Codex Vatopedinus gr. 610 and Its Place in the Manuscript Tradition of Kallistos Angelikoudes’ Works

Istoriya ◽  
2021 ◽  
Vol 12 (5 (103)) ◽  
pp. 0
Author(s):  
Oleg Rodionov
Keyword(s):  
Significant Part ◽  
Greek Text ◽  
Manuscript Tradition ◽  
Patristic Literature ◽  
History Of ◽  
Byzantine Period ◽  
The Church ◽  
Shed Light ◽  
Literary Legacy

The article deals with one of the oldest manuscripts containing a significant part of the theological chapters of Kallistos Angelikoudes, one of the most important hesychast authors of the late Byzantine period. Codex Vatopedinus gr. 610 was written in the late 14th c. It contains a great amount of quotations excerpted from Patristic literature. In the second part of the codex, one can find the chapters of Kallistos Angelikoudes; these 92 chapters were retrieved from a greater collection containing now about 200 chapters. The article discusses the content of the Vatopedi manuscript, pointing out to the use of many Patristic fragments included there in different works by Kallistos Angelikoudes. This may shed light on the origin and purpose of the manuscript. A further study of the history of the text of these chapters allows us to assess the place of the Vatopedi codex in the manuscript tradition of Kallistos Angelikoudes’ literary legacy. The Church Slavonic translation of this collection of Angelikoudes’ chapters made by Paisius Velichkovsky in the 1770—1790s reproduces many peculiarities of the Greek text contained in the Vatopedi manuscript and was presumably based on a copy of that codex.

Les Sans-papiers

2020 ◽  
pp. 255-266
Author(s):  
Dominic Thomas
Keyword(s):  
Police Officers ◽  
Political Representation ◽  
French Society ◽  
The Public ◽  
Public Representation ◽  
History Of ◽  
Sans Papiers ◽  
Saint Bernard ◽  
The Church ◽  
Shed Light

Control and selection have been implicit dimensions of the history of immigration in France, shaping and defining the parameters of national identity over centuries. The year 1996 was a turning point when several hundred African sans-papiers sought refuge in the Saint-Bernard de la Chapelle church in the 18th arrondissement of Paris while awaiting a decision on their petition for amnesty and legalization. The church was later stormed by heavily armed police officers, and although there was widespread support for government policies intended to encourage legal paths to immigration, the police raids provoked outrage. This provided the impetus for social mobilization and the sans-papiers behaved contrary to expectations and decided to deliberately enter the public domain in order to shed light on their conditions. Emerging in this way from the dubious safety of legal invisibility, claims were made for more direct public representation and ultimately for regularization, while also countering popular misconceptions and stereotypes concerning their presence and role in French society. The sans-papiers movement is inspired by a shared memory of resistance and political representation that helps define a lieu de mémoire, a space which is, from a broadly postcolonial perspective, very much inscribed in collective memory.

Monsignor Lord William Joseph Petre (1847–93): A Pillar of Downside

1994 ◽  
Vol 22 (1) ◽  
pp. 88-101
Author(s):  
Stewart Foster
Keyword(s):  
Liberal Education ◽  
Focal Point ◽  
Periodical Literature ◽  
House Of Lords ◽  
The Reformation ◽  
The Family ◽  
History Of ◽  
The Church ◽  
Shed Light

Ever since the purchase of the Manor of Ingatestone in 1539, the Petre family has played a prominent part not only in the history of the Catholic community in Essex, but in the life of the Church further afield. Sir William Petre, the founder of the Essex line, and two of his descendants have merited the attention of a biographer, while there has also been a substantial periodical literature associated with the family. However, no such detailed study has yet been written on perhaps the most intriguing member of the family, the little-known thirteenth Baron of Writtle, Monsignor Lord William Joseph Petre. The present article seeks to shed light on the early part of the career of this pioneer of Catholic liberal education and the first Catholic priest to take his seat in the House of Lords since the Reformation. The focal point of Petre's earlier years was the monastery and school of St. Gregory's, Downside.

Septuagintas betydning som en hellenistisk udgave af Det Gamle Testamente

2011 ◽  
Vol 74 (3) ◽  
pp. 217-231
Author(s):  
Mogens Müller
Keyword(s):  
Old Testament ◽  
Hebrew Text ◽  
Reception History ◽  
Early Church ◽  
Greek Text ◽  
Greek Version ◽  
History Of ◽  
Old Greek ◽  
The Church

The understanding of the role of the old Greek translation of the Old Testament, the Septuagint, has undergone great changes in the last decennia. From looking upon the Hebrew text as the original and the Greek text as only a translation, it has now been common to view the Greek version as a chapter in a reception history of biblical traditions. By being used by New Testament authors and in the Early Church the Septuagint gained canonical status – alongside the Hebrew Bible. Thus the Old Testament of the Church in reality consists of both versions. The article argues for this also pointing to some of the theological consequences of viewing the connection between the two parts of the Christian Bible from the perspective of reception history.

