Lectorat diversifie' et interaction active: l'exposition 'In Readers' Hands: Traces of Use in Early Modern Bibles' (Bibliotheque Maurits Sabbe, Leuven) (original) (raw)
Related papers
2005
A, a, a, Jerem. I. a. A, a, a, domine Deus, ecce nescio 283 A, a, a. Jerem. i. c. Xliii. d. Eze. lili. f. 283b A. Hec prepositio a privative seu exclusive tenetur ... Aaron. An Aaron qui fuit maximus sacerdos 227 A littera si eut dicit Y sidorus in primo libro Ethimologiarum ( 4,1) ideo in omnibus linguis est prior 425 A magnitudine enim speciei ... In verbis propositis designantur quatuor 35 A primo, scilicet ente communicatum est esse et vivere omnibus. Aristoteles ponit istam auctoritatem in libro De celo 216 A. quod A. est prima littera grecorum et significat imperfectionem 749 A. Ut ait Ysidorus li . .i. Eth. ca .xv. littere latine et greee ab ebreis 814 Aaron. Aaron post conflatum vitulum in summum sacerdotem est consecratus 594 Aaron. Quod Aaron sacerdotium approbatur di. xxii Sacrosancta. Item suo sacerdotio 663 Aaron quod sacerdotium approbatur di. xxii. Sacrosancta. Item suo sacerdotio sacerdotium suum pontificis representat 226 Aaz apprehendens, vel apprehensio, fortitudo seu fortis. Aad testificans, vel testimonium. Aadhar deprecatio. Aalma virgo adscondita 854 Abbas. Abbas in suo monasterio conferre potest suis subditis 217 Abbas. Abbas non debet esse nimis rigidus 153 Abbas. Abbates et alia officia per episcopos debent institui 858 Abbas. An abbas insignis episcopalibus possit uti 228 Abbas debet esse vel fieri sacerdos et si non potest fieri 668 Abbas. Libro .i. titulo vii. de apostatis q. xxv. 428 Abbas sancte Marie decessit, ecclesie monaci alterum eligunt episcopus 210 Abbas. Utrum unus abbas possit presidere in diversis monasteriis 653 Abbas. Verbi alienare .m. monachus Abbates possunt conferre minores ordines d .. xxiii. psalmista 456 Abbas. Verbi appellatio per Arch. b. bonum in capitulum iii. confirmatio 457 Abeuntium per hune mundum, al ii abeunt male et alii bene 684 Abhominacio. Quasi ipse destructionis 784 Abhominacio. Qualiter tempore destructionis civitatis Jerusalem 784 Abiciamus opera tenebrarum ... Hodie tempus quoddam inchoamus, quod adventum Domini appellamus 553 Abiciamus ergo opera tenebrarum. Quoniam in presenti tempore recitat nobis mater ecclesia adventum filii Dei in mundum 392 Abiciamus opera tenebrarum. Scriptum est ad Hebreos ( 4, 16): Adeamus cum fiducia ad thronum gratie ... Duplicem thronum legimus 905 Abicit [al. Abiciamus] mundus pauperes et honorat divites. Nota: Augustinus dicit quod corvus est talis nature 568 Abiecto. Circa abiectionem nota, qualiter in Scriptura sumitur, qualiter dividitur, et que abicienda nobis ostendit 667 Abigeus. Dicitur proprie qui pecora et armentis subducit 154 Abiit in agrum ... Ruth II(,3). Ruth paupercula non habens messem propriam ad colligendum, agrum intravit alienum ut spicas colligeret 907 Abimelech. Augustinus de nuptiis et concupiscientia. Qualiter uxorem Abrahae cepit 822 INITIA Abraham. Quare ei data est circumcisio in principio potius quam alicui alteri, super sententias, libro 4. q. 15 k 820 Abscondita produxit in luce m. Hec ver ba scripta sunt lob 28(, 11). Ad litteram de Deo dicta, secundum sensum allegoricum de magistro 808 Absconditur malum a diabolo sub delectatione sicut pedica sub folio lob 18(, 10): Abscondita est in terra pedica eius ... 673 Absolutione sexti argumenti prime questionis, sci!icet quod probat hominem naturaliter posse addiscere 4 73 Abstinentia est duplex detestabilis et laudabilis 677 Academicos ego, ne inter iocandum quidem 190 Accessorium. 42. naturam. Regule iuris civilis, ut videbis super glosa, et antique cuncordantie 583 Accidia. Homo accidiosus est sicut canis fame!icus cui us omnes sensus esuriunt 625 Accipe sanctum gladium ... In hiis verbis patet qualiter auctor, que eius materia, quis modus agendi543 Actio nichil aliud est quam ius persequendi in iudicio quod sibi debetur. Hec verba 'nichil aliud est' positive ponuntur 572 Actio. Quod actio, id est operatio virtutis, non est a! teri us gratia 891 Ad decorem sponse, idest ecclesie, post !egem naturalem secuta est mosayca, inde prophetica, postea evange!ica 561 Ad dei omnipotentis gloriam et universalis ecclesie decus et decorem necnon rei publiee et maxime scolasticorum utilitatem 475 Ad evidentiam eorum que dicuntur in divisione et canonibus morborum istius tabule notandum est quod membrorum corporis quedam sunt 343 Ad evidentiam eorum que in symbolo sacratissime fidei continentur querebantur primo qucdam de ipsa fide 424 Ad evidentiorem intellectum nostre constitutionis premicte quod quidam dicunt hanc esse constitutionem, quidam prohemium 567 Ad honorem summe Trinitatis et individue unitatis... incipit Breviarium super toto corpore decretorum per compendium a Iohanne de Deo 599 Ad honorem su mme trinitatis et individue unitatis patris et fi !ii et spiritus sancti... incipit commentum arboris de consanguinitate et affinitate per compendium 598 Ad instructionem iuniorum, quibus non vacat opusculorum variorum prolixitatem perscrutari, de dictis magistrorum catholicorum 852 Ad intellectum librorum beati Dionysii considerandum est quod ea que de Deo in sacris scripturis considerandum 897 Ad investigandum quadraturam et triangulaturam circuli modum tenere volumus 800 Ad locum unde exeunt jlumina ... Ex verbis istis duo possumus accipere, in qui bus hui us tertii libri materia comprehenditur 870 Ad locum, unde oriuntur jlumina ... Quattuor notantur in verbis istis, de qui bus habetur materia et modus 77 Ad maiorem distinctionem subsequentium et ad faciliorem inventionem 622 Ad onus apostolice servitutis superna dispositione vocati, ambiguitates 305 Ad onus. Nota reputari onus in apostolica sede servire 306 Ad principale propositum in illius nomine, a qui cuiuslibet 440 Ad re!igiosos in visitationibus et aliis temporibus et ad sacerdotes in synodis et aliis congregationibus sequentia themata sunt propria 415 Ad summariam notitiam cursus consueti causarum 753 Adam. Supple: Genuit Seth. V el: Seth est filius Adam et sic in ceteris 494 INITIA 803 Adiuvante gratia Iesu Christi, post considerationem eorum que pertinent ad creaturam in quantum est creatura 96 Admirabile est nomen tuum .. Ps. (8,2). In verbis istis tria possunt considerari circa materiam huius libri 79 Ad videndum igitur quomodo sit de esse et essentia in creaturis oportet videre quid nomine 479 Aequivoca dicuntur quorum nomen solum commune. Dubitant qui circa Nichostratum, cur proponens dicere 853 Ago gratias domino meo Ihesu flectens genua et agant queso mecum 477 Ait Hieronimus. De pen. dist. i. c. ii. 802 Al venerabile padre Pella die (!) gratia arciveschovo di Melano overo legato di messer Jo papa 748 Aliquoties accidisse comperi, ut in rerum