Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.102
Konstantin Alexandrovich Kostromin
The schism between the Western and Eastern churches, which formally took place in Constantinople, gave rise to a rich polemical literary tradition, but anti-Latin theme entered relatively late into hagiography as a special literary genre. This did not happen in Byzantium until the 30s of the 13th century. There is not a single hagiography completely devoted to the denunciation of the Latins in the Greek circle of writing (in Byzantium, Cyprus and Crete, Palestine and Mount Athos) of the 13th–16th centuries. This topic is associated exclusively with biographical details and is mentioned episodically in the hagiographies. None of the monuments of late Greek-Byzantine hagiography with anti-Latin fragments entered the Old Russian literature. On the contrary, there is not only an increase in interest in this topic in ancient Russian literature, but there is even a life written purposefully as an anti-Latin pamphlet — the life of the holy martyr Isidore of Yuryev. The dynamics of the emergence of anti-Latin theme in Old Russian hagiography is asynchronous with Byzantine hagiography — it became relevant in Old Russia only in the second half of the 15th century. Almost all Russian saints whose lives contain anti-Latin themes are associated with the Baltic region. This is the legendary origin of the holy fools Isidor Tverdislov of Rostov and Procopius of Ustyug, the monks Anthony the Roman and Serapion of Pskov, the military-political activity of the prince Alexander Nevsky and the holy martyr Isidor’s of Yuryev death at the hands of the Latins. The article concludes that Byzantine hagiography did not play a role in the formation of anti-Latin theme in ancient Russian hagiography.
{"title":"Russian saints and the struggle against Latinism in the 15th–16th centuries: Byzantium or the Baltic?","authors":"Konstantin Alexandrovich Kostromin","doi":"10.21638/spbu19.2023.102","DOIUrl":"https://doi.org/10.21638/spbu19.2023.102","url":null,"abstract":"The schism between the Western and Eastern churches, which formally took place in Constantinople, gave rise to a rich polemical literary tradition, but anti-Latin theme entered relatively late into hagiography as a special literary genre. This did not happen in Byzantium until the 30s of the 13th century. There is not a single hagiography completely devoted to the denunciation of the Latins in the Greek circle of writing (in Byzantium, Cyprus and Crete, Palestine and Mount Athos) of the 13th–16th centuries. This topic is associated exclusively with biographical details and is mentioned episodically in the hagiographies. None of the monuments of late Greek-Byzantine hagiography with anti-Latin fragments entered the Old Russian literature. On the contrary, there is not only an increase in interest in this topic in ancient Russian literature, but there is even a life written purposefully as an anti-Latin pamphlet — the life of the holy martyr Isidore of Yuryev. The dynamics of the emergence of anti-Latin theme in Old Russian hagiography is asynchronous with Byzantine hagiography — it became relevant in Old Russia only in the second half of the 15th century. Almost all Russian saints whose lives contain anti-Latin themes are associated with the Baltic region. This is the legendary origin of the holy fools Isidor Tverdislov of Rostov and Procopius of Ustyug, the monks Anthony the Roman and Serapion of Pskov, the military-political activity of the prince Alexander Nevsky and the holy martyr Isidor’s of Yuryev death at the hands of the Latins. The article concludes that Byzantine hagiography did not play a role in the formation of anti-Latin theme in ancient Russian hagiography.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135557203","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.101
Liudmila Borisovna Sukina
The article attempts to put forward and substantiate a hypothesis about the use of a special model of this feat in the formation of the cult of some holy fools of the Russian Church, borrowed not from the eastern, but from the western medieval religious culture. Some lives of Russian holy fools noticeably fall out of the Eastern Christian tradition, with which old and modern historiography links their hagiography. Despite the veneration of the Byzantine σαλος in Ancient Russia, in its religious life the practices of foolishness occupied a marginal position for a long time. In the process of formation and development of the «national» cult of holy fools in the Muscovite state, one of the options for explaining where such ascetics came from was their foreign origin. In the article this problem is considered on the material of the hagiography of Isidor of Rostov and Procopius of Ustyug. In their Lives, one can single out a topic that is common to them and unusual for Russian hagiography. Both saints are repeatedly referred to in the texts of their Lives as foreigners who previously lived in Western countries, «German land». Both found in the Orthodox faith their «spiritual fatherland» and abandoned the «Latinism». In the Lives of each of them, «foolishness» is explicated as the main religious practice. But this is not the «obscenity» of the Eastern Christian σαλος, but a desire for solitude and wandering close to the model of behavior of the saints of the Western Middle Ages. In both lives there is a motif of the sea. Based on the observations and arguments presented in the article, it can be assumed that the compilers of the hagiographies, creating the image of a holy fool-foreigner unknown to Old Russian literature before, were guided by hagiographic texts not only of Greek-Byzantine, but also of Western European origin, some of which were available in Slavic translations. The saturation of the texts with Novgorod plot details indicates that Novgorod, which had long-standing and extensive cultural ties both with the post-Byzantine world and with the countries of the Baltic region, could be the place for constructing this new model of holiness for Old Russia.
{"title":"Saints who sailed from the sea: «German» model of foolishness in Old Russia","authors":"Liudmila Borisovna Sukina","doi":"10.21638/spbu19.2023.101","DOIUrl":"https://doi.org/10.21638/spbu19.2023.101","url":null,"abstract":"The article attempts to put forward and substantiate a hypothesis about the use of a special model of this feat in the formation of the cult of some holy fools of the Russian Church, borrowed not from the eastern, but from the western medieval religious culture. Some lives of Russian holy fools noticeably fall out of the Eastern Christian tradition, with which old and modern historiography links their hagiography. Despite the veneration of the Byzantine σαλος in Ancient Russia, in its religious life the practices of foolishness occupied a marginal position for a long time. In the process of formation and development of the «national» cult of holy fools in the Muscovite state, one of the options for explaining where such ascetics came from was their foreign origin. In the article this problem is considered on the material of the hagiography of Isidor of Rostov and Procopius of Ustyug. In their Lives, one can single out a topic that is common to them and unusual for Russian hagiography. Both saints are repeatedly referred to in the texts of their Lives as foreigners who previously lived in Western countries, «German land». Both found in the Orthodox faith their «spiritual fatherland» and abandoned the «Latinism». In the Lives of each of them, «foolishness» is explicated as the main religious practice. But this is not the «obscenity» of the Eastern Christian σαλος, but a desire for solitude and wandering close to the model of behavior of the saints of the Western Middle Ages. In both lives there is a motif of the sea. Based on the observations and arguments presented in the article, it can be assumed that the compilers of the hagiographies, creating the image of a holy fool-foreigner unknown to Old Russian literature before, were guided by hagiographic texts not only of Greek-Byzantine, but also of Western European origin, some of which were available in Slavic translations. The saturation of the texts with Novgorod plot details indicates that Novgorod, which had long-standing and extensive cultural ties both with the post-Byzantine world and with the countries of the Baltic region, could be the place for constructing this new model of holiness for Old Russia.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135596262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.113
Milana Zhivanovich
The article analyzes the state award system in the socialist Yugoslavia. It deals with awarding the Russian diaspora representatives in the country the state orders. Paper is based on official government gazette, which contained the list of persons awarded the state awards, as well as the archival documents: Yugoslav Army Official Military Personnel Files, kept in Military Archives. On the one hand, after Yugoslavia was liberated and Communist Party came to power, the Russian diaspora representatives were subjected to repression by the Yugoslav secret services and the Soviet counterintelligence. On the other hand, the policy of the new government in Yugoslavia was aimed at integrating Russian emigrants loyal to the country and to the regime, as evidenced by the practice of presenting Russian emigrants of both the first and second generations to state awards — heroes-partisans of the People’s Liberation Army of Yugoslavia and figures of science, culture and art. During the study, cases of awarding the same persons with orders of both the pre-war Kingdom of Yugoslavia and the post-war socialist Republic were identified, which indicates the continuity of the state communicative policy towards emigrants. However, state award system in socialist Yugoslavia also implied an educational function in relation to Yugoslav society, therefore, the Russian diaspora representatives never received the highest awards of Communist Yugoslavia — the Order of Freedom and the Order of the People’s Hero, established in 1945 and in 1944 respectively. The highest order awarded to a representative of the Russian diaspora was the Order of the Partisan Star. A certain number of Russian members of the Resistance movement were awarded a Partisan memorial badge of 1941. And the Order of Merit for the People was awarded not only to the fighters of the People’s Liberation Army of Yugoslavia and Russian members of the Resistance movement, but also to figures who made a great contribution to the development of the economy, culture and science of Yugoslavia. It is noteworthy that the conjuncture of Soviet-Yugoslav relations directly affected the measures applied to Russian emigrants, and the holders of Yugoslav orders were no exception and were also subjected to repression during the Soviet-Yugoslav tension. After the Soviet-Yugoslav relations normalized, orders were awarded mainly to the Russian scientists and artists.
{"title":"Orders of Socialist Yugoslavia awarded to Russian diaspora representatives","authors":"Milana Zhivanovich","doi":"10.21638/spbu19.2023.113","DOIUrl":"https://doi.org/10.21638/spbu19.2023.113","url":null,"abstract":"The article analyzes the state award system in the socialist Yugoslavia. It deals with awarding the Russian diaspora representatives in the country the state orders. Paper is based on official government gazette, which contained the list of persons awarded the state awards, as well as the archival documents: Yugoslav Army Official Military Personnel Files, kept in Military Archives. On the one hand, after Yugoslavia was liberated and Communist Party came to power, the Russian diaspora representatives were subjected to repression by the Yugoslav secret services and the Soviet counterintelligence. On the other hand, the policy of the new government in Yugoslavia was aimed at integrating Russian emigrants loyal to the country and to the regime, as evidenced by the practice of presenting Russian emigrants of both the first and second generations to state awards — heroes-partisans of the People’s Liberation Army of Yugoslavia and figures of science, culture and art. During the study, cases of awarding the same persons with orders of both the pre-war Kingdom of Yugoslavia and the post-war socialist Republic were identified, which indicates the continuity of the state communicative policy towards emigrants. However, state award system in socialist Yugoslavia also implied an educational function in relation to Yugoslav society, therefore, the Russian diaspora representatives never received the highest awards of Communist Yugoslavia — the Order of Freedom and the Order of the People’s Hero, established in 1945 and in 1944 respectively. The highest order awarded to a representative of the Russian diaspora was the Order of the Partisan Star. A certain number of Russian members of the Resistance movement were awarded a Partisan memorial badge of 1941. And the Order of Merit for the People was awarded not only to the fighters of the People’s Liberation Army of Yugoslavia and Russian members of the Resistance movement, but also to figures who made a great contribution to the development of the economy, culture and science of Yugoslavia. It is noteworthy that the conjuncture of Soviet-Yugoslav relations directly affected the measures applied to Russian emigrants, and the holders of Yugoslav orders were no exception and were also subjected to repression during the Soviet-Yugoslav tension. After the Soviet-Yugoslav relations normalized, orders were awarded mainly to the Russian scientists and artists.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"2013 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135557198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.107
Larisa Dmitriyevna Bondar
The heyday of European Slavistics in the late 19th — early 20th century was not least due to the active interaction of representatives of various national scientific schools. The science of the Slavs was formed as an international discipline. Cooperation in the research of national Slavic schools was largely ensured by international periodicals published in St. Petersburg, Warsaw, Berlin, Krakow, Prague. The international character of the publications became possible almost exclusively due to the personal scientific contacts of the editors. The role of such contacts was especially great at the stage of the formation of Russian Slavistics. The activity of P. Köppen, who established contacts with European Slavists during his journey in 1821–1824, was of great importance. This made it possible in the future to carry out activities (although not long-term, but quite effective) on the publication of the magazine «Bibliographic Sheets» (1825–1826), reflecting the latest scientific achievements, which had a significant Slavic component and ensured mutual involvement of European and Russian scientists in their research. The magazine played an important role in establishing inter-Slavic scientific ties and attracted the attention of European Slavists. The appendix to the article publishes three documents related to the unfulfilled plans of Köppen to resumesl publication in 1837: an announcement of the resumption of the journal, a draft contract with a potential publisher A. Ph. Smirdin, a note explaining the reasons for refusing to resume publication. The published documents, in addition to being evidence of the events of 1837, allow us to get information about the details of the publishing business.
{"title":"«Bibliographic Sheets» by P. Köppenin the context of the development of international Slavistic periodicals","authors":"Larisa Dmitriyevna Bondar","doi":"10.21638/spbu19.2023.107","DOIUrl":"https://doi.org/10.21638/spbu19.2023.107","url":null,"abstract":"The heyday of European Slavistics in the late 19th — early 20th century was not least due to the active interaction of representatives of various national scientific schools. The science of the Slavs was formed as an international discipline. Cooperation in the research of national Slavic schools was largely ensured by international periodicals published in St. Petersburg, Warsaw, Berlin, Krakow, Prague. The international character of the publications became possible almost exclusively due to the personal scientific contacts of the editors. The role of such contacts was especially great at the stage of the formation of Russian Slavistics. The activity of P. Köppen, who established contacts with European Slavists during his journey in 1821–1824, was of great importance. This made it possible in the future to carry out activities (although not long-term, but quite effective) on the publication of the magazine «Bibliographic Sheets» (1825–1826), reflecting the latest scientific achievements, which had a significant Slavic component and ensured mutual involvement of European and Russian scientists in their research. The magazine played an important role in establishing inter-Slavic scientific ties and attracted the attention of European Slavists. The appendix to the article publishes three documents related to the unfulfilled plans of Köppen to resumesl publication in 1837: an announcement of the resumption of the journal, a draft contract with a potential publisher A. Ph. Smirdin, a note explaining the reasons for refusing to resume publication. The published documents, in addition to being evidence of the events of 1837, allow us to get information about the details of the publishing business.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135557204","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.110
Elena Mihaylovna Mironova
The article is based on materials previously not used in the scientific circulation and highlights the dramatic history of the creation, activities, and closure of the Russian non-bolshevik representation in Bulgaria. The Russian Foreign Diplomatic Corps was the only remnant of the old state apparatus that survived the October Revolution in Russia (1917). The embassy in Sofia became a part of it at the end of 1919, after Bulgaria’s withdrawal from World War I. The article clarifies the circumstances and personal composition of the Representation. The embassy played an important role in the formation of the Russian refugee colony and was closed at the very beginning of 1923. The article identifies the causes of the crisis in relations between the Bulgarian authorities and the embassy, its development, assesses its collapse and shows the hard work that was aimed at preserving the informal non-bolshevik representation. The new representative of the Council of Russian Ambassadors in Bulgaria was B. S. Serafimov. Over two decades he defended the interests of the Russian colony there.
{"title":"Representation of the Council of ambassadors of the Russian diaspora in Bulgaria (1919–1940)","authors":"Elena Mihaylovna Mironova","doi":"10.21638/spbu19.2023.110","DOIUrl":"https://doi.org/10.21638/spbu19.2023.110","url":null,"abstract":"The article is based on materials previously not used in the scientific circulation and highlights the dramatic history of the creation, activities, and closure of the Russian non-bolshevik representation in Bulgaria. The Russian Foreign Diplomatic Corps was the only remnant of the old state apparatus that survived the October Revolution in Russia (1917). The embassy in Sofia became a part of it at the end of 1919, after Bulgaria’s withdrawal from World War I. The article clarifies the circumstances and personal composition of the Representation. The embassy played an important role in the formation of the Russian refugee colony and was closed at the very beginning of 1923. The article identifies the causes of the crisis in relations between the Bulgarian authorities and the embassy, its development, assesses its collapse and shows the hard work that was aimed at preserving the informal non-bolshevik representation. The new representative of the Council of Russian Ambassadors in Bulgaria was B. S. Serafimov. Over two decades he defended the interests of the Russian colony there.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"66 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135557197","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The focus of the authors’ attention is the dialogue between emigrant historians and their Soviet colleagues during the International historical congress that was held in Warsaw in August 1933. It was the first congress that took place in a Slavic country. The main sources of research are the reports and accounts of the participants of the congress, presented in the form of publications in Soviet scientific magazines («Historian Marxist», «Class Struggle»), in emigrant periodicals («Russia and Svadom») and in European reviews («Revue historigue de droit francais et etranger»). The authors also use paperwork documents from the Foundation of the Institute of History of the Comacademy. The Soviet delegation consisted of six members, while there were five emigrant scientists, who were at the same time members of national delegations of other countries where they were living. The common interest of both sides, which appeared behind the congress venues, was recorded, the features of self-descriptions and presentations and self-presentation to the world scientific community were revealed. The constructed corporate portraits of each other were demonstrated. The conclusion was made that there was not a constructive dialogue between different sides. At the same time it was noted that there was not a provocative dialogue either, like one that occurred during the congress at Oslo. The reasons for this stagnation were identified. The authors of this article characterize prevailing atmosphere at the congress (let’s not quarrel) as «communicative plateau», that was connected with the increasingly complicated international situation of the early thirties.
