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Как кажется, ни в какой другой период развития русской поэзии мы не сталкиваемся с таким широким распространением обыгрывания в поэзии текстов Св. Писания и богослужения, эпизодов св. истории, элементов церковного обряда и т. д., как в последние два десятилетия XVIII и первые три десятилетия XIX века.
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In modern conditions, there is an increased public attention to the religious factor in the interstate relations between Russia and Ukraine. The growing tension in the development and internal structure of the Orthodox Church has been observed in Ukraine since the declaration of independence, when parallel Orthodox Church organizations with different attitudes to the issue of autocephaly and cultural and political orientation began to form on the territory of the state. This article attempts to analyze the main directions in understanding the role and place of the church factor. It was in the second half of the 1980 s that the foundations were laid for the development of discussions on the development of the national church after Ukraine's declaration of independence. With the help of historical-typological and historical-comparative methods, the publications of Ukrainian historians, literary critics, philosophers and public figures of the second half of the 1980 s are analyzed. Conclusions about the formation of two directions of the secularization of the idea of the Church in the worldview of the Ukrainian secular intelligentsia of this period are substantiated. The rational-sensuous direction is typical for representatives of nationalist-minded circles. The authors in this direction valued the authority of the Church as an autonomous public institution, but sought to subordinate it to the national idea, to put it at the service of the state ideology. The second direction — conventionally called utilitarian instrumentalist-developed on the basis of Soviet atheist ideology and considered the Church and religion as a whole as an element of ideology, an instrument for the implementation of political power and public consciousness.
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The article analyzes the educational activities of the church intelligentsia of the Russian province in the last quarter of the XIX — early XX century on the basis of a wide range of sources. The goals, process and results of the educational work of the representatives of the spiritual department in the Vladimir eparchy are in the centre of attention. The analysis of the activities of the church intelligentsia is presented in 3 perspectives - the administrative links of the church-school system: the eparchial bishop, who was entrusted with the general care of the church schools in the eparchy (Archbishop of Vladimir and Suzdal eparchy Feognost), the eparchial observer, who supervised the educational institutions (V. G. Dobronravov) and the head of the school, who took care of its structure and maintenance (Archpriest K. A. Veselovsky). The author made a conclusion that the representatives of the spiritual department, having a common goal-to educate the people in the spirit of the Orthodox faith, acted in this direction in accordance with the assigned tasks and opportunities. The general motivation for the creation of schools in the Vladimir eparchy came from the eparchial spiritual authorities, whose leadership role determined the position and activity of the local clergy. The activities of the church and school inspection, which consisted of eparchial and district observers, allowed us to see the real picture of the development of school education and determine its further development. All the burden of opening schools and their functioning was assigned to the head of the school. The successful activity of the head of the school influenced not only the solution of the problem of the development of public education within the parish, but also changed the attitude of the peasants to education. The educational activities of the church intelligentsia played an important role in the development of the church-school system in Russia in the pre-revolutionary period.
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The process of the creation of the national states in the Balkans in the 19th century was followed by the political reforms and revitalization of church life, that had been suppressed in the Ottoman period. During the 19th century, Serbs, Greeks and Bulgarians, in different periods, have staged uprisings, waged independence wars, gained autonomy, then sovereignty, and were internationally recognized. During their liberation fight, these countries have been supported by the great European powers, above all by Russia, whose assistance was particularly directed towards Bulgaria, the Principality of Serbia and the Principality of Montenegro, aiming to emancipate the Balkan Christians. Following the 1876 – 1878 wars, the 1878 San Stefano Treaty and the Berlin Treaty, the Balkan countries were recognized as fully sovereign states.
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Notre étude se donne pour but d’investiguer le motif de la chanson dans la poésie d’Adam Puslojić. Point de départ : utilisant l’expression d’un langage pragmatico-musical, la musique réduit le stress, améliore le rythme cardiaque et les insomnies, atténue les douleurs physiques, etc. ; la musique, apprécient les spécialistes, est de plus en plus étudiée pour surprendre ses effets thérapeutiques. Corpus : l’un des derniers volumes de poésie – Cerul, în direct-, publiés par l’écrivain serbe contemporain mentionné ; les motifs du chant, du son musical, de l’instrument musical se combinent ici avec une thématique religieuse ; ensemble, chant et religion, forment des ‘synapses’, des ‘liaisons’ et des ‘signes’ (termes inclus dans un sous-chapitre de ce recueil) dont nous proposons une interprétation en clé herméneutique. Hypothèse de travail : les poésies de ce volume sont des ‘strophes’ d’une ‘Messe’ intérieure, à la recherche d’un Dieu « cheminant toujours ».
