رحلة سليمان بن صيام إلى فرنسا (عام ١٨٥٢ م.): صفحة منسية في تاريخ الجزائر

شهدت معظم الدول العربية في القرن التاسع عشر حركة أدبية لا مثيل لها، ليس فقط من حيث غزارة الطباعة والنشر، بل من حيث انفتاح هذه الدول على أوروبا. وقد كان سفر مواطني البلدان العربية إلى أوروبا بأعداد متزايدة، أحد أبرز مظاهر هذه الحركة، الى ما كانت إلا حصيلة حاصل لفترة عرفت فيما بعد بـلاعصر النهضة». وكان هناك إمام مصري، من أوائل الذين سافر وا الى أوروبا طلبا للعلم، وهر رفاعة رافع الطهطاوي الذي أقام في باريس بين ١٨٢٦ و١٨٣١، وكتب رحلة سماها «تخليص الإبريز فى تلخيص باريز أو الديوان النفيس في إيوان باريس." اشتهر هذا الكتاب بعمق التفكير وعناية مؤلفه بأو جه الحياة المختلفة للمجتمع الإفربجي. قام الطهطاوي بكتابة ر حلكه خلال إقامته في باريس. وقد ذكر في مقدمة رحلته نصيحة الشيخ حسن العطار في هذا الشأن: «فلما رسم اسمي فى جملة المسافرين، وعزمت على التوجه، أشار علي ... شيخنا العطار... أن أنبه على ما يقع في هذه السفرة، وعلى ما أراه وما أصادفه من الأمور الغريبة، والأشياء العجيبة، وأن أقيده، ليكون نافعا في كشف القناع، عن محيا هذه البقاع، التى يقال فيها عرائس الأقطار، وليبقى دليلايهتدى به إلى السفر إليه طلاب الأسفار.»"

L'Asie Mineure des géographes allemands au milieu du XIXe siècle : le projet scientifique de Carl Ritter

La présence de voyageurs dans l'Empire Ottoman est ancienne et ne date pas du XIXe siècle (Yérasimos 1991). La spécificité du début du XIXe siècle, des années 1830 en particulier, c'est de correspondre à la mise en place d'un réseau d'échange et de correspondance via les sSociétés de géographie qui sont fondées à Paris (1821), Berlin (1828) et Londres (1829). Ce moment d'institutionnalisation de la géographie repose en effet sur un partage des tâches entre géographes de cabinet et voyageurs (Surun 2006 : 128) : des instructions précises sont données aux voyageurs, les réseaux de circulation de l'information se structurent tout au long du siècle et les données collectées sur le terrain sont soumises à des procédures de validation au sein des sociétés de géographie.

The American Orthodox Churches and Clergy in the 21st Century

In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost always add an cthnic qualificr: Grcck Orthodox, Russian Orthodox, Syrian Orthodox, etc. Consequently, many Orthodox Churches — Byzantine and Oriental alike — that have faithful in the United States have organized their own jurisdictions in North America: the individual "ethnically based" parishes were later united into centrally administrated dioceses subordinated to the "Mother Churches" in the Old World. The original goal of American Orthodox jurisdictions was clear: to minister to the religious needs of the diverse immigrant ethnic communities: the Greeks, Russians, Serbians, Romanians, Armenians, Copts, etc. There is no doubt that for the first generation of immigrants these ethnically based Orthodox jurisdictions brought a big measure of order and unity to ethnic groups that otherwise would have remained fragmented and enfeebled in an "American melting pot".

Saint Jean Chrysostome arabe. Histoire de la traduction et réception (1)

Les premières traductions des oeuvres de Jean Chrysostome virent le jour dans les milieux monastiques palestiniens et sinaïtiques vers le 9e siècle. Mais ce n’est qu’à partir du 11e siècle qu’une « mission » de traduire toute oeuvre attribuée à Chrysostome fut mise en place. À cet effet, Antoine higoumène de Saint-Siméon-le-jeune près d’Antioche traduisit la Vie de Jean Chrysostome du Pseudo-Georges d’Alexandrie. Le même traduisit les deux Commentaires sur les évangiles selon Matthieu et Jean. À la même époque ʿAbd Allāh Ibn al-Faḍl traduisit les Commentaires sur la Genèse et les épîtres aux Romains et Hébreux. Les traductions se succédèrent jusqu’aux époques modernes, une tentative de rendre toute oeuvre chrysostomienne ou pseudochrysostomienne accessible au lecteur arabophone. La présente étude est une liste exhaustive de toutes ces traductions.