作者关注的焦点是1933年8月在华沙举行的国际历史大会上移民历史学家与苏联同事之间的对话。这是第一次在斯拉夫国家举行的代表大会。研究的主要来源是代表大会参与者的报告和叙述，这些报告和叙述以出版物的形式发表在苏联科学杂志(“历史马克思主义”，“阶级斗争”)，移民期刊(“俄罗斯和斯瓦多姆”)和欧洲评论(“Revue historigue de droit francais et aliens”)。作者还使用了来自共产主义学院历史研究所基金会的书面文件。苏联代表团由六名成员组成，而有五名移居国外的科学家，他们同时也是他们所居住的其他国家国家代表团的成员。记录了会议会场背后出现的双方共同的兴趣，揭示了自我介绍和向世界科学界自我介绍的特点。演示了相互构建的企业肖像。得出的结论是，各方之间没有进行建设性的对话。与此同时，有人指出，也没有象奥斯陆大会期间那样的挑衅性对话。查明了这种停滞的原因。这篇文章的作者将大会上盛行的气氛(让我们不要争吵)描述为“交流高原”，这与三十年代初日益复杂的国际形势有关。
{"title":"Six by five: Soviet and emigrant historians at the 7th International congress of historical sciences","authors":"Valentina Yurievna Voloshina, Valentina Pavlovna Korzun","doi":"10.21638/spbu19.2023.111","DOIUrl":"https://doi.org/10.21638/spbu19.2023.111","url":null,"abstract":"The focus of the authors’ attention is the dialogue between emigrant historians and their Soviet colleagues during the International historical congress that was held in Warsaw in August 1933. It was the first congress that took place in a Slavic country. The main sources of research are the reports and accounts of the participants of the congress, presented in the form of publications in Soviet scientific magazines («Historian Marxist», «Class Struggle»), in emigrant periodicals («Russia and Svadom») and in European reviews («Revue historigue de droit francais et etranger»). The authors also use paperwork documents from the Foundation of the Institute of History of the Comacademy. The Soviet delegation consisted of six members, while there were five emigrant scientists, who were at the same time members of national delegations of other countries where they were living. The common interest of both sides, which appeared behind the congress venues, was recorded, the features of self-descriptions and presentations and self-presentation to the world scientific community were revealed. The constructed corporate portraits of each other were demonstrated. The conclusion was made that there was not a constructive dialogue between different sides. At the same time it was noted that there was not a provocative dialogue either, like one that occurred during the congress at Oslo. The reasons for this stagnation were identified. The authors of this article characterize prevailing atmosphere at the congress (let’s not quarrel) as «communicative plateau», that was connected with the increasingly complicated international situation of the early thirties.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135557199","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.104
Kirill Maximovich Medvedev
In the article within the framework of traditional ideas and concepts associated with the phenomenon of martyrdom in Western Christianity the discursive construction, formation and evolution of the cult of the Catholic martyr Josaphat Kuntsevych is considered in the context of intense inter-confessional confrontation and «Wars of Religion» in the Polish-Lithuanian Commonwealth in the 17th century. It is noted that the cult of the Uniate Archbishop of Polotsk, killed by the Orthodox, was actively used in the confrontation with the «gentiles», especially with adherents of the Orthodox Church, justifying the struggle and violence against them and, in particular, against the most convinced and stubborn enemies of the Catholic Church and the Church Union with Divine wrath and «revenge» for the shed blood of the martyr. At the same time, the cult of Josaphat had a pronounced proselytizing character, aimed at spreading Catholicism among the «gentiles». Both of these hypostases did not contradict each other, since within the framework of the Christian tradition it was believed that the martyrs, accepting death for their faith, contribute to the victory of Christianity over its enemies and its spread, because by their martyrdom they put a choice before their tormentors: either believe in the true God or be doomed to eternal suffering. Secondly, Christian authors of the Middle Ages and early modern period traditionally noted that both preaching and coercion (even violence) are equally important for the spread of the «true faith», and within the framework of the cult of Josaphat Kuntsevych this belief was vividly reflected.
