scholarly journals The Lost Fresco Paintings of the Inkerman Cave Churches (“Temple with Baptistery”, “Church of Geography”, Monastery of Saint Sophia)

2021 ◽  
Vol 26 (6) ◽  
pp. 31-51
Author(s):  
Yurii Mogarichev ◽  
◽  
Alena Ergina ◽  
◽  
Keyword(s):  
13Th Century ◽  
Gregory Of Nyssa ◽  
Cyril Of Alexandria ◽  
General Terms ◽  
Traditional Scheme ◽  
John Chrysostom ◽  
Southwestern Crimea ◽  
The Temple ◽  
The Church ◽  
Mountainous Crimea

Introduction. Among the “cave towns” of Mountainous Southwestern Crimea, there are monuments located in the lower reaches of the Black River valley. There are no less than 9 rock-cut monastic complexes which include about 30 temples. Methods. Some churches of the 13th–15th centuries were decorated with fresco paintings. Today, frescoes have been preserved only in one church. Sources of the 18th–20th centuries indicate traces of paintings in more than five temples. Frescoes inside the “temple with baptistery”, “Church of Geography (Eugraphy)”, and the Monastery of St. Sophia have not survived. Archival materials that expose the plots and compositions are published in this work. Analysis. The frescoes of the “temple with baptistery” date back to the 13th century. The Deesis composition is reconstructed in the apse conch. In the “Church of Geography (Eugraphy)” (the 13th century), on each side of the throne, four figures of saints are depicted (The Holy Fathers composition). This is probably: John Chrysostom, Gregory the Theologian, Basil the Great, Cyril of Alexandria, Gregory of Nyssa, Athanasius of Alexandria and two more saints from among the Cappadocian Fathers. One of them is obviously St. Blaise. This painting in general terms repeats the traditional scheme of the lower register of the painting of the apses of the cave temples of the mountainous Crimea. The monastery of St. Sofia should be dated back to the 14th–15th centuries. During the period of the monastery’s functioning, there were fresco paintings in the Main Church and Church no. 3, but all the attempts to attribute them were unsuccessful. Results. The analyzed frescoes show themes of Deesis and the Great Cappadocians. They are common for altar compositions in cave temples in South-West Crimea. In the interiors of the cave temples of Inkerman, there are: simple linear ornaments, complex plant reports, linear ornaments with complex weaving and plant elements.

scholarly journals Terminologia dotycząca pokory i pychy w pismach greckich Ojców Kościoła IV wieku

Vox Patrum ◽  
2012 ◽  
Vol 58 ◽  
pp. 327-342
Author(s):  
Mariusz Szram
Keyword(s):  
Saint Paul ◽  
Natural State ◽  
Greek Literature ◽  
Ancient Greek ◽  
Gregory Of Nyssa ◽  
Philosophy And Literature ◽  
John Chrysostom ◽  
Ancient Greek Philosophy ◽  
The New Testament ◽  
The Church

The aim of the presented paper is to analize the terminology describing humil­ity and pride that appears in the writings of the Greek Fathers of the Church of the 4th century (Basil the Great, Gregory of Nazianzus, Gregory of Nyssa, John Chrysostom). To describe a humility they used the traditional terms that derived from ancient philosophy and were also well known in the Septuagint and in the New Testament writings; and used in the letters by Saint Paul and Saint Peter. The ancient Greek thought didn’t know a virtue of humility, so the philosophers didn’t use the last of these terms. However, the first two were used in the ancient Greek literature, but usually in a pejora­tive sense and meant „smallness”, „weakness”, „misery”. In the works of Greek Fathers of the Church the adjective and the substantive had a wider semantic field than the substantive „virtue of humil­ity”. They could have meant the virtue of humility, as well as a natural state of abasement of man as a created being; or a humiliation caused by the sin, and even all lowliness in the world of spirit and matter. The terms associated with the pride, used by the Greek Fathers of the Church, remained unchanged since the time of ancient Greek philosophy and literature, which devoted to this fault not less space than later Christianity.

Preaching at Epiphany: Gregory of Nyssa and John Chrysostom on Baptism and the Church

1997 ◽  
Vol 66 (1) ◽  
pp. 1-17 ◽  
Author(s):  
Everett Ferguson
Keyword(s):  
Old Age ◽  
Fourth Century ◽  
Gregory Of Nyssa ◽  
John Chrysostom ◽  
Preliminary Preparation ◽  
To Receive ◽  
The Church

From as early as 200 C.E., the church made the spring paschal celebration its primary occasion for baptizing new converts. A week of intense preparation climaxed for the candidates in their reception of baptism early on Easter Sunday. During the fourth century, the preliminary preparation of candidates during Lent included attendance at lectures that gave doctrinal instruction. The catechumens who were ready to receive baptism at the coming Pasch turned in their names to be enrolled for the period of teaching. This registration for the final period of catechetical instruction occurred near the beginning of the year, not long after the feast of Epiphany on 6 January—celebrated in the Eastern church since the fourth century as the feast of the baptism of Christ. The proximity of these two events—a celebration of Christ's baptism and the enrolling of candidates for baptism at the next Pasch—made the time around Epiphany a propitious time for preaching sermons on baptism. Since many catechumens in the fourth century delayed their baptism until old age, many of these sermons took the form of exhortations to baptism in order to encourage the hearers not to postpone baptism but to enroll for the immediate season.

ПроблемырелигиозногообращениявюридическомтворчествеАльфонсоХ

2019 ◽  
pp. 56-85
Author(s):  
L.V. Chernina
Keyword(s):  
Iberian Peninsula ◽  
Canon Law ◽  
Religious Conversion ◽  
Legal Theory ◽  
13Th Century ◽  
Marital Relations ◽  
Political Interests ◽  
Siete Partidas ◽  
The Church ◽  
Christian Society

Статья посвящена разновидностям религиозного обращения в Кастилии в 13м веке, главным образом в том виде, в каком они появляются в легальных источниках эры Альфонсина. Заметное еврейское меньшинство существовало в средневековых христианских штатах Пиренейского полуострова наряду с более крупным мусульманским. Церковь и какимто образом государство поощряло членов этих групп принять христианство. Это было главной целью различных мер, некоторые из которых нашли свое отражение в Fuero Real , Especulo и Siete Partidas : защита собственности новообращенных, регулирование брачных отношений в связи с изменением веры, установление наказаний для тех, кто мешает человеку перейти в христианское общество. Особое внимание уделяется отступничеству отказу от христианства для иудаизма или ислама, а также методам противодействия ему, предложенным юристами Альфонсо. Широко распространено мнение, что законы, которые регулировали религиозное обращение в светской правовой теории 13го века, в основном копируют существующий канонический закон. Однако анализ показывает, что на процесс составления законов влияли как церковная традиция, так и непосредственные военные и политические интересы Кастилии.The article is dedicated to the varieties of religious conversion in Castile in the 13th century, mainly as they appear in the legal sources of Alfonsine era. A noticeable Jewish minority existed in medieval Christian states of the Iberian Peninsula alongside with a larger Muslim one. The Church and in some way the State encouraged the members of these groups to adopt Christianity. This was the main purpose of different measures some of which found their reflection in Fuero Real , Especulo and Siete Partidas : protection of the converts property, the regulation of marital relations in connection with the change of faith, establishment of punishments for those who prevent an individual from the conversion to Christian society. Special attention is paid to the apostasy a rejection of Christianity for Judaism or Islam, and to the methods to impede it, suggested by Alfonsos jurists. It is widely agreed that the laws which regulated the religious conversion in the secular legal theory of the 13th century mostly copy the existed canon law. However the analysis demonstrates that the process of composition of laws was influenced both by the ecclesiastic tradition and the immediate military and political interests of Castile.

Priesthood Ordination

2018 ◽  
Author(s):  
Jonathan A. Stapley
Keyword(s):  
Nineteenth Century ◽  
Black Men ◽  
Church Leaders ◽  
Men And Women ◽  
Joseph Smith ◽  
Book Of Mormon ◽  
The Temple ◽  
The Church ◽  
Power And Authority

Early Mormons used the Book of Mormon as the basis for their ecclesiology and understanding of the open heaven. Church leaders edited, harmonized, and published Joseph Smith’s revelation texts, expanding understandings of ecclesiastical priesthood office. Joseph Smith then revealed the Nauvoo Temple liturgy, with its cosmology that equated heaven, kinship, and priesthood. This cosmological priesthood was materialized through sealings at the temple altar and was the context for expansive teachings incorporating women into priesthood. This cosmology was also the basis for polygamy, temple adoption, and restrictions on the participation of black men and women in the church. This framework gave way at the end of the nineteenth century to a new priesthood cosmology introduced by Joseph F. Smith based on male ecclesiastical office. As church leaders expanded the meaning of priesthood to comprise the entire power and authority of God, they struggled to integrate women into church cosmology.

