scholarly journals The Issue of the Split (Schism) in the Vremya and Epokha Journals (1861–1865)

2021 ◽  
Vol 8 (1) ◽  
pp. 120-148
Author(s):  
Lyubov Alekseeva
Keyword(s):  
17Th Century ◽  
Church Reform ◽  
Main Concept ◽  
Form Of Life ◽  
The People ◽  
Native Soil ◽  
Historical Phenomenon ◽  
The 19Th Century ◽  
The Church

The article is devoted to the issue of the schism in the Vremya and Epokha journals published by the brothers Fyodor and Mikhail Dostoevskys. The content of the articles and reviews published in them is considered from the viewpoint of pochvennichestvo (native soil) position of the publications. The stance of their editorial board is formulated in the Announcement about the publication of the Vremya journal in 1861, which became a program document. The main concept of Vremya, as well as the Epokha journal that followed it, was the need to merge the educated part of society with the people. There was a spiritual, political and social gap, a split between them, which was caused not only by the church reform of the 17th-century, but also by subsequent state reforms that caused people’s rejection. The idea of the Dostoevskys' journals was to get to know the people, recognize their originality, appeal to the native principle, pochva (soil), the communal form of life, the synthesis of the ideas developed in Europe, which will find their development in the Russian narodnost’ (Russian people). These thoughts were absorbed by F. M. Dostoevsky’s idea of enhanced knowledge of Russia, which was reflected in his article “Two Camps of Theorists.” Using the publications in the Vremya and Epokha journals, it is demonstrated that the concept of split (schism) in the minds of the 19th-century authors was much broader than the historical phenomenon caused by the 17th-century church reform. They consider the split not only as a religious, but also as a social and political phenomenon that requires deep research and rectification, a synthesis of European and popular principles.

Eschatology and Religiosity of the People in Russia in the 17th Century

2021 ◽  
Vol 20 (8) ◽  
pp. 23-33
Author(s):  
Natalya S. Gurianova
Keyword(s):  
17Th Century ◽  
Church Reform ◽  
Christian Teaching ◽  
The People ◽  
The World ◽  
Spiritual Crisis ◽  
Time Of Troubles ◽  
Early Modern Era ◽  
Modern Era ◽  
The Church

The article studies the religiosity of Russian population in the 17th century in order to find out the type of this state of public mind. Special attention is drawn to the acuteness of eschatological expectations in society, which intensified during periods of crises. After the Time of Troubles (Smuta), the Church, trying to bring society out of the spiritual crisis, had been exploiting the “end of the world” topic through publishing relevant texts. This trend was especially noticeable during the time of Patriarch Joseph. The decision of the Moscow Printing House (Pechatnyi Dvor) to extend the amount of eschatological publications was determined not only by the direction of church policy, but also by the request in society, the desire of the population to get a more complete picture of the Christian teaching about the ultimate destinies of the world and man, since the spiritual crisis had presupposed an increase of apocalyptic moods. This desire indicates that the population was characterized by the religiosity of the medieval type. The article scrutinizes in particular the 2nd half of the 17th century, which modern researchers rightly designate as the early Modern era. In a society with such a keen perception of the time, the church reform, initiated in the middle of the century by Patriarch Nikon, was naturally not supported by a part of the population. In the interpretation of the defenders of the Old Belief, the actions of the reformers turned into clear signs of the advent of the kingdom of Antichrist, as it was prophesied in Christian teaching. It was not some peculiarity of the worldview of the opponents of church reform, their behavior adjusted the religiosity of the epoch. To justify these thoughts the position of Patriarch Nikon could be mentioned. Nikon found himself in a situation of disapproval and, arguing to be wrongfully convicted and misunderstood, he also used the eschatological doctrine. Based on the analysis of such facts, the article concludes that the 2nd half of the 17th century was characterized by religiosity of the medieval type.

On the Origin of the Zaraysk Gospel

2021 ◽  
Vol 70 (2) ◽  
pp. 193-204
Author(s):  
Alexey B. Mazurov ◽  
Alexander V. Rodionov
Keyword(s):  
19Th Century ◽  
17Th Century ◽  
Theoretical Development ◽  
Old Russian ◽  
15Th Century ◽  
Art Historians ◽  
Ancient Manuscripts ◽  
The 19Th Century ◽  
The Temple ◽  
The Church

The article considers theoretical development of the problem of the origin and provenance in the 15th — the first quarter of the 19th century of the famous Old Russian book monument — the Zaraysk Gospel. Although it has repeatedly attracted the attention of archaeographers, textologists, paleographers, linguists and art historians, this article is the first experience of studying these issues. Created in 1401 in Moscow, the Gospel, which is parchment manuscript, was purchased in 1825 by K.F. Kalaidovich for Count N.P. Rumyantsev from the Zaraysk merchant K.I. Averin, that determined its name by the place of discovery. The scribe book of Zaraysk in 1625 in the altar of the Pyatnitsky chapel of the St. Nikolas wooden church (“which’s on the square”) in the city’s Posad, recorded the description of the manuscript Gospel, corresponding by a number of features to the Zaraysk Gospel. The connection of the codex with the St. Nicholas church is indirectly confirmed by the drawing of the church placed on one of its pages (f. 156 ver.) with the remains of inscription mentioning St. Nicholas the Wonderworker. This allows concluding that the manuscript in the 17th century was in the book collection of the temple. In the 17th century, the ancient St. Nicholas church was re-consecrated to the Epiphany, and the sacristy was moved to the stone St. Nicholas cathedral in Zaraysk. It is most likely that in the first quarter of the 19th century, the merchant K.I. Averin purchased the Gospel from the members of the cathedral’s clergy. The article analyzes the context of the early contributions of the 15th century “to the Miraculous Icon of St. Nikolas of Zaraysk”, one of which, most likely, was the parchment Zaraysk Gospel. The authors assume that this contribution is related to the chronicle events of 1401 or 1408. The study is significant in terms of the theoretical development of methods for identifying ancient manuscripts and their origin.

scholarly journals Description of Νecropolis in “The Commoners’ Council”: Issue of Sources

2019 ◽  
pp. 46-55
Author(s):  
Mykhailo Nazarenko
Keyword(s):  
19Th Century ◽  
17Th Century ◽  
Historical Events ◽  
The People ◽  
Walter Scott ◽  
The 19Th Century

Both in the magazine publication of 1846 (“Kyivan Pilgrims of the 17th Century”) and in the Russian 1857 version of “The Commoners’ Council” Panteleimon Kulish claimed that the epitaphs from the Assumption Cathedral of the Kyiv-Pechersk Lavra were taken from Afanasii Kalnofoyskyi’s “Teraturgema” (1638) and translated into Russian. However, the comparison of the texts shows that the translations were actually taken from Mykhailo Maksymovych’s paper “On Tombstones in Pechersk Monastery” (1840). Other quotations with references to the “Teraturgema” were borrowed from the work of metropolitan bishop Yevhenii (Bolkhovitinov) “Description of Kyiv Perchersk Lavra” (1826).  The Kyivan episodes of “The Commoners’ Council” were mainly based on two Maksymovych’s papers from “Kiievlianin” (“The Kyivan”) almanac (1840), the aforementioned one and “Overview of Old Kyiv”. Kulish did not mention any of these sources in the novel’s footnotes. This fact should be considered in the context of the system of references that the writer built in “The Commoners’ Council”. Unlike many authors who worked in Walter Scott tradition, Kulish didn’t use footnotes in “The Commoners’ Council” in order to acknowledge and justify certain anachronisms and time distortions. The writer referred to the testimonies of the witnesses of historical events, even after he had received an information from the people of the 19th century (Shevchenko, for instance), to the folkloric texts, and his own observations. The works of historians were important for him as far as they offered published collections of the authentic documents, but not as the sources of concepts. No intermediaries could stand between the historian novelist and the depicted age.  

The Ethiopian Embassy in 1895, the Church and State Relations and Ideological Searching of the Conservatives at the Close of the 19th Century

2020 ◽  
Vol 102 ◽  
pp. 411-419
Author(s):  
Alexander Yu. Polunov
Keyword(s):  
19Th Century ◽  
Church And State ◽  
African State ◽  
Special Importance ◽  
Common People ◽  
The People ◽  
Church Life ◽  
State Relations ◽  
The 19Th Century ◽  
The Church

The article examines the religious and symbolic aspects of the Ethiopian Embassy (mission) to Russia (1895) in the context of church and state relations and ideological searching of Russian conservatives in the end of the 19th century. The visit of the Embassy to Russia aroused special interest of the Ober-Procurator of the Most Holy Synod K.P. Pobedonostsev who saw the people of the African State as supporters of the patriarchal values, so important for him, such as – patriarchal simplicity, devotion to traditions, genuine religiousness. For Pobedonostsev the embodiment of those values in Russia were the establishments related to his activities as head of the clerical office (primarily church schools for common people), that’s why he attached special importance to the visits of the African guests to those schools in the course of their mission. The visits were meant to reveal the spiritual kinship of the Christians from that distant country with Russian church life and consolidate their attraction to Russia.

Religious oikonyms of Nizhny Novgorod Region as part of the regional cultural and historical heritage

Neophilology ◽  
2019 ◽  
pp. 483-490
Author(s):  
Olga V. Nikiforova
Keyword(s):  
19Th Century ◽  
Lexical Meaning ◽  
The People ◽  
Christian Culture ◽  
Productive Process ◽  
Historical Heritage ◽  
The 19Th Century ◽  
The Church ◽  
Nizhny Novgorod Region ◽  
Regions Of Russia

We consider religious oikonyms of the Nizhny Novgorod Region. We analyze the specifics of formation of rural toponyms on the basis of cult and religious lexicon and also establish the originality of their lexical meaning. We note that religious oikonyms have a specific place on the Russian toponymic map as they represent the church importance in the Nizhny Novgorod Region and contain the memory of the Christian culture of the Russian people. The inhabited places naming as churches and religious holidays was a productive process in the 19th century and nowadays there are still religious oikonyms in the Nizhny Novgorod Region. In the researched territory the toponyms of religious semantics were not renamed therefore many settlements kept sacral names. We prove that geographical names with Orthodoxy origins reflect not only historical and social, ethnocultural, but also and language features of the Russian ethnos. We conclude that religious oikonyms study on material of different regions of Russia allows the researcher to reveal existentional values of the villager, namely – what Saints in the area were esteemed more, what religious holidays were not indifferent to the people both pragmatically and spiritually.

scholarly journals Riik räägib rahvale: soomekeelsed korraldused Rootsi ajal

2017 ◽  
Vol 8 (1) ◽  
pp. 283-302
Author(s):  
Kari Tarkiainen
Keyword(s):  
16Th Century ◽  
New Words ◽  
Ecclesiastical Law ◽  
Public Meetings ◽  
The People ◽  
The Law ◽  
Popular Language ◽  
Church Service ◽  
The 19Th Century ◽  
The Church

Kuningas ja lääniülemad avaldasid Rootsis 16. saj alates korraldusi, mida levitati kas rahvakoosolekutel või kirikukantslist ette lugedes. See tava kodifitseeriti 1686. a kirikuseadusega. Korralduste ettelugemine muutus jumalateenistuse osaks ja nende kuulamine oli kõigile kohustuslik. Kuna riigi idaosas Soomes ei osatud rootsi keelt, hakati korraldusi soome keelde tõlkima, mistõttu Rootsi võimuperioodi lõpuks moodustasid sellised tekstid umbes neljandiku kõikidest korraldustest. Selle süsteemi tugisammasteks muutusid Kantseleikolleegiumi juures tegutsenud soomendajad ja kuninglik trükikoda, kellel oli korralduste publitseerimise privileeg. Tekstidest olid kõige tähtsamad 3–4 korda aastas esitatud palvepäevaplakatid, mis sisaldasid aktuaalseid uudiseid kõnealuse kirikupüha jaoks Piibli tekstide valguses. Korraldusi trükiti 17. saj enamasti Turus, kuid 18. saj peamiselt Stockholmis.Korralduste tekstidel on varasemal ajal arvatud olevat suhteliselt vähene tähendus soome kirjakeele arengule, mis hakkas 19. saj kulgema purismi suunas, loobudes tollases kultuurkeeles tavalistest rootsipärasustest. Uuemad vana soome kirjakeele uurimused näitavad siiski, et kuulmise järgi omandatud ning tõlkijate loodud uudissõnu ja neologisme oli rahvakeelde kandunud üsnagi suurel määral ja sedakaudu siirdusid nad ka tänapäeva soome keelde. Nõudlus soomekeelsete tekstide järele riigi idaosas ei näita 16.–18. saj mitte soomlaste rahvustunnet, vaid selle aluseks oli hoopis vajadus tagada kõikide inimeste võrdsus seaduse ees. Korraldustel oligi suur ühiskondlik tähtsus laiade rahvakihtide õigustaju arenemise ja seadustetundmise lisandumise seisukohast.Abstract. Kari Tarkiainen: The state speaks to the people: Ordinances issued in Finnish during the era of Swedish rule. In Sweden, the king and governors issued ordinances since the 16th century that were disseminated by reading them out at public meetings or from the church pulpit. This custom was codified by the ecclesiastical law of 1686. The reading out of ordinances became a part of the church service and it was compulsory for everyone to listen to them. Since people in Finland, which was the eastern part of the nation, did not understand Swedish, the ordinances started being translated into Finnish, for which reason such texts accounted for about one fourth of all ordinances by the end of the period of Swedish rule. The persons working for the Chancellery Council who translated the texts into Finnish and the royal printing house, which possessed the privilege for printing the ordinances, became the mainstays of this system. The most important of the texts were the placards presented 3–4 times a year proclaiming days of prayer, which included topical news for the church holiday in the light of biblical texts. Ordinances were printed mostly in Turku during the 17th century, but mostly in Stockholm in the 18th century.In earlier times it was thought that the texts of these ordinances had relatively little meaning for the development of written Finnish, which started proceeding in the 19th century in the direction of purism, rejecting common Swedish idioms from the civilised language of that time. More recent studies of old written Finnish nevertheless indicate that new words and neologisms adopted by ear and created by translators had carried over into popular language to quite a great extent and were transferred from there into contemporary Finnish as well. The demand for texts in Finnish in the eastern part of the nation is not indicative of the national feeling of Finns in the 16th–18th centuries. Instead, the basis for this was the need to ensure the equality of all people before the law. The ordinances were indeed very important socially in developing perception of the law among the broad strata of the population and in adding knowledge of the laws.Keywords: Swedish legislation; translation; old written Finnish; neologisms; placards declaring days of prayer; the course of a church service; disciplining of the people

