scholarly journals ARCHAEOLOGICAL RESEARCH ON THE TERRITORY OF THE ZNAMENSKAYA CHURCH IN KHASAVYURT

2019 ◽  
Vol 15 (3) ◽  
pp. 496-532
Author(s):  
Guguev K. Yuriy ◽  
Artur I. Taymazov ◽  
Askerhan K. Abiev
Keyword(s):  
Archaeological Research ◽  
Cultural Layers ◽  
Church Studies ◽  
The Temple ◽  
Second Period ◽  
The Church

The article is devoted to the results of exploratory archaeological research on the territory of the Znamenskaya Church in Khasavyurt. To identify and explore the cultural layers we created three test pit a total area of 12 sq. m. Archaeological research revealed the presence in this territory of late cultural layers. Inside the Church (pits # 2 and # 3) they belong to two stratigraphic periods. Chronologically, the first period lasted from the time of the construction of the temple in 1902-1907 gg. before the fire of 1943, the Second period covers the time from the fire of 1943 to the present (beginning of 2000-ies?). In the cultural strata outside the Church (pit No. 1) the fire was not reflected. They also belong to two chronological periods, but one of them covers the time of construction of the temple (1902-1907), and the second – the time of its operation up to the present. Neither inside nor outside the Church studies have revealed any cultural layers and remains prior to the time of its construction.

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.

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.

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.

Archaeological works to the north of the Great Amun temple at Jebel Barkal (Sudan): preliminary results and new perspectives

2021 ◽  
pp. 36
Author(s):  
Maxim A. Lebedev
Keyword(s):  
Archaeological Research ◽  
Surrounding Area ◽  
Preliminary Results ◽  
The North ◽  
Actual Nature ◽  
Political Center ◽  
History Of ◽  
Field Season ◽  
Special Mention ◽  
The Temple

The paper presents preliminary results and discusses future perspectives on archaeological research in the area to the north of the Great Amun temple at Jebel Barkal (Napata) in connection to the most recent excavations of elite Meroitic structure B 1700. The field season of 2020 at B 1700 continued to bring to light a new monumental foundation platform of the cellular type constructed for a building which function and meaning remain a subject for debate. The now available data suggest that B 1700 followed the classic Meroitic square plan with rooms arranged around a central columned space, utility chambers on the ground floor, and official areas on the upper floor(s). Paper discusses general features of the exposed plan of B 1700, the process of its construction, recorded archaeological matrix, and finds. Special mention is made of the brick masonry, earlier occupation phase, later activities at the site, and the great pottery dump which was extensively used in the fill of the foundation platform. The author argues that elite building B 1700 was probably constructed at the time of king Natakamani (1 century AD) – one of the most known Kushite rulers of the Classic Meroitic period – and did not continue functioning for more than, probably, one century. The study of B 1700 and its surrounding area has a considerable significance for reconstructing the history of the development of the temple and royal zone to the north of the temenos of the Great Amun temple at Jebel Barkal as well as provide new data on the actual nature of Napata as an economic and political center of Meroitic Kush.  

The Emergence of Cremations in Eastern Fennoscandia: Changing Uses of Fire in Ritual Contexts

2017 ◽  
Author(s):  
Jarkko Saipio
Keyword(s):  
Bronze Age ◽  
Western Europe ◽  
Northern Europe ◽  
Northern Eurasia ◽  
Archaeological Research ◽  
Late Neolithic ◽  
Mortuary Ritual ◽  
Cultural Layers ◽  
Germanic Languages ◽  
Neolithic Cultures