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In the year of the celebration of 1150 years since the arrival of Constantine (Cyril) and Methodius to Great Moravia, the cultural dimension of their work in Great Moravia is being stressed. In connection with this anniversary a lot of events take place in our country: exhibitions, seminars, conferences, concerts, public lectures, divine services, educational and interactive programs for children and adolescents, production of interesting publications, competitions and so on. All of these events have a clear goal – to make the public aware of the contribution of Cyril and Methodius’ mission to our culture and learning, not only in the context of Moravia or the Czech Republic, but also in the context of the wide Slavonic area. The most important ones will be mentioned in the paper. However, from the perspective of us, linguists, there is very little talk about the Old Church Slavonic language, which is particularly surprising in the context of this great anniversary. This impression is amplified when we look at the calendar of events of the Cyril-Methodius celebrations within the whole Czech Republic which completely fail to mention the importance of Cyril and Methodius as the creators of the oldest Slavonic literary language, and the contribution of Old Church Slavonic for the contemporary linguistic research. The importance of Old Church Slavonic as the oldest Slavonic literary language will be illustrated with numerous examples in the paper; special attention will be given to features that are important for Romanian linguistics, too. It will in particular concern the expansion, that is, the introduction of Church Slavonic words to Old or Archaic Romanian.
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Searching for the sources of Romanian religiosity we encounter many canonical and apocryphal texts that undoubtedly contributed to the creation and formulation of specific folk beliefs. A considerable chunk of these belong to the Cyrillo-Methodian heritage that permeated Romanian lands since the 12th century, gradually gaining control over the religious representations of Romanians. This tradition influenced the form of folk representations as well as symbolism of time related to the Orthodox calendar. This paper will present the body of the most significant Byzantine-Slavonic texts considered to be apocryphal, quasi-canonical or pseudo-canonical. I will analyze the new and old testament apocrypha, hagiographic legends, romances and novels and how they influenced the beliefs and customs of the Carpathian region in Romania. In Romania they are primarily considered to be the “folk books” (cărţile populare) and treated as texts designated for the people, and writings which immensely influenced the specific representations currently present in this culture. It is worth to emphasize, however, that in the Orthodox tradition they assumed a complementary role and were treated as sacred texts, equal to the canonical ones. At the same time they indirectly represented an outstanding collection of multiculturalism in ancient heritage – the Byzantine, Turkish-Arab, Hebrew and Latin traditions – embracing the old beliefs and spreading them on new lands with the assistance of the written word. The above-mentioned works came to Romania from the Orient and Byzantium, quite often accompanying the Slavic people. Many of these books found their way to the Athos mountain, and when the first relations between the Romanian principalities and Athos monks emerged, this literature was also introduced into Wallachia and Moldavia. The presence and circulation of these texts in the cultural domain is a source of multi-lateral and (due to people’s modifications) original beliefs supporting the uniqueness of Romanian culture.
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This paper examines and documents certain aspects of the field regarding the Romanian-Serbian cross-cultural relations in Banat area, especially those concerning the religious and church life, fields with many common elements, acquired throughout the history on this land of hope represented by the same Orthodox Christian confession. This essence of Orthodox spirituality, saved by concrete records in time and space such as the monasteries, reveals on the one hand the identity and the identification of one person to a specific tradition which, in some cases, could be identified with the national spirit, and on the other hand, it shows us a world view that is the foundation of the identity on a larger scale of the entire South-East geographic area. At the same time, the paper also brings into question in this regard the existence of a certain Romanian-Serbian social solidarity in the realm of the religion for a long time, starting from the late of the fourteenth century until the early nineteenth century.
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Dans cette oeuvre on fait, de manière critique, quelques considérations en ce qui concerne Le panégyrique de la pieuse Parascève, écrit par Grégoire Camblak. On reproduit le texte integral selon L`Edition d`Emil Kalużniacki, Werke des patriarchen von Bugarien Euthimius (1375- 1393), Wien, 1901, p.432-436, traduite pour la première fois en roumain. En suite, on présente un texte des copies ultérieures, édite par Andrei Nicolaevici Muraviev, traduit en romain par Melchisedec Stefanescu. L`analyse de ceux deux textes nous mène a la conclusion que le dernier texte contient des dates erronées, contestées par les historiens et le contenu est amplifie. A la base de la méthode de la philologie comparée, sont présentes, parallèlement, les textes des parties finales ou on constate le fait que le texte édite par Muraviev c`est dix fois plus gros.