Kharetat al mousafer, an 18th-century proskynetarion of Jerusalem and The Holy Land from Saydnaia

In this article, I discuss a proskynetarion icon of the Holy Land and Jerusalem, called the Kharetat al mousafer, located in Saydnaia Monastery in Syria. The relationship between pilgrimages and proskynetaria, which served as a tool of Christian propaganda, will be discussed with a focus on the Saydnaia proskynetarion as a case study, showing the way of the Melkite painter, Issa al-Qudsi depicted the Holy Land topography. In this icon, the Holy Sepulchre (Church of Resurrection) was also represented, opening a discussion around proskynetaria in Syria during the eighteenth century.

Saint Georges et la recomposition symbolique de Beyrouth (IVe-XVe siècle)

Saint Georges est la figure sacrée qui a contribué à façonner le visage historique de Beyrouth depuis le XIVe siècle. La ville n’a cependant pas toujours été consacrée à ce saint. Au haut Moyen âge, une autre logique votive s’exprimait sur le territoire beyrouthin, centrée sur la figure du Sauveur, les saints militaires et leurs sites étant confinés à la lisière du territoire urbain. Cette contribution vise à réfléchir sur les circonstances qui auraient entraîné l’entrée en ville d’un saint militaire. Elle cherche à établir l’impact de ce dernier tant au plan symbolique que concret sur les représentations de la population chrétienne et musulmane et sur la recomposition de la fabrique urbaine qui en a découlé

The Syrian Melkites of the Lusignan Kingdom of Cyprus (1192-1474)

The Melkites of Cyprus like the Georgians identified with the Greek Church and followed their rite. They began settling on Cyprus during the later Byzantine period and were prominent on Lusignan Cyprus (1192-1474) as traders, especially in Famagusta, the chief port of the island. In Syria and Lebanon from the time of the seventh century Arab conquest onwards they had developed a distinct religious identity in opposition to both Muslims and non-Chalcedonian Christians, expressed through a tradition of composition or translation of religious works into Arabic. This tradition continued on Cyprus. Since, however, most of the Cypriot population were Chalcedonian Christians, Latin, Greek or Maronites, the Melkites on Cyprus were absorbed by degrees into the Latin ruling class and the Greek majority population. The absence of a politically and numerically dominant Muslim ‘other’ and of important non-Chalcedonian Christian groups facilitated this absorption.

Priestly Ornaments and the Priesthood of the Mother of God

There are many exegetical and liturgical sources comparing the Virgin to the officiating priest. During the mass, he raises the Eucharistic bread and wine whose purpose is to offer to the faithful the only Son of Mary. It is in this perspective that the Virgin displays, in certain number of examples, the attributes of the priest giving her a sacerdotal meaning. She presents herself as the eminent model of the priest. However, this idea can not be applied systematically to all Marian images. These must include specific indications going in this direction

Protestant Missionaries Perspectives on the Arab Orthodox and Orthodoxy at the Turn of the 20th Century

Some centuries after the onset of European missionaries to the East and their competition over winning converts, Protestants started their missionary work at the turn of the nineteenth century in an East which was then under the Ottoman Rule. From Aleppo to Palestine, they eventually promulgated across the entire Near and Middle East, with the purpose of instilling in the population there — both Muslim and Christian — what they believed to be the “true” Christian faith. In fact, their claim revolved around their firm conviction that both Catholics and Orthodox have gone astray in their basic elements of faith, which in turn have always dissuaded the Moslems to accept Christianity as the true religion. From primary protestant sources, this paper will focus on their perspective regarding the “degrading” Orthodox faith, and their “shallow” clerics and “obsolete” established traditions.

المثلّث الرحمات المطران ألكسندروس جحا (1886_1968): حياته ومذكراته

يتناول بحثنا إعادة إحياء ذكرى المثلّث الرحمات المطران ألكسندروس جحى. كما يتناول سيرة حياته وبعض مذكّراته خلال الرحلة التي قام بها إلى روسيا عام 1945 ، لمناسبة انتخاب بطريرك موسكو وكل الرّوسيا ألكسي الأول. سنتطرّق، في هذا البحث، إلى مراحل سفر المثلّث الرحمات المطران جحى إلى روسيا مع أعضاء وفد بطريرك انطاكية وسائر المشرق، ومدى العلاقة الوطيدة بينهم وبين بطريركيّة روسيا. كما سنورد بعض الخطابات التي ألقاها المطران جحى.