The Royal Institution during the Liturgy in Medieval Bulgaria (original) (raw)

The development of the liturgical practice during the different periods of the Church history has been connected with the ruler's institution and in particular-with the participation of the emperor in the very ritual. As early as the 6 th century, the Byzantine rite became "imperial", and as its symbol it appeared the "St. Sophia", built by Justinian (527-565 A.D.). All mentioned from this article, represents the role which the ruler's institution had in the liturgy of the Eastern Church and the importance which had been given to the emperor's participation in the liturgical action. The changes, which occurred in the church ritual during the Middle Ages, didn't affect essentially the ruler's role, but only changed the scale and the duration of his participation, in conformity with the overall minimization and concentration of the action into the new spatial dimensions of crucidomed temple. The resemblance in the ruler's role in the liturgical practice and the parallels in the peculiarities of the architectural environment confirm the direct succession of mystics and liturgical ordinance from the Byzantine Church to the Bulgarian Church, which proofs the importance of Constantinople for the cultural and religious development of the Mediaeval Bulgarian state.

Liturgy and Mosaics: the Case Study of the Late Antique Monuments from Bulgaria

Niš and Byzantium Zbornik Radova XVI, 2018

The various liturgies and various 'Christianities' in the Central and Eastern Balkans The late antique provinces in the boundaries of present-day Bulgaria do not constitute a single area of constant and non-changing Early Christian liturgy. On the contrary, similarly to the entire Early Christian world, it was in a process of shaping 1 in a very dynamic and long period, from the Edict of Mediolanum of Constantine I and Licinius I in 313 up to the beginning of the 7 th century, when part of the provinces were invaded and thorn out of the Early Byzantine empire. The influences and orientation were to a greater extent traditional for the Roman and Late Antique provinces (mainly Moesia Inferior and partly Moesia Superior, Dacia Mediterraneana, Thracia and Macedonia) in the boundaries of the present-day Bulgaria 2. So the Northeastern part of Eastern Illyricum and Dacia belonged and tended to Rome, Northern Italy and Western Balkans, with the Latin language dominating. The Southeastern part, the one of the interior of Thracia and Thracia Pontica, tended to the Greek centers and the Greek language was dominating. The Southwestern part, that one of Macedonia, also with dominating Greek language, was at the beginning under the church jurisdiction of Rome through the Pope's vicariate in Thessaloniki. But since 451, the year of the Council at Chalcedon, already became a part of the Patriarchate of Constantinople. Constantinople played a significant role for the further development of the liturgy in Late Antiquity 3. First adhering to the Syrian Antiochian liturgy,

Собор Софії у Константинополі та формування традиції церковного будівництва Руси-України [Sophia Cathedral in Constantinople and formation of Rus`-Ukraine church construction traditions]

Вісник Національного університету "Львівська політехніка". Серія "Архітектура"", 2019

In the Byzantine-Slavic culture, the tradition of honoring Sophia-the Wisdom of God-is very important. The idea of Sofia acquired special significance in the Ancient Rus written culture and fine arts. The Constantinople temple of Sophia (Hagia Sophia) in the Middle Ages was often described not only by Byzantine authors, but also by the Westerners. Information about this temple also became a common theme in the written culture of Russia. Kievan and Novgorod scribes often resorted to a description of the architecture and artistic characteristics of the majestic Constantinople Temple. However, in architectural studies until now no visible influence of the Constantinople church on the church architecture of the East Slavic regions has been noted. This is quite strange, because in the history of the architecture of Rus'-Ukraine there are many examples of direct copying or creative processing of specific architectural models. Examples of such copying give reason to consider from this point of view also the architectural composition of the temple of Sophia in Constantinople. Hagia Sophia's architectural composition is very specific. The constructive system of the overlappings of the Constantinople Cathedral is formed from a massive central dome and two additional vaults, which have the form the halves of dome. These vaults are located on opposite sides of the dome and restrain its load on the longitudinal axis of the structure. The huge dome and two additional vaults are the main elements of the threepart architectural composition of Sofia. Other elements of the temple are subject to these three main forms. Described three-component composition of the main Constantinople Temple is clearly read at its intersection and on the plan. The three-part spatial composition is also the most characteristic feature of the typology of Ukrainian church construction. Many wooden churches in Ukraine consist of a three-part plan, which is shaped like a rectangle. The central part is slightly larger than the other two. The part located from the east serves as an apse. Therefore, this part from the outside often has a multi-faceted shape. In addition, a very special type is common among Ukrainian wooden churches. His peculiarity is manifested in the fact that not only the eastern but also the western part has an outside multi-faceted shape. They can be called churches with double apses. Churches with double apses are widespread in different regions of Ukraine. Such churches are known in Galicia, Northern Bukovina, Podillya and Left-Bank Ukraine. The development of the type with double apses began with the temples that had a central dome and low vaults over two other parts. According to the author, Constantinople Cathedral served as a model, a visual example, for the emergence of churches with double apses in Ukraine. This type of church serves as a visible confirmation of the connection of Rus'-Ukraine with the Eastern Christian cultural tradition.

Making middle Byzantine Constantinople: Imperial devotional sites and ideology from Basil I to John II Komnenos

This thesis discusses the mingling of changes and continuities in the layout of mediaeval Constantinople through the lens of monastic buildings (both imperial and otherwise) and the urban worship of saints and the Theotokos; its chronological focus extends from the late ninth through the middle of the twelfth centuries. It further addresses the important changes that Evergetine monasticism elicited in imperial religiosity and the care of the dead in the court context.

Encyclopaedia of the Hellenic World, Volume 3: Constantinople (Athens, Greece, 2008) – entry: “Middle Byzantine Religious Architecture in Constantinople”

The Middle Byzantine period, or its first part (843/867-1025) at least, brings revival, new rise of Byzantium, in both politics and culture. Many personalities, achievements, and buildings are optimistically and somewhat pretentiously labeled as ' new' . This epithet, nonetheless, should be understood only as ' renovated' , ' restored' , or ' revived,' 1 bringing back to life their namesake predecessors, usually from the ' glorious' times of Constantine and Justinian.

The Bulgarian St. Stefan church in Istanbul: an architectural project from 1890s and its multifunctional application in Bulgaria

The paper analyses and compares some architectural projects connected with the construction of Bulgarian St. Stefan church in Istanbul. It views the theoretical and practical possibilities for their implementation in Bulgaria after the Liberation. It examines the architectural project of Fossati brothers, the unknown project of Antoin Perpignani and the first architectural project of the Istanbul architect with Armenian origin Hovsep Aznavur, with which he won the competition for a Bulgarian church in Istanbul in 1888.

THE “CHURCH OF BULGARIA” IN MEDIEVAL EPIRUS, THESSALY AND DARDANIA: TWO HYPOTHESES

International Journal "Information Content and Processing", Volume 5, Number 3, © 2018, 2018

Abstract: The paper offers for discussion the problems of Christian tradition and Church organization in medieval Epirus, Thessaly and Dardania. Two hypotheses are made. The first is that the name “Ecclesia Bulgariae” (“Church of Bulgaria”) was in use, from at least the ninth century, to denote continuous Church organization in this region, with different degrees of independence at different periods of time. The second is that the “Church of Bulgaria” has always followed the basic teachings of the Apostle Paul, found in specific traditions of early Christians in this region. The arguments in favour of these two hypotheses are presented. §

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