, Pastoral. Regensburg, 1989; Wesche K. M. Christological Doctrine and Liturgical Interpretation in Pseudo-Dionysius//SVTQ. 1989. Vol. 33. P. 53-73; Wybrew H. M. The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite. L., 1989 (рус. пер.: Уайбру Х. Православная литургия: Развитие евхаристического богослужения визант. обряда. М., 2000); Σταυρπουλος Α. Μ. Μνμη κα λθη στ Θεα λειτουργα. Αθνα, 1989; Sursum corda: Variationen zu einem liturgischen Motiv: FS für Ph. Harnoncourt/Hrsg. E. Renhart, A. Schnider. Graz etc., 1991; Шмеман А., протопр. Евхаристия: Таинство Царства: Пер. с англ. М., 1992; Bradshaw P. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. |
| 19 ET from: Ronald C.D. Jasper, Geoffrey J. Cuming, Prayers of the Eucharist: Early and Reformed, 3 rd ed. (Collegeville, MN: Pueblo, 1990), 119–120 (with some corrections of mine). Greek text in Frank Edward Brightman, Liturgies Eastern and Western, vol. 1: Eastern Liturgies (Oxford: Clarendon Press, 1896), 329–330 and 405–446; Michael Orlov, The Liturgy of St. Basil the Great [original title in Russian: Орлов M., npom. Литургия св. Василия Великого ] (Saint Petersburg, 1909), 200–210. 20 On the offering motive in CHR, see Robert F. Taft, «Reconstituting the Oblation of the Chrysostom Anaphora: An Exercise in comparative Liturgy», Orientalia Christiana Periodica 59 (1993): 387–402; idem, «Some Structural Problems in the Syriac Anaphora of the Twelve Apostles I», ARAM 5 (1993): 505–520; idem, «Understanding the Byzantine Anaphoral Oblation», in Rule of Prayer, Rule of Faith: Essays in Honor of Aidan Kavanagh, OSB, ed. Nathan Mitchell and John Baldovin (Collegeville, MN: Pueblo, 1996), 32–55; the latter article discusses both CHR and BAS. 21 ET from Jasper and Cuming, Prayers of the Eucharist, 133 (with some corrections of mine). Greek text in Brightman, Liturgies Eastern and Western, 329–330 and 386–437; Stefano Parenti and Elena Velkovska, L’Eucologio Barberini gr. 336, Bibliotheca «Ephemerides Liturgicae», «Subsidia» 80, 2 nd ed. (Roma: CLV – Edizione Liturgiche, 2000), 78. 22 See John R.K. Fenwick, The Anaphoras of St. Basil and St. James: An Investigation into Their Common Origin, Orientalia Christiana Analecta 240 (Roma, 1992); see also John V . Witvliet, «The Anaphora of St. James», in Essays on Early Eastern Eucharistic Prayers, ed. Paul F. Bradshaw (Collegeville, MN: Pueblo, 1997): 152–172. 23 On this epiclesis see Andre Tarby, La prière eucharistique de l’Église de Jérusalem, Théologie Historique 17 (Paris: Beauchesne, 1972), 152–182; Bryan D. Spinks, «The Consecratory Epiclesis in the Anaphora of St. James», Studia Liturgica 11 (1976): 19–38; Fenwick, The Anaphoras, 167–191. |
| 35 See Aleksei Dimitrievsky, Исправление книг при патриархе Никоне и последующих патриархах (Москва: Языки славянской культуры, 2004). This study, written before 1917, remained unpublished for nearly a century, until Alexander Kravetsky edited it from a manuscript. See also: Paul Meyendorff, Russia, Ritual & Reform (Crestwood, NY: St Vladimir’s Seminary Press, 1991), where the author investigated the same problem, but, unlike Dmitirevsky, remained unfortunately unaware of the most important witnesses to the progress of the reform – the draft copies of the liturgical books, used by the editors themselves, which contain many very illuminating notes and markings. 36 The translation was published, along with a few shorter liturgical treatises, in Moscow in 1655 (the book as a whole was entitled Skrizhal’ – «Tablet», after Moses’ Tablets of Stone). It should be noted that the quality of the translation turned out to be quite low, and despite Nikon’s efforts, Cabasilas’ text remained obscure to its readers. 37 Though, in a shortened form – see the first revised edition of 1682 (ch. 32, fol. 51v). In this form it is present in all subsequent Russian editions of the Typikon, including the most current ones (always as ch. 32). 38 See Margarita Korzo, Украинская и белорусская катехетическая традиция конца XVI–XVIII bb.: становление, эволюция и проблема заимствований (Москва: «Канон», 2007). 39 Such a title meant that the priests were making a prostration before the eucharistic bread and wine right after chanting the words of institution (and blessing the species during these words), and before reading the epiclesis. These ceremonial details were a token of accepting the de facto roman Catholic Eucharistic theology. 40 See Grigory Mirkovich, О времени npecyщecmbлehiя Св. Даровъ: Споръ, быbшiй въ Москв, во 2-й половин XVII века (Опытъ исторического uзcлдobahiя) (Вильно, 1886); Alexander Prozorovsky, Сильвестръ Медвдевъ (Его жизнь и дятельность): Опытъ церковно-историческаго uзcлдobahiя (an offprint from Чmehiя въ Императорскомъ Обществ истории и древностей Pocciйckuxъ при Московскомъ Университет, 2–4 Mikhail Smentsovsky, Братья Лихуды: Опытъ uзcлдobahiя изъ ucmopiu церковнаго npocbщehiя и церковной жизни конца XVII и начала XVIII вковъ (Санкт-Петербург: Tuno-лumorpaфiя М.П. |
|
|