The Minor Prophets as Christian Scripture in the Commentaries of Theodore of Mopsuestia and Cyril of Alexandria

2018 ◽  
Author(s):  
Hauna T. Ondrey
Keyword(s):  
Old Testament ◽  
Full Range ◽  
Positive Role ◽  
Cyril Of Alexandria ◽  
Theodore Of Mopsuestia ◽  
Positive Account ◽  
Mosaic Law ◽  
Recent Tendency ◽  
The Church ◽  
Minor Prophets

This work compares the Minor Prophets commentaries of Theodore of Mopsuestia and Cyril of Alexandria, isolating the role each interpreter assigns the Twelve Prophets in their ministry to Old Testament Israel and the texts of the Twelve as Christian scripture. It argues that Theodore does acknowledge christological prophecies, as distinct from both retrospective accommodation and typology. A careful reading of Cyril’s Commentary on the Twelve limits the prospective christological revelation he ascribes to the prophets and reveals the positive role he grants the Mosaic law prior to Christ’s advent. Exploring secondly the Christian significance Theodore and Cyril assign to Israel’s exile and restoration reveals that Theodore’s reading of the Twelve Prophets, while not attempting to be christocentric, is nevertheless self-consciously Christian. Cyril, unsurprisingly, offers a robust Christian reading of the Twelve, yet this too must be expanded by his focus on the church and concern to equip the church through the ethical paideusis provided by the plain sense of the prophetic text. Revised descriptions of each interpreter lead to the claim that a recent tendency to distinguish the Old Testament interpretation of Theodore (negatively) and Cyril (positively) on the basis of their “christocentrism” obscures more than it clarifies and polarizes no less than earlier accounts of Antiochene/Alexandrian exegesis. The Conclusion argues against replacing old dichotomies with new and advocates rather for an approach that takes seriously Theodore’s positive account of the unity and telos of the divine economy and the full range of Cyril’s interpretation.

Art, Craft, and Theology in Fourth-Century Christian Authors

2020 ◽  
Author(s):  
Morwenna Ludlow
Keyword(s):  
Fourth Century ◽  
Detailed Examination ◽  
Fine Art ◽  
Active Response ◽  
Gregory Of Nyssa ◽  
Starting Point ◽  
Shared Practice ◽  
John Chrysostom ◽  
Literary Techniques ◽  
Applied Arts

Ancient authors commonly compared writing with painting. The sculpting of the soul was a common philosophical theme. This book takes its starting-point from such figures to recover a sense of ancient authorship as craft. The ancient concept of craft (ars, technē) spans ‘high’ or ‘fine’ art and practical or applied arts. It unites the beautiful and the useful. It includes both skills or practices (like medicine and music) and productive arts like painting, sculpting, and the composition of texts. By using craft as a guiding concept for understanding fourth-century Christian authorship, this book recovers a sense of them engaged in a shared practice which is both beautiful and theologically useful, which shapes souls but which is also engaged in the production of texts. It focuses on Greek writers, especially the Cappadocians (Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa) and John Chrysostom, all of whom were trained in rhetoric. Through a detailed examination of their use of two particular literary techniques—ekphrasis and prosōpopoeia—it shows how they adapt and experiment with them, in order to make theological arguments and in order to evoke an active response from their readership.

Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers

2008 ◽  
Vol 62 (3) ◽  
pp. 233-260 ◽  
Author(s):  
Christine Shepardson
Keyword(s):  
Fourth Century ◽  
Jerusalem Temple ◽  
John Chrysostom ◽  
Political Boundaries ◽  
The Temple

AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jerusalem Temple. us without the Temple sacrifices, fourth-century Jewish festivals, these authors claimed, defied God's biblical commands, a declaration with sharp implications for Judaizing Christians. Demonstrating the nuances of this argument, which crossed eastern linguistic and political boundaries, contributes to complex discussions regarding these texts' audiences, highlights distinctive elements that their contexts shared, and reveals an unrecognized role that the Temple's destruction played in fourth-century anti-Judaizing discourse.