difficillium tractatione 904 Alma interpretatur virgo abscondita v el absconsio virginitatis sicut dicitur in interpretationibus 589 Alpha et Omega, Ihesu Christe. Reverendo in Christo patri et domino Matheo, Dei gratia sancte Marie in Porticu diacono cardinali Guillelmus Duranti domini pape subdiaconus 433 Alpha et omega. Unum in essentia et trinum in personis a quo umnes legislationes pendere iubentur 476 Alpharabius in logica sua, valens quandam notitiam tradere de dialectica 27 Altissimus creavit de terra medicinam. Verbum istud scribitur Eccli. 38. Quod etsi contineat verborum paucitatem, habet tamen in se non modicam scientie profunditatem 815b Amicorum copiam delectabilem et gloriosam permittit 863 Amz'cus sponsz', qui stat. Hoc verbum scribitur in hoc evangelio, cuius expositioni intendimus 3. capitula. In quo quidem verbo describitur 89 An provisio facta in favorem certorum creditorum habet locum 592 An sit lex eterna. Ad primum a Isidorus in II Ethimologiarum: Si ratione lex constat 98 Anima philosophiam assumens ducem elevata est et abiit 216 Anima, ut testatur Philosophus, est quodammodo omnia. Quidquid enim 22 Anno iii. Liber iste in duas partes dividitur. Primo ostenditur notitia Danieli collata. Ex hec pars continet primum capitulum 546 Anno 42. Octaviani Augusti natus est Ihesus Christus filius Dei in Bethleem lude 664 Annuntiabo tibi quod expressum est. In hoc verbo scripto Danielis 1 0(,21) primo tangitur hui us epistole causalis efficientia 88 Antequam ad ea exponenda que in textu ponuntur descendam querere possum 777 Antiquis temporibus mos fuit bonarum artium studia mandare 911 Antiquis temporibus super contractuum et instrumentorum formas 836 Antiquorum patrum exemplo didici nonnullos ad virtutes fuisse inductos narrationibus edificatoriis 153 Aperti sunt celi et vidi vz'sz'ones Dei. Ez. 1(,1). In vcrbo proposito ab Ezechiele dicta possunt notari quatuor cause 705 Apoc. viii(, 13): Vidi et audivi vocem uni us aquile .. In hiis verbis ostenditur causa et materia scribendi apud Ezechielem et tempus et auctor. Per aquilam enim significatur 508 Apoc. viii(,l3): Et vidi et audivz' vocem unius aquile.. Modus agendi esse facilis et manifestatus 507 Apostolica vox clamat per orbem, atque in procinctu fidei positis 108 Apud Hebreos. Inter Hagiographa. Large sumpto vocabulo. Indicatur 497 Apud Hebreos Nisan dicitur aprilis, Jar dicitur maius 654 Argumentum ignorantia excusare in his que sunt iuris positivi 334 804 INITIA Arphaxad itaque. Glossa: Quo tempore historia Iudith fuerit 497 Aser pinguis panis eius (Gen. 49,20). Iste, qui interpretatur atrium vel divitie vel beatitudo significat beatum Iohannem. Qui prefuit 551 Aser pinguis panis eius, et prebebit delicias regibus. Gen. 49(,20). Per hoc bene significatur beatus Johannes. Aser enim interpretatur 519 Assiduis postulationibus me, carissimi socii, iam dudum inducere studuistis, ut ordinis iudiciarii libellum, quo actor ad agendum 859a Augustinus episcopus, servus Christi servorumque Christi, religiose famule dei Iuliane in domino dominorum salutem. Ne petitioni tue 179 Auxiliante Deo de constitutionibus ecclesiasticis tractaturi videamus quid sit constitutio, quis possit 335 Beatissimo patri Augustino episcopo Orosius. lam quidem suggesseram 181 Beatus v ir, cui us est nomen. .. Cum, sicut vult beatus Dionysius 263 Beatus v ir, cui us est aux ilium abs te ... Hoc...