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One of the main indicators of the modernization process of the Romanian historiography in the nineteenth-century and beyond the year 1900 is the interest in the discovery, publication, and valorization of historical documents. The study discusses general aspects of the problem, laying emphasis on the publication of internal historical sources (written in Old Church Slavonic and Slavic-Romanian) which had not been taken into consideration for decades, and preference was given instead to the writing of the national history strictly based on external sources (written in Latin, German, French or Italian). Furthermore, the study analyzes the editorial initiatives of certain individuals and institutions, the most significant being the Romanian Academy. In the period 1887-1938, the well-known “Hurmuzaki Collection”, made up of more than 30 volumes of documents, was published under its aegis.
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La vie de sainte Parascève est l’un des plus anciens monuments de la littérature bulgare du XIVe siècle, la source la plus proche de la vie de cette martyre, dont les reliques ont été portées en 1641 à Iassy, où elles sont conservées aujourd’hui encore, ayant un rôle important dans le culte orthodoxe. Elle a été écrite par le Patriarche de Tarnovo, Euthyme, le représentant le plus remarquable de la culture bulgare dans le XIVe siècle et a été répandue dans la littérature slave. Dans le territoire de la Roumanie, dans les quatre cycles de diffusion du travail d’Euthyme, patriarche de Tarnovo, et de ceux dispersés, on connaît sept copies slavo-roumaines: les manuscrits 301, 302 et 309 de la Bibliothèque de l’Académie Roumaine, 1770/681, 1789/700 et 1794/ 705 du monastère Suceviţa et le codex du monastère Neamţ de la fin du XVe siècle, aujourd’hui conservé à la Bibliothèque Publique de Saint-Pétersbourg. Depuis le XVIIe , on connaît des transpositions en roumain faites par le métropolite Varlaam dans Cazania ( Iassy 1643), ayant certains textes similaires et même identiques à l’écriture originale, d’autres faites par le métropolite Dosithée dans Les vies des saints (1683-1686), d’autres faites par le moine Macarie de Bucarest (la seconde moitié du XVIIIe siècle) dans Les vies des saints et d’autres faites par le moine Ştefan du monastère Neamţ, dans Les vies des saints (1807-1815), les dernières étant rééditées en orthographe latin, en plusieurs éditions. Toutes les éditions des Vies des saints énumérées ont eu comme source d’inspiration principale la Vies des saints par le métropolite Demetrios de Rostov, ayant l’erreur, par la suite corrigée, que la sainte Parascève était d’origine serbe. Cette oeuvre est une expression des liaisons spirituelles des Roumains avec le monde slave du sud du Danube et avec le Mont Athos.
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Dans la première partie de l‘article, l‘auteur fait une présentation d‘ensemble des livres anciens slavons, qui sont gardés aux grands détenteurs du département de Suceava et attire l‘attention sur leur importance pour la culture roumaine. Ces livres sont imprimés dans des ateliers typographiques de Cernigov, Grodno, Kiev, Lvov, Moscou, Ostrog, Poceaev, St. Petersbourg, Vienne, Vilnius et Zabludov. On a évoqué, aussi, les noms de ceux qui ont signalé auparavant la présence de livres semblables dans cette zone-ci. Dans la seconde partie de l‘article, l‘auteur fait connu le patrimoine de livre slavon gardé de nos jours dans la bibliothèque du monastère Putna, la célèbre fondation, de l‘année 1466, du prince régnant Etienne le Grand. Les notes marginales et les ex-libris, inédits, dans les langues roumaine et slavone qui accompagnent les feuilles de ces livres présentent une grande importance documentaire. Une de celles-ci est la note dédicatoire autographe dans la langue slavone de l‘année 1629, pas signalée jusque maintenant, de Petru Movilă, à cette époque-là, l‘abbé de Lavra Pecerska de Kiev. La note a été identifiée sur les feuilles d‘un livre slavon (Cuvântările Sf. Ioan Gură de Aur // Les discours de Saint Jean Bouche d‟Or), imprimé à Kiev en 1624, donné au monastère Suceviţa, la fondation la plus importante de la famille Movilă. Aujourd‘hui, le livre se trouve dans la bibliothèque du Monastère Putna. La transcription du texte, suivie par la traduction, a été réalisée en concordance avec la méthode utilisée dans les ouvrages de spécialité.