Since the 1980s, a rapid increase in the number of Mesolithic and Neolithic cremation burials discovered has prompted a substantial re-evaluation of the position of cremation as a prehistoric mortuary ritual in northern Eurasia. Sporadic but persistent appearances of cremation in a wide variety of cultural contexts from early Mesolithic to late Neolithic have undermined the traditional models seeing cremation and inhumation as two radically different ways to treat the deceased. In studies of north-western Europe, from British Isles to southern Scandinavia, it is now widely recognized that inhumation and cremation co-existed in many Mesolithic and Neolithic cultures traditionally treated as textbook cases of mortuary practices emphasizing the corporeal integrity of the deceased. Importantly, the unexpected appearances of cremation are only one part of a wider challenge to the traditional assumption of dominance of primary burial in Mesolithic and non-megalithic Neolithic cultures of northern Europe. One important aspect of this challenge are finds of scattered burnt and unburned human bones in Mesolithic and Neolithic cultural layers, suggesting that articulated pit inhumations may actually represent exceptional cases (e.g. Hallgren 2008; Larsson 2009). North-eastern Europe still remains a white area in regional studies of pre- Bronze Age appearances of cremation in northern Europe. This border generally coincides with the language barrier between Germanic languages and various ‘eastern’ languages in terms of local archaeological research traditions. On the other hand, the border also roughly coincides with many genuine differences in archaeological record. Therefore, there is an obvious danger that differences in archaeological research histories and differences in archaeological phenomena become intermingled, creating ill-founded generalizations and assumptions. This chapter examines the earliest known cases of cremation in Eastern Fennoscandia, the area consisting of Finland, the Kola Peninsula, and Russian Karelia (Fig. 11.1). It is currently the easternmost part of northern Europe where confirmed cases of Mesolithic and Neolithic cremation have appeared so far. Such cases are currently few and little studied but they have a potential to redefine the whole study of prehistoric mortuary rituals in the area. In most of Eastern Fennoscandia acidic soil usually does not preserve any unburned bone material older than about a thousand years.

Is There No Blessing for Me?

2019 ◽  
pp. 104-118
Author(s):  
Quincy D. Newell
Keyword(s):  
Salt Lake ◽  
Church Leaders ◽  
Joseph Smith ◽  
The Dead ◽  
To Receive ◽  
The Temple ◽  
The Church

By the 1880s, Jane James began a campaign to get permission to perform the temple rituals she believed were necessary to reach the highest degree of glory after death. She wanted to be sealed to Joseph Smith as a child and to receive her endowment, requests that church leaders denied. In 1888, James received a temple recommend to do baptisms for the dead in the Logan Temple. James’s children, meanwhile, made their ways out of the church. She received a second patriarchal blessing in 1889, which may have encouraged her to persist despite her disappointments. Her ex-husband Isaac James returned to Salt Lake in 1890 and lived with Jane James until his death in 1891. The following year, Jane James’s brother Isaac Manning came to live with her. In 1894, church leaders created a temple ceremony to seal Jane James to Joseph Smith as a servant rather than a child.

Introduction

2019 ◽  
pp. 1-23
Author(s):  
Stewart Mottram
Keyword(s):  
English Literature ◽  
Elizabeth I ◽  
Church Reform ◽  
George Herbert ◽  
Roman Catholicism ◽  
Protestant Church ◽  
History Of ◽  
The Temple ◽  
Bear Witness ◽  
The Church

This chapter introduces the book as a whole, tracing the history of protestant iconoclasm and ruin creation across the long reformation, from the dissolution of the monasteries in the 1530s to the disestablishment of the English protestant church in the 1650s. It focuses attention on the poet George Herbert, whose poems, in The Temple (1633), on aspects of church interiors bear witness to the sanctioned iconoclasm of successive Tudor governments—iconoclasm that had broken altars, upended statues, and whitewashed church walls. Herbert was a protestant minister whose poetry celebrates the church established under Elizabeth I, defining its reformed appearance as a middle ground—‘Neither too mean, nor yet too gay’—between Genevan Calvinism and Roman catholicism. But Herbert’s poetry also reveals anxieties about the future of English protestantism—besieged not only by catholic plots but also by puritan and presbyterian clamours for further church reform. Herbert’s anxieties over this twofold threat to the English church are at once anti-catholic and anti-iconoclastic. Although Herbert celebrates the protestant reforms that had dissolved monasteries and destroyed catholic shrines, his poetry also attacks puritans, whose dissatisfaction with the half-hearted reforms of the Elizabethan settlement sought in Herbert’s eyes to ruin the church from within. Herbert’s paranoid poetry provides a keynote for this study’s exploration of the ruined churches and monasteries represented in early modern English literature—ruins, the study argues, that betray similar anxieties about the consequences of catholic plots and puritan iconoclasm for the fate of the English church in its formative century.

Sign in / Sign up

Export Citation Format

Share Document