Київська академія, Київ 2017, вип. 14, с. 115-149
The article studies the problem of book culture on the Ukrainian lands in the early modern time. In particular, this problem is studied by learning libraries of the Krekhiv, St. Onuphry in Lviv, Pidhirci and Terebovlya monasteries in the Lviv eparchy. The book culture of the monasteries of the “Kyivan tradition” is examined in comparison with the book cultures of Catholic monasteries in the Polish-Lithuanian Commonwealth. In general, the mentioned libraries were small in comparison with the Catholic monastery libraries; for example, the largest one in Krekhiv consisted of approximately 100 volumes. Lectio Orthodoxorum is represented, besides liturgical books, by the thematic “triad” of patristic, hagiography, and preaching literature. And it does not look peculiarly, because similar literature was in Russian or Bulgarian Orthodox monastery libraries. For instance, Bulgarian monastery libraries mostly consisted of manuscript liturgical books, collections of sermons, etc. However, the same monasteries under consideration, such as Basilian in the 18th Century, were completely different according to the thematic review. Additionally, Lectio Orthodoxorum was almost entirely composed of literature in Cyrillic. Only a few books were in Latin or in Polish. It means that the monasteries under study were not examples of so called «Polonica Orthodoxe», and the monks were not the part of contemporary Latin respublica litterarum. «Secular», and especially ancient literature, which was considered fundamental for a Westernoriented humanistic educational system, was lacking in the mentioned monasteries, and so were the books in Latin. This presents an indirect evidence about the degree and kind of education of those monks. It also suggests that, in general, the monks in these monasteries did not need a larger or more differentiated kind of literature. The liturgical cycle in the monasteries determined all their monastic life, and they were basically focused on prayer: intellectual activity, including reading of books, was probably beyond their scope and needs.
Lectio divina: читательские практики в средневековых монастырях // Valla. № 2 (1), 2016. С. 65-76.
Статья посвящена различным аспектам чтения и его роли в монастырской жизни. Самым важным аспектом является техника чтения (вслух и про себя). Долгое время существовало мнение, что техника чтения про себя появилась сравнительно поздно, а потому античность и средневековье знали преимущественно чтение вслух. Однако, как показывается в статье, сейчас в науке подобное противопоставление признано неуместным. Чтение священных текстов как важная часть монастырской повседневности фигурирует уже в таких ранних памятниках монашеской жизни как сочинения Иоанна Кассиана, Устав св. Бенедикта, Устав св. Пахомия и т.д. Чтение как часть монастырской повседневности получило свое отражение в цистерцианской нормативной (Liber Usuum) и визионерской литературе. В данной статье рассматриваются топосы, связанные с чтением, из «Книги видений» Рихальма из Шенталя, цистерцианского памятника XII века.
"ALMA MATER" - журнал студентів Папської української колегії св. Йосафата в Римі, 2022
У cтатті досліджено корені та розвиток Чину Ізобразительних в контексті молитовної системи добового кола та проблематику його використання у молитовній практиці. Автор також представляє структурні особливості Чину Ізобразительних, збережені у літургійних джерелах Церков візантійської традиції. Праця особлива тим, що у ній особливий акцент поставлений на первісну причасну практику використання цього чинопослідування, а також запропоновані певні альтернативи щодо осмислення та оживлення Чину Ізобразительних у сучасній молитовній практиці. Дослідження буде цінним для тих, хто цікавиться джерелографією, літургійним богослов’ям, а також особливостями та реформою богослужінь добового кола. The article examines the roots and development of the Typika in the context of the daily prayer system and the problems of its use in prayer practice. The author also presents the structural features oof the Typika, preserved in the liturgical sources of the Churches of the Byzantine tradition. The work is special in that it places special emphasis on the original sacramental practice of using this order, and also offers certain alternatives for understanding and revitalizing the Typika in modern prayer practice. The study will be valuable for those interested in source studies, liturgical theology, as well as the peculiarities and reform of the services of the daily circle.