{"title":"The cult of Josaphat Kuntsevych in the Polish-Lithuanian Commonwealth in the 17th century: Between religious intolerance and proselytism","authors":"Kirill Maximovich Medvedev","doi":"10.21638/spbu19.2023.104","DOIUrl":"https://doi.org/10.21638/spbu19.2023.104","url":null,"abstract":"In the article within the framework of traditional ideas and concepts associated with the phenomenon of martyrdom in Western Christianity the discursive construction, formation and evolution of the cult of the Catholic martyr Josaphat Kuntsevych is considered in the context of intense inter-confessional confrontation and «Wars of Religion» in the Polish-Lithuanian Commonwealth in the 17th century. It is noted that the cult of the Uniate Archbishop of Polotsk, killed by the Orthodox, was actively used in the confrontation with the «gentiles», especially with adherents of the Orthodox Church, justifying the struggle and violence against them and, in particular, against the most convinced and stubborn enemies of the Catholic Church and the Church Union with Divine wrath and «revenge» for the shed blood of the martyr. At the same time, the cult of Josaphat had a pronounced proselytizing character, aimed at spreading Catholicism among the «gentiles». Both of these hypostases did not contradict each other, since within the framework of the Christian tradition it was believed that the martyrs, accepting death for their faith, contribute to the victory of Christianity over its enemies and its spread, because by their martyrdom they put a choice before their tormentors: either believe in the true God or be doomed to eternal suffering. Secondly, Christian authors of the Middle Ages and early modern period traditionally noted that both preaching and coercion (even violence) are equally important for the spread of the «true faith», and within the framework of the cult of Josaphat Kuntsevych this belief was vividly reflected.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"127 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135557200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.108
Elena Nikolaevna Gruzdeva
According to the tradition, which had been maintained since the 18th century, the members of the St. Petersburg Academy of Sciences had to live in the capital and actively take part in the Academy’s routine. Yet, by the turn of the 20th century the development of Russian science and society had reached a level at which a scientist’s need and desire to live and work where he can bring maximum practical benefit began to conflict with the Academy’s rules. The article describes the situation of the early 20th century when Fyodor E. Korsh, a prominent Moscow philologist and orientalist, was elected to the Department of the Russian Language and Literature of the Imperial Academy of Sciences. Contrary to the Academy’s tradition, F. E. Korsh did not move to St. Petersburg, when he was elected. The archival materials reveal what his colleagues at the Department and other academicians thought about the requirement to live in the capital and about the breach of the rule as well. Since the early 20th century such «extraordinary cases» continued to happen further and further, the authorities in 1912 had to approve of the academicians’ right to live not only in Petersburg but also in other cities and had to introduce an appropriate amendment to the new staff of the Academy of Sciences. The article is supplemented with the previously unknown note which was specially written by F. E. Korsh in 1904 in reply to the reproach for breaking the Academy’s Charter. He explained there his own attitude to the wording of that point in the Charter of the Academy and that of the Department and also wrote about his scientific work in the Academy of Sciences.