scholarly journals Totius en die boek Openbaring

1999 ◽  
Vol 33 (3) ◽  
Author(s):  
H.A. Louw
Keyword(s):  
Western Europe ◽  
Asia Minor ◽  
Greek Text ◽  
Brute Force ◽  
Book Of Revelation ◽  
History Of ◽  
Present Tense ◽  
The City ◽  
The Church

Totius and the Book of Revelation In his sermons on the book Revelation, published in 1921, the Afrikaans theologian and poet, Prof. J.D. du Toit, better known under the pseudonym Totius, took the “futurist” view as the principal way to explain this Bible book. Elements of other views like the “historicist view” were also followed, especially in the sermon on the seven churches in Asia Minor, which regarded each church as concerned with later periods in the history of Western Europe. According to Du Toit the scene of the sealing of the servants of God (7:1-8) and of the great multitude mentioned later in the chapter (7:9-17) is set at the end of time. It should, however, be better to interpret chapter 7:1-8 as the church in John's time and the vast crowd of people from every nation as an image of the redeemed in the bliss of heaven. The multitude who comes (present tense) out of the great tribulation are those who died for their faith when Revelation was written. But the article describing the multitude in the original Greek text also seems to indicate the great trouble accompanying the end of things. For Du Toit the prostitute in chapter 17 symbolizes a city, namely Babylon. The harlot, however, had slain a great number of saints who believed in Jesus (17:6). Thus the harlot cannot be identified with Babylon. The city must be Rome, the contemporary representative of the cruel empires which, through the ages have enslaved people by brute force. Rome also killed saints who served Christ. Du Toit’s greatest shortcoming in his explanation of the Book of Revelation was that he did not see that the book Revelation is rooted in a given historical situation.

Excavations at Sparta: the Roman stoa, 1988–91. Part 2

1994 ◽  
Vol 89 ◽  
pp. 377-432 ◽  
Author(s):  
G. B. Way Well ◽  
J. J. Wllkes
Keyword(s):  
History Of ◽  
Byzantine Period ◽  
New Evidence ◽  
The Church ◽  
Late Roman

Survey and excavation between 1988 and 1991 have revealed new evidence for the form, date, and history of the Roman stoa at Sparta. Nearly 200 m long, it was double-fronted and colonnaded, finished in marble, with two storeys on the S side and perhaps a single portico to the N, set either side of a central row of brick-faced concrete compartments that helped consolidate the acropolis plateau. Its order may have been archaizing Doric; it may have represented a reconstructed version of the Persian stoa. At the W end it buttressed the Round Building and its square podium. Evidence of the stratigraphy and architecture suggests it was built c. AD 130 and that the colonnades collapsed in the late 4th cent., after which it was partly incorporated into the late Roman wall circuit. The nearly central, cross-vaulted nymphaeum (bays XI–XII) was reused in the Middle Byzantine period for religious purposes, when a church was built nearby; possibly this was the church and monastery founded by St Nikon Metanoeites c.975. Occupation continued until c.1350. Interpretation of the topography of Sparta in the light of the new evidence from the stoa suggests that the still elusive agora may have been on the upper plateau N of the stoa, rather than beneath the stadium to the S.

scholarly journals The Historical Erudition of the Compiler of “The Word on the Council of Chalcedon”

Slovene ◽  
2014 ◽  
Vol 3 (2) ◽  
pp. 130-174 ◽  
Author(s):  
Dmitri G. Polonski
Keyword(s):  
Narrative Structure ◽  
Church History ◽  
The Other ◽  
History Of Christianity ◽  
Manuscript Tradition ◽  
12Th Century ◽  
History Of ◽  
Ecumenical Council ◽  
Northern Russia ◽  
The Church

The article focuses on a literary monument presenting Christological debates of the 5th century and the circumstances of the Fourth Ecumenical Council (the Council of Chalcedon), its sources, and the history of dissemination in the Slavic manuscript tradition. It introduces a list of forty-two East Slavic manuscripts of the 15‒17th centuries, including The Word on the Council of Chalcedon, a work on the history of Christianity and its dogmas. In thirty-nine of the manuscript copies, the literary monument serves as an introduction to the Slavic translation of Pope Leo the Great’s Tome to Archbishop Flavian of Constantinople (451), confirmed by the Fourth Ecumenical Council as an essential document of dogma. Judging by the provenance of the manuscript sources, in the 15‒17th centuries The Word on the Council of Chalcedon, along with the translation of Pope Leo’s Tome, were widely read and copied in the monasteries and churches of Moscow, Volok Lamsky, Pereyaslavl-Ryazansky, and Novgorod Veliky, as well as those of northern Russia. As its first researcher, O. M. Bodianskii, showed in 1848, the Slavic translation of the pope’s Tome was made from Greek by the monk Feodosii (“Theodosius the Greek”) in the 12th century. However, the attribution of The Word on the Council of Chalcedon to the same translator remains to be proved. The present work shows that the anonymous compiler of The Word on the Council of Chalcedon was well aware of the church history of the 5th century, remembering many historical details he would most probably have come across in Greek rather than in translated Slavic sources. On the other hand, several historical mistakes made by the compiler suggest that he lacked the texts necessary to verify the facts and had to rely on his memory, which occasionally failed him. Nevertheless, despite occasional factual errors and a compilative narrative structure, The Word on the Council of Chalcedon is in some ways more informative than many Byzantine chronicles.

scholarly journals ’Lest I Make You a Tertullian’: Early Anabaptist Baptismal Narratives and Patristics

Perichoresis ◽  
2019 ◽  
Vol 17 (4) ◽  
pp. 93-110
Author(s):  
Andy Alexis-Baker
Keyword(s):  
Church Fathers ◽  
Infant Baptism ◽  
The Bible ◽  
Close Analysis ◽  
Patristic Literature ◽  
History Of ◽  
Biblical Faith ◽  
The Church

Abstract Anabaptists have long been thought to have been ‘biblicists’ and shunned reading patristic literature. But a close analysis of the debates Anabaptists had with Magisterial Reformers shows that the Anabaptists developed an extensive history of baptism using church fathers. They attempted to show that adult baptism was the norm in the earliest centuries of the church and that infant baptism was the innovation away from the Bible. This debate was about who had inherited the biblical faith around baptism.

Die Kirche des hl. Romanos in Konstantinopel und ihr Umfeld

Millennium ◽  
2017 ◽  
Vol 14 (1) ◽  
pp. 191-226
Author(s):  
Arne Effenberger
Keyword(s):  
Correct Identification ◽  
The Road ◽  
The Third ◽  
Current State ◽  
History Of ◽  
Byzantine Period ◽  
On The Road ◽  
The City ◽  
The Church ◽  
Written Sources

Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.

scholarly journals On the History of the Vocabulary of the Thematic Group «Christian Virtues and Sins»: Based on the Translated Church Slavonic Hymnography

2021 ◽  
Vol 14 (10) ◽  
pp. 1547-1555
Author(s):  
Tatiana S. Borisova ◽  
Keyword(s):  
Target Language ◽  
16Th Century ◽  
Greek Text ◽  
Early 20Th Century ◽  
Russian Culture ◽  
Leading Role ◽  
Idiomatic Expressions ◽  
History Of ◽  
The Church

This study examines the formation and further evolution of the Church Slavonic and Russian vocabulary describing Christian virtues and sins. Our research was conducted on the available Church Slavonic translations of four Byzantine hymns (the Akathistos Hymn, the Great Canon of Repentance by St. Andrew of Crete, the Alphabetical Stichera from the Great Canon service, and the Great and Holy Friday Antiphons) found in Southern and Eastern Slavonic manuscripts of the 11th‑16th century, as well as Russian editions dating back to the 17th – early 20th century. The textological study revealed five main stages in the evolution of these texts caused by systematic corrections in accordance with the Greek text. Based on these results, the linguistic textological method was applied in order to reveal the main differences between said stages in regard to conveying terms relevant to Christian virtues and sins. We examined a total of 110 Greek words and idiomatic expressions in this thematic field and classified them following the method suggested by E. M. Vereshchagin who focused on ways of terms creation. There were revealed main ways these terms were formed in the target language and the general tendencies in their translation during different stages in the history of Church Slavonic. The results of our research showcased the leading role of transposition in the formation of the terms, the negligible amount of lexical loans, as well as the growing role of calquing in the history of Church Slavonic. We also showed the ways in which the Church Slavonic and Russian languages adopted new linguistic and cultural realities and reinterpreted the system of Greek ethical terms, which helps us understand the mechanisms of intercultural transfer, as well as the linguistic factors that contribute to the identification of Russian culture in the general Orthodox context

scholarly journals Being for the other: The asymmetrical Christology of Rowan Williams

2020 ◽  
Vol 41 (1) ◽  
Author(s):  
Auke L. Compaan
Keyword(s):  
Jesus Christ ◽  
Historical Study ◽  
Human Beings ◽  
Christian Church ◽  
Ethical Implications ◽  
Human Individual ◽  
History Of ◽  
The Relationship ◽  
The Church ◽  
Shed Light

What does it mean for the Christian Church to proclaim that God revealed Godself in Jesus Christ? This article tries to capture the answer given to this question by Rowans Williams, who defines and understands Christ as the ‘heart of creation’. The problem at the heart of Williams’ thought is the relationship between the finite and the infinite. If God is merely a being amongst others, the finite and infinite disintegrate into identity. If God is totally other to creation, we end up with a duality between God and creation. For Williams, the answer lies in the non-competitive union of the eternal Logos and the human individual in Jesus Christ, in whom the finite entirely and asymmetrically depends on the infinite, whilst retaining its own integrity. In clarifying Williams’ answer to the question above, firstly, I will illuminate his philosophical and metaphysical assumptions to shed light on his interpretation of Christ as the logic (logos) of creation. Secondly, Williams’ reading of the history of Christology, steering between identity and duality, will be narrated; and, thirdly, the political and ethical implications of his Christology will be discussed for the Church today.Intradisciplinary and/or interdisciplinary implications: This philosophical and dogma- historical study into Christology as narrated by Rowan Williams claims that God reveals Godself in a non-competitive relationship between the infinite and the finite, between God and the human individual in the person of Jesus Christ. This asymmetrical relationship challenges our modernistic competitive view of history, societies and human beings as consumers.

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