The Irish Precedent for English Church Reform: the Church Temporalities Act of 1833

1956 ◽  
Vol 7 (2) ◽  
pp. 204-225 ◽  
Author(s):  
Olive J. Brose
Keyword(s):  
Church Reform ◽  
Complex Relationship ◽  
The People ◽  
The Church ◽  
Governmental Action

‘Ireland would ever seem to be the place of experiment, both of politics and of education, and a cloud of never-ending failures has encompassed her in both.’ This illuminating comment provides a perspective in which the whole peculiar and rather complex relationship between the two countries, so unnaturally yoked together, may be considered afresh. The role of Ireland as experiment and precedent for English legislation—since in many respects Ireland's condition was that of England ‘writ large’—made possible the breaking of new ground and ventures into new spheres of governmental action. In Education, the Irish situation led government into an admission of its responsibility for the education of the people by grants to the Kildare Place Society in 1815. Three decades of agitation and debate were needed in England before the same admission was made by the grant-in-aid of 1833, and the same relationship existed between Irish education experiments of the early 1830's and their later English equivalents.

scholarly journals The Vilnius icon of the Mother of God and its cult in the Greek Catholic Church of the Holy Trinity

Menotyra ◽  
2017 ◽  
Vol 24 (1) ◽  
Author(s):  
Rūta Janonienė
Keyword(s):  
Catholic Church ◽  
18Th Century ◽  
17Th Century ◽  
16Th Century ◽  
Pure Gold ◽  
Holy Trinity ◽  
The One ◽  
Oil Paints ◽  
The 19Th Century ◽  
The Church

The article discusses the icon of the  Hodegetria Mother of God, formerly placed in Vilnius.The currently missing piece of art was considered very important in the Vilnius spiritual life inthe 16th – early 20th centuries and was respected by Orthodox, Greek Catholic (Uniate) andRoman Catholic churches. A significant influence on the cult of icons was inspired by the au-thorship attributed to St. Lukas (later – only its prototype) and historical links with the familyof the Grand Duke of Lithuania Alexander Jagiellon (the icon was brought as a dowry in 1495by his wife Elena, the daughter of the Grand Duke of Moscow).In the 16th century, the icon was stored in the Orthodox Cathedral of the Blessed Mother ofGod. At that time it was possibly renewed (two side boards were replaced and the icon was re-painted with the egg-tempera technique). It is supposed that at that time the partial amendmentwas made in the oldest silver casings consisting of separate ornamented plates that were coveringthe background of the icon. Most of the knowledge about the existence of the icon exists fromthe beginning of the 17th century, when it was transferred into the church of the Vilnius Basilianmonastery of St. Trinity. There it became a major factor of Vilnius Latin and Greek Catholicreligious integration. The altar of The Mother of God in the church of St. Trinity was patronizedby the fraternity of the Immaculate Conception of Holy Mary.The image of the icons is known from the descriptions, lithographs, photographs and copiesof the 19th century. It should be noted that there are two different iconographic variations ofthe copies of the Vilnius Hodegetria (characterized by the different position of the feet of Jesus).The article raises an assumption that the icon could be repainted in the 17th century. The slightchange of the image or its iconography may have been adjusted with the silver casings made in1677. Once again the Vilnius icon was possibly renewed after the fire in 1706. In the middle ofthe 18th century, the head of Holy Mary was decorated with a new pure gold filigree crown. In1839, after the repeal of the union and the takeover of the St. Trinity‘s church by the Orthodox,the altar of Holy Mary was demolished and the icon was added to the new iconostasis. In 1866,the old artistic silver casings were melted and from the resulting material the new casing wasmade in St Petersburg, corresponding to the requirements of the Orthodox. In the same year,the icon was restored. Its oil paints were cleaned. The image unveiled at that time perhaps wasnot the first original image, but the one created after the icon base corrections, most likely inVilnius in the 16th century.