根据自18世纪以来一直保持的传统，圣彼得堡科学院的成员必须住在首都，并积极参与科学院的日常工作。然而，到了20世纪之交，俄罗斯科学和社会的发展已经达到了这样的水平:科学家想要在能够带来最大实际利益的地方生活和工作的需求和愿望，开始与科学院的规则发生冲突。这篇文章描述了20世纪初莫斯科著名的语言学家和东方学家费奥多尔·e·科尔什(Fyodor E. Korsh)入选帝国科学院俄罗斯语言文学系时的情况。与学院的传统相反，f·e·科尔什当选后没有搬到圣彼得堡。档案材料揭示了他在系里的同事和其他院士对住在首都的要求以及对违反规定的看法。自20世纪初以来，这种“特殊情况”不断发生，当局在1912年不得不批准院士们不仅在彼得堡而且在其他城市居住的权利，并不得不对科学院的新工作人员进行适当的修改。这篇文章补充了以前不为人知的注释，这是F. E. Korsh在1904年为回应违反学院章程的指责而专门写的。他在那里解释了他自己对学院宪章和系里宪章中这一点措辞的态度，还写了他在科学院的科学工作。
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Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.106
Natalia Valerievna Turygina
The history of the creation and veneration of the image of Our Lady of Ostrobram is studied as a reflection of the processes of the forming Lithuanian national identity in its dynamics over several centuries. The author analyzes how the icon reflects the main ethnic markers, which include: territory, confessional affiliation, language, historical memory, ideas about the past and the future. Theories of the origin of the image and disputes about its confessional affiliation led to the idea of the formation of interconfessional dialogue and unity in diversity as a marker of the border and frontier zone. Within the framework of the Polish-Lithuanian Commonwealth, which united the Grand Duchy of Lithuania and the Kingdom of Poland, the Ostra Brama was perceived as «Strażniczką Kresów», or the guardian of the eastern borders. The preserved historical songs, psalms and hymns dedicated to the Virgin Mary in Vilna emphasize the regional identity. However, at the same time, powerful integration processes in the Polish-Lithuanian Commonwealth led to the assertion of Polishness, which was reflected in fiction, where until the 1920s and 1930s the Ostrobram image was perceived as an integral symbol not only of Polish culture, but also of Polish history and statehood. As the conducted research has shown, the intensified aspirations of the local population for the rooting, the use of the national language and the political processes of the Lithuanian national revival led to the transformation of ideas about the image, which in the 20th century gradually becomes a symbol of Lithuanian rather than Polish. Nevertheless, it is still uncertain whether the Ostrobram Mother of God has become the state symbol of Lithuania as a nation or it remains the guardian of the local original culture and traditions.
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Pub Date : 2023-01-01DOI: 10.21638/spbu19.2023.105
Evgeny Valentinovich Khodakovsky
The article deals with the unique phenomenon of Protestant churches of the Peace, as well as «articular churches» of the middle of the 17th–18th centuries, built after the end of the Thirty Years’ War (1648) and the Sopron Seim (1681) in the Slavic lands of the Holy Roman Empire. Relative religious tolerance, on the one hand, and the harsh conditions in which the Protestant communities were placed among the Catholic majority, dictated the special specifics of the architecture of the wooden Protestant churches of the 1650–1770s in Swidnica, Jawor, Kežmarok, Hronsek, Leštiny, Istebne, Svätý Kríž. The main result of the study is the conclusion that the fundamental difference between «churches of the world» and «particular churches» from Catholic wooden churches lies not only in the cross-planned solution dictated by the well-known differences in the order of worship, but also in the very technique of wooden construction, which is unusual for the local East Slavic tradition. and more characteristic of North German wooden architecture. As a result, «articular» churches became a prominent phenomenon in the colorful and diverse cultural landscape of Eastern Europe. Having largely broken with local building traditions, these outstanding buildings significantly enriched the panorama of monuments of Protestant architecture of the 17th–18th centuries, which became a noticeable alternative to Catholic and Greek Catholic wooden construction. At the same time, they served the purposes of self-identification, when ethnic Poles or Slovaks who professed Protestantism and were in a minority, in every possible way through a different «architectural language», expressed in German or Scandinavian building technologies, tried to present their temple as a grandiose wooden «Noah’s Ark», on which members of the community together they make their voyage among the storms, anxieties and upheavals that filled the history of modern Europe.
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