The legacy of St. John Chrysostom in European theological disputes of the 17th century (Наследие святителя Иоанна Златоуста в европейских богословских спорах XVII столетия) (original) (raw)
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Traditores в полемике блаженного Августина с донатистами по его Трактатам на Евангелие от Иоанна
Статья посвящена некоторым аспектам полемики блаженного Августина Иппонского в его Трактатах на Евангелие от Иоанна с расколом донатистов. В частности, разбирается термин traditor в богословии святого Августина, являвшийся определяющим для раскольников-донатистов. The article covers some aspects of the controversy of St. Augustine of Hippo with the split of the Donatists in his Tractates on the Gospel of John. In particular we consider the term "traditor" in the theology of St. Augustine which was determinative for the dissident Donatists.
Поучения святого Кирилла Иерусалимского в одной рукописи XVII века (заметки по списку BN 12228)
„Europa Orientalis” 36 (2017), s. 241-249, 2017
Catechesis of St. Cyril of Jerusalem in manuscript kept safe in Poland (comments to codex BN 12228) The most famous literary work of St. Cyril of Jerusalem are two cycles of his catechesis addressed to the catechumens (Catechetical Homilies) and the just baptized Christians (Mystagogic Catecheses). No later than in the beginning of 10th century in Bulgaria the text of catechetical lectures was translated from Greek into Church-Slavonic, repeatedly copied and was coming into the tradition of the Orthodox Slavs. Today are known two main variants of the Slavic translation of the catechetical lectures of Cyril of Jerusalem, it means to the existence of two traditions of copying the text. This article presents informations about a barely known copy of Cyril’s work in the Cyrillic manuscript from the collections of the National Library in Warsaw.
«И иномоу бєщинью оучахоу»: Неортодоксальні складові канонічного протистояння кирило-мефодіївської та латинської церковних традицій у світлі «Житія Константина Філософа» другої половини ІХ ст., 2022
The article is devoted to the analysis of the 15th chapter of the anonymous «Life of Constantine the Philosopher», written by one of his followers in the second half of the 9th century, who inconsiderable detail described a number of Slavic traditional and prescriptions beliefs, worldview sand pre-Christian, gentile polygamous norms of family and marriage relations, peculiar to the early medieval Moravian communities in the possessions of prince Rastislav. Constantine’s hagiographer constructed his message in the form of accusations brought against the Latin missionaries, the opponents of the Thessalonian brothers in Moravia, for their tolerating or even promoting and practicing the mentioned pagan customs, sacrifi cial practices and unorthodox teachings outside the offi cial doctrines of the Latinor Byzantine Churches. Based on the comparison of the actual hagiographic fragment with other various sources of similar content, as well as by studying the currently known historiographical concepts of the midd-20th – the early 21st centuries, diverse in terms of time and geography, the author made an attempt to determine the origin of all the traditional norms and worldview ideas, mentioned by Constantine’s hagiographer, and therefore to reconstruct the methods of their eradication, used by Constantine-Cyrill in the possessions of the Moravian prince Rastislav in 860-s, and later by the Great Moravian archbishop Methodius as well as by his followers in the state of prince Sviatopluk in 870–880-s. The author comes to conclusion that «The Life of Constantine», on the one hand, refl ected the far-western Iro-Scotian doctrine about the Antipode sand the spherical shape of the Earth, carried over the Morava basin in the fi rst half of the 9thcentury by missionaries of the Bavarian diocese sand monastic communities, particularly from the intellectual and ecclesiastical environment of the Archdiocese of Salzburg; instead, the rest of the prescriptions apparently resulted from the destructive perception of certain Latin patristic ideas by the mainly neophyte Moravian population. On the other hand, the confrontation between the Cyrill-Methodian missionary tradition and the original Latin strategy of non-violent evangelization (due to which the Moravian neophytes preserved their own pagan tradional norms and worldviews for a long period of time) in the lands of the Moimirids is quite clearly evident in the light of Constantine’s legend.