Studi Slavistici
The article concentrates on the paroimias from the Book of the Prophet Ezekiel, which are intended for liturgical service in the movable commemorations cycle: Ezekiel 1:1-21 for Holy Monday, Ezekiel 1:21-28 for Holy Tuesday, Ezekiel 2:3-3:3 for Holy Wednesday, Ezekiel 37:1-14 for Holy Saturday and Ezekiel 36:24-28 for Pentecost. These are compared based on five text versions occurring between the 9th and 16th centuries: the earliest Old Bulgarian translation in the Parimejnik (9th c.), the Preslav translation of the text with Theodoret of Cyrrhus’s commentary (early 10th c.), the Athonite translation in the Triodion of new redaction (14th c.), the Gennadij Bible (1499) and the Ostrog Bible (1581). The analysis focuses on the variability in the translator’s choice when delivering certain Greek lexemes and specific constructions. The objective is to determine the relation between the content, inherited from the rich previous tradition and the new components in the text of this prophet...
Исторический курьер. 2023. № 2 (28). С. 35–48. , 2023
The existence of Cyrillic books outside the monastic and bishop's book depositories in the 17 th-early 18 th centuries remained on the periphery of researchers' attention for a long time. The information about manuscripts and printed books in parish churches was fragmented and therefore difficult to compare. Introducing new sources into scientific circulation remains a top priority today. The article presents some results of the study of the book lists in the Patriarch's churches and monasteries, the description of which was carried out in pursuance of the decree of Peter I of January 31, 1701. The study revealed information about 1002 handwritten and printed codices stored in 55 churches of the Patriarch's estates across 13 uyezds of European Russia, as well as church books from two dozens of monastic villages. At the initial stage of the work, the author considered the following as the main tasks: assessing the information capabilities and representativeness of the identified sources, obtaining preliminary conclusions and formulating a hypothesis, determining further prospects for studying the problem of the joint existence of printed and handwritten books among the rural parish clergy. The study showed the presence of similarities and differences in the form and content of the book inventories in the Patriarch's estates in different uyezds, made under the guidance of different scribes. The article analyses the reasons that influenced the formation of parish book collections, particularly the total number of codices, the ratio of printed books and manuscripts, the degree of representation of early printed books. The article studies the repertoire of books in rural churches, revealing a list of books that were minimally obligatory for a rural church. Despite the absolute predominance of the printed books in the Patriarch's churches and monasteries, the description recorded manuscripts of various contents-liturgical books, biblical, explanatory theological literature, patristics, hagiographic literature. At the turn of the 17 th-18 th centuries, handwritten and printed books were still "coexisting" in parish churches, even in Patriarch's estates. The article publishes inventories of books in the Patriarch's villages in the Nizhny Novgorod uyezd (Matyushevo and Rabotki) and the Murom uyezd (Yarymovo).
Дослідженнями, на яких заснована ця монографія, зроблено перший внесок до цілісної реконструкції київської традиції православно-академічного вивчення та викладання Біблії ХІХ – початку ХХ ст. Показані її передумови, контекст появи та витоки; висвітлюється досвід педагогічної праці та науково-богословській творчості видатних представників Київській духовній академії. Бібліологічна освіта показана з точки зору становлення як академічного, так і популярного викладання. Основні напрями біблійних студій в КДА висвітлені на прикладі малодосліджених праць; частину документів вперше введено до наукового обігу. Книгу адресовано історикам, філософам, культурологам, релігієзнавцям, біблеїстам: дослідникам, викладачам, аспірантам та студентам – а також усім, хто цікавиться історією вітчизняної релігійної культури.