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Review of: PAWEŁ KROKOSZ - Lekkha Vil’evna Zhukova, Voennoe dukhovenstvo v Rossii v kontse XIX – nachale XX veka. Sbornik staiei, red. D.A. Andreeva, O.V. Belousovoi, Sankt-Peterburg 2020, ss. 366 (Trudy istoricheskogo fakul’teta MGU. Vyp. 112. Ser. II: Istoricheskie issledovaniia, 63), ISBN 978-5-00165-086-7
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Recent enquiries have established year 1836 as the starting point of the fructuous choral tradition among the Serbs living in Timișoara. The paper presents a historical overview of the activity of the Serbian choirs and singing societies in Timișoara over an uninterrupted 180-year span, started in 1836 by the Choir of the Serbian Orthodox Cathedral, which is still active today. The choral singing tradition, the first form of organized cultural activity among the Serbs in Banat, emerged from church chanting, and later expanded in the civil society, reaching one of its peaks during the two world wars. Apart from the church choirs, the most notable exponents were the Serbian Singing Society (1867-1947), “Sloga” (1922- 1947) and “Zora” (1903-1947), whose activity is still little known in the academic world. In addition to the chronological perspective – which divides the 180 years in five distinct periods (1836-1866, 1867-1921, 1922-1947, 1948-1996, 1997-2016), the paper gives documented information on the choir conductors, the repertoire, activity highlights and main artistic achievements of the choirs. Given the geopolitical context during which these choirs were active, the author demonstrates the multi-lateral role they played, from enhancing the cultural life to preserving the religious and national identity of Serbs in Timișoara and Banat region.
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This research is written in order to follow the searches I’ve done in the 80’s during the previous century in the serbian villages from the Valley of Mures. So, this research includes the description of the secular rituals which are related to the feasts during the year and also the description of the religious rituals of the wake, which is celebrated in the Orthodox Church.
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The main theme and the purpose of this study is to present and analyze the names that the orthodox Serbian believers from Ketfel (Gelu), Timiş County, chose for their children throughout the 19th, 20th and 21st centuries, on the occasion of their baptism in the Orthodox Serbian Church. This study helps us to understand the way in which the syncretic and consumerist spirit of the society we are living in influenced the Serbian community in Ketfel to such an extent as to accept and even choose for their own children baptism names which were adopted from other cultures and nations, considered to be strange to their own people, as well as to the Christian Orthodox ethos. The study also presents the numerical involution of the Serbian community from Ketfel throughout the period mentioned above.
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The recent historiography has not arranging how religious and ethnic component played a role in the life of Serbian noblemen in Banat in the Middle Ages. Much safer evidence of Serbian nobility and his struggle to preserve national identity and religin, we have in modern and contemporary epoch. But in each of these cases, the main feature was the preservation of their elite social status. Therefore great attention should be paid to the impact beyond the borders of Hungary, and later the Austro-Hungarian, Serbian elite and its struggle to maintain their social status, especially in Orthodox countries like Russia, Wallachia and Moldavia.
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The article presents the oldest documented mention of a chanter’s name in the history of the Principality of Moldavia and the sole such mention in the 15th century. A certain Gheorghe Srpina (“of the Serbian”), probably a Serbian refugee, writes in 1454 and 1456 two charters by which Prince Petru Aron makes donations to Humor Monastery. In the former, the writer presents himself as a chanter – peveț).
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The study discusses a particular artistic typology in the context of the medieval patrimony of the Romanian Principalities: liturgical veils painted on silk with the theme of the Lamentation of the Lord. Descriptions of this type of pieces are scarce in specialized literature, and the surviving items are poorly preserved because of an extremely vulnerable working technique, which unfortunately condemns them to oblivion. Our research proposes the recovery of three such items kept in the collection of the National Museum of Art of Romania. They are among the few such textiles known to us. One of them, dating back to 1613, is meaningful for Prince Ștefan Tomșa II’s genealogy and especially for the iconography of the Lamentation of the Lord in Romanian art.
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More than a hundred years ago, a young theologian from south of the Carpathians, Nicolae Popescu, undertook a short visit to the Banat, noted in an original travel diary, that contains precious descriptions of cities, villages and worker colonies he travelled through, with the customs and habits of their inhabitants, parts of an invaluable spiritual dowry, which is being undeservingly engulfed today by the dust of oblivion.
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