scholarly journals The Heralds of Zionism as Theological Revolutionaries

Religions ◽  
2021 ◽  
Vol 12 (12) ◽  
pp. 1100
Author(s):  
Amir Mashiach
Keyword(s):  
19Th Century ◽  
17Th Century ◽  
The People ◽  
Zionist Movement ◽  
The 19Th Century ◽  
Do So ◽  
Land Of Israel

In historiographical research, there is an approach that perceives the ideologues who preceded the Hovevei Zion movement (1881) and the Zionist movement (1896) as “heralds of Zionism”. These ideologues operated, or at least proposed the idea of the Jews’ return to the Land of Israel and establishment a political entity in the Land, beginning from the 1860s. The researchers are divided, however, on the identification of the heralds. Some locate them even earlier, in the 17th century, while others deny their very existence. This article wishes to claim that the heralds of Zionism were Orthodox rabbis, such as R. Kalisher, R. Alkalai, R. Friedland, R. Guttmacher, R. Bibas, and R. Natonek, who operated in the early half of the 19th century and transformed the Jewish theology that advocated a passive-spiritual-Divine redemption into an active-practical-natural redemption. For this purpose, it is necessary to immigrate to the Land of Israel and cultivate the land. They contended that once the People of Israel would do so, the redemption would arrive.

CAPRICCIOʼS GENRE IN MANDOLIN MUSIC AT THE END OF THE 19th – THE EARLY OF THE 20th CENTURIES (for example of the concert pieces by С. Munier)

2019 ◽  
pp. 60-71
Author(s):  
N. V. Bashmakova ◽  
K. V. Kravchenko
Keyword(s):  
19Th Century ◽  
Analytical Methods ◽  
17Th Century ◽  
Point Of View ◽  
Historical Approach ◽  
The Creation ◽  
Characteristic Features ◽  
Concert Works ◽  
In The Beginning ◽  
The 19Th Century

The purpose of this article is process of analyzing in reference to concert capriccio by C. Munier for mandolin with piano («Bizzarria», op. 201, Spanish сapriccio, op. 276) from the point of view of their genre specificity. Methodology. The research is based on the historical approach, which determines the specifics of the genre of Capriccio in the music of the late 19th and early 20th centuries and in the work of C. Munier; the computational and analytical methods used to identify the peculiarities of the formulation and the performing interpretation of the original concert pianos for mandolins with piano that, according to the genre orientation (according to the composerʼs remarks), are defined as capriccio. Scientific novelty. The creation of Florentine composer,61mandolinist-vertuoso and pedagog C. Munier, which made about 300 compositions, is exponential for represented scientific vector. Concert works by C. Munier for mandolin and piano, created in the capriccio genre, were not yet considered in the art of the outdoors, as the creativity and composer’s style of the famous mandolinist. Conclusions. Thus, appealing to capriccio by С. Munier, which created only two works, embodied in them virtually all the evolutionary stages of the development of genre. In his opus of this genre there are a vocal, inherent in capriccio of the 17th century solo presentation, virtuosity, originality, which were embodied in the works of 17th – 18th centuries and the national color of the 19th century is clearly expressed. Thus, the Spanish capriccio is a kind of «musical encyclopedia» of national dance, which features are characteristic features of bolero, tarantella, habanera, and so forth. The originality of opus number 201 – «Bizzarria», is embodied in the parameters of shaping (expanded cadence of the soloist in the beginning) and emphasized virtuosity, which is realized in a wide register range, a variety of technical elements.

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