Three Ways to Imitate Paul in Late Antiquity: Ekstasis, Ekphrasis, Epektasis

2021 ◽  
Vol 114 (1) ◽  
pp. 96-117
Author(s):  
Michael Motia
Keyword(s):  
Late Antiquity ◽  
Meaning Making ◽  
Gregory Of Nyssa ◽  
Dionysius The Areopagite ◽  
John Chrysostom ◽  
Heaven And Earth ◽  
Pseudo Dionysius ◽  
Scholarly Attention

AbstractRobert Orsi’s argument that religion, more than a system of “meaning making,” is a “network of relationships between heaven and earth” helps us understand what is at stake in imitation for early Christians. The question for Orsi is not, “What does it mean to imitate Paul?” as much as it is, “In what kind of relationship is one engaged when one imitates Paul?” Christians argue over both what to imitate (Who is Paul?) and how to imitate (How should Christians relate to Paul in order to be like him or to render him present?). The what has received lots of scholarly attention; this paper focuses on the how. I compare the range of possibilities of how to imitate Paul by focusing on three influential accounts of mimesis: Pseudo-Dionysius the Areopagite (ekstasis), John Chrysostom (ekphrasis), and Gregory of Nyssa (epektasis).

ТРАДИЦИИ СТРАННИЧЕСТВА И ХРАМОПОПЕЧЕНИЕ: НА МАТЕРИАЛАХ ВОЛОГОДСКОЙ ГУБЕРНИИ ВТОРОЙ ПОЛОВИНЫ XIX – НАЧАЛА XX ВЕКА

2021 ◽  
pp. 60-67
Author(s):  
Наталья Александровна Шушвал
Keyword(s):  
Fund Raising ◽  
Organic Part ◽  
Parish Community ◽  
Peasant Community ◽  
The Temple ◽  
The Church

В статье на архивных и этнографических материалах Вологодской губ. рассказывается о месте и роли странничества в деле храмопопечения. Само храмопопечение в крестьянском сообществе представляло собой заботу об устройстве храма – его внешнем и внутреннем благолепии, а также отношение к нему, бытующее в крестьянской среде во второй половине XIX – начале XX в., и все виды и формы коммуникаций, вызванные этим отношением. Сбор доброхотных подаяний для нужд храма являлся частью индивидуальных форм храмопопечения и органичной частью странничества. В статье прослеживается, как происходила организация сборов на храм внутри приходского сообщества, какую роль в ней исполняли священнослужители, какими качествами обладали сами сборщики и что являлось мотивами для участия в данной практике храмопопечения. Сборщики на храм иногда собирали средства без разрешения епархиального начальства, выпадали из церковной нормативности, но при этом полностью соответствовали пониманию крестьянами истинного благочестия. Несмотря на стремление церкви регулировать данный вид попечения, оно было ярким проявлением крестьянской религиозности. В статье можно увидеть, что странничество в крестьянской среде было бы невозможно без таких явлений крестьянской жизни, как странноприимство, идеи милосердия и представления о храме как о сакральном центре крестьянской общины. The article on the archival and ethnographic materials of the Vologda province tells about the place and the role of wandering in the matter of church care. The care of the church itself in the peasant community was a concern for the structure of the church – its external and internal splendor, as well as the attitude towards it that existed in the peasant environment in the second half of the 19th – early 20th centuries and all types and forms of communication caused by this attitude. Collecting voluntary alms for the needs of the temple was part of individual forms of church care and an organic part of wandering. The article notes how the church fund-raising had organized within the parish community, what role the clergy played in it, what qualities the collectors themselves possessed, and what were the motives for participating in this practice of temple care. Canvassers sometimes raised funds for the church without the permission of the diocesan authorities, which fell out of church standards, but at the same time fully corresponded to the peasants’ understanding of true piety. Despite the desire of the church to regulate this type of care, it was a vivid manifestation of peasant religiosity. It can be seen in the article that wandering among the peasant environment would have been impossible without such a phenomenon of peasant life as hospitality, the idea of mercy, and the idea of the temple as the sacred center of the peasant community.

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

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