Scientific Yearbook "History of Religions in Ukraine"最新文献

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The social composition of the donors of St. Sophia Cathedral in Kyiv according to the sacristy inventories 根据圣器收藏清单,基辅圣索菲亚大教堂捐赠者的社会构成
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2020-30-1-117-126
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引用次数: 0
Catholic Church in the face of modern moral challenges 天主教会面对现代道德的挑战
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2019-29-1-186-201
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引用次数: 0
The institution of the Great Сanon of St. Andrew of Crete in Kyivan Rus during Lent and its formation in Churches of St. Volodymyr’s Baptism over the centuries 大斋期期间在基辅罗斯的克里特岛的圣安德鲁的伟大Сanon的机构及其在几个世纪以来在圣弗拉基米尔洗礼教堂的形成
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2023-33-1-43-62
Petro Sabat
{"title":"The institution of the Great Сanon of St. Andrew of Crete in Kyivan Rus during Lent and its formation in Churches of St. Volodymyr’s Baptism over the centuries","authors":"Petro Sabat","doi":"10.33294/2523-4234-2023-33-1-43-62","DOIUrl":"https://doi.org/10.33294/2523-4234-2023-33-1-43-62","url":null,"abstract":"The tradition in which the Great Сanon of St. Andrew of Crete had emerged is specified. The original name of the Great Сanon is represented. It is found out that even if it was composed in times of the Sixth Ecumenical Council (679–680) and was initiated by the Council to be celebrated on the Fifth Thursday of Lent, the text of the Canon was different than that text we have at present. The reason of its introduction into the Lent worship services by the Eastern Church is defined.\u0000The publication represents the emergence and formation process of the Great Сanon of St. Andrew of Crete in the Eastern Church. Hypotheses of scholars concerning the time of the emergence and the authorship have been analyzed. It is found out that the Great Сanon of St. Andrew of Crete is the repentant autobiography of the venerable Andrew of Crete. It is shown that despite St. Andrew of Crete is considered the author of the Great Canon, its text was shortened and complemented later with other canons of St. John of Damascus and St. Cosmas of Maiuma.\u0000The time of use of the Great Сanon of St. Andrew of Crete in Kyivan Churches is specified. Stages of the Great Сanon of Andrew of Crete formation in the Slavic tradition have been traced both in Kyivan and Moscow Churches. First printed editions have been found in the “Triodions” published before the Mohyla’s and the Nicon’s reforms. The edition that was found in Mohyla’s and Nikon’s “Triodions” has been characterized.\u0000The structural composition of the Great Сanon of St. Andrew of Crete is shown. It is emphasized that in the first part of every song of the Great Canon St. Andrew of Crete is conversing with his soul and in their second part he is asking God for His mercy. It is found out that the structure of the Great Canon does not follow the chronological order in description of the biblical events but the fact does not diminish uniqueness of this Lent worship service. It is shown that the Great Canon remains a fundamental ecclesiastical composition of repentance of the Eastern Church. It is emphasized that its value, importance and usefulness for today are based on the Holy Scriptures, the ecclesiastical and patristic understanding of sin and the struggle of man against it.\u0000It is found out that the content of the Great Сanon of St. Andrew of Crete, which is based on the examples of people of the Old and New Testament, appropriately reflects the whole problem of sin and its consequences for humanity. It is demonstrated that the Great Canon depicts not only the fall of man, but also reminds its dignity and beauty before the fall, and calls for repentance and conversion. The Canon emphasizes that man committed the sin though still can overcome it with God’s help.\u0000It is shown that the Great Canon of St. Andrew of Crete reflects the fact that the Old Testament events are very close to the life of a modern person of the 21st century. Thus, both in the past and in the present it is a unique ecclesiastical composition by means of ","PeriodicalId":302536,"journal":{"name":"Scientific Yearbook \"History of Religions in Ukraine\"","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127658529","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}
引用次数: 0
Lviv as the capital and the religious center of Ruthenia in the 15th–18th centuries in writings, act and cartographic documents 利沃夫作为15 - 18世纪鲁塞尼亚的首都和宗教中心的文字、行为和地图文件
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2022-32-1-16-31
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引用次数: 0
The rescue of Jewish women by the Sisters of the Studite Rule during the Holocaust 在大屠杀期间,修女会对犹太妇女的救助
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2023-33-1-131-139
Yurij Skira
{"title":"The rescue of Jewish women by the Sisters of the Studite Rule during the Holocaust","authors":"Yurij Skira","doi":"10.33294/2523-4234-2023-33-1-131-139","DOIUrl":"https://doi.org/10.33294/2523-4234-2023-33-1-131-139","url":null,"abstract":"The story of the rescue of Jewish women by the Sisters of the Studite Rule belongs to the lesser known pages of the Holocaust history in Ukraine. The issue involves many other female orders and congregations of the Greek Catholic Church as well. The subject, considered from this perspective, is paradoxical – in fact the activity of the Studite nuns provides a most promising area of research because of its source base and contemporary references in the works of Ukrainian historians. The reason for this is that the rescued were primarily adults who left testimonies. Even though other congregations were larger in number and had better material resources, they hid children of a very young age who remembered very little. This is why we have a paucity of recollections.\u0000Mother Yosyfa (Witer), the Abbess of the Sviato-Pokrovskyi (Holy Protection) monastery, played a leading role in providing Jewish women with a place to hide. By the authority granted to her, she utilized virtually all the affiliated houses to shelter Jews. She also personally played an active role in developing plans for hiding Jews and in this way implementing the vision of Metropolitan Andrew Sheptytskyi and personally supervised the care of those entrusted to her. It is noted that the Abbess was notable for her deep empathy for the victims’ situation and for her attempts to support them.\u0000It is stated that the most vivid recollections were left by Faina Lacher (who later joined the Sisters of the Studite Rule and became Schema-nun Maria), Neham Kagane and Lili Stern-Pohlmann. They left detailed descriptions of their pre-war lives, life in the ghetto, escape from the ghetto and final rescue in their memoirs. It is emphasized that the fact that they left written accounts and testimonies in their lifetimes іs of great importance, as it allows to approach their stories from a historic perspective.\u0000In summary, we may claim that the subject of the Greek Catholic Church’s female congregation’s hiding of Jewish women during the Holocaust warrants further research. It is a complex subject that requires thorough archival investigation coupled with modern Holocaust research methodology. But it is very necessary. It will offer a broader look at the response of the Greek Catholic Church to the needs of the Holocaust victims.\u0000Keywords: The Sisters of the Studite Rule, Jews, women, the Holocaust, hiding","PeriodicalId":302536,"journal":{"name":"Scientific Yearbook \"History of Religions in Ukraine\"","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132406755","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}
引用次数: 0
Some aspects of the general Christian and ethno-historical contexts of the formation of the cult of miraculous images 某些方面的一般基督教和民族的历史背景下形成的崇拜的奇迹形象
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2023-33-1-148-165
I. Haiuk
{"title":"Some aspects of the general Christian and ethno-historical contexts of the formation of the cult of miraculous images","authors":"I. Haiuk","doi":"10.33294/2523-4234-2023-33-1-148-165","DOIUrl":"https://doi.org/10.33294/2523-4234-2023-33-1-148-165","url":null,"abstract":"Some aspects of the formation of the cult of saints and miraculous, first of all, the icons of the Mother of God, which relate to the development of the main mythological series of the Christian ecumene and its individual ethno-national manifestations are analyzed. It is noted that the appearance of icon painting was one of the testimonies of Christianity’s departure from the ethno-national Jewish environment and the first step towards its transformation into a world religion. This step further removed Christianity from Judaism and at the same time, despite its usual representative form, from various Hellenistic cults. It is significant that the founder of iconography, St. Luke, is credited with a large number of icons of the Mother of God, as well as icons of Peter and Paul, and none of them – of Christ. It can be said that the formation of such a mythological figurative series of the Christian sacred topos testifies to the introduction of the Feminine Principle into the Christian mythologeme as an important component of it.\u0000Myth formats a new social reality, so the appearance of this tradition is natural: it creates the sacred, and therefore deep foundations of Christian art as an important component of Christian culture. This process was not vector/linear, but consisted of many parallel ethno-national components, which at their core were largely spontaneous, although their final formation had all the signs of purposeful action. However, we cannot exclude the conscious implementation of the fundamental principles of previous religions in the Christian mythological Model: Primary Chaos as the primary basis or root cause of all things, including the Cosmos, its connection with the Feminine Principle, the embodiment of the latter in the Great Mother Goddess as the creator of the entire phenomenal world (prafemimonotheism), the triad of the Creator, ect. The first icons attributed to the brush of St. Luke were the icons of Eleusa (the Virgin of Tenderness), Hodegetria (Lady of the Way) and, probably, Oranta (the Virgin Orans). The name “Hodegetria” – “guide”, “the one who points the way”, indicates the content of the primary mythologeme. The path in the sacred toposphere of various religions is the transition of an initiate to a higher level, the qualitative transformation of a disciple or pilgrim, the achievement of the condition/level of Buddha, God – Man, etc. (the path in Buddhism, the path of a Sufi, the path of Christ). In Orthodox nationalized Christianity, this hidden esoteric meaning disappears, leaving only an external form: “the guide/ the one who points the way” turns into a completely independent external factor that helps a person to receive eternal salvation not through his own efforts (passing the way), but through prayers/requests and the intercession of the Mother of God. The Orthodox interpretation goes against the compositional semantics of the image of Hodegetria, since on all its icons the dominant, central image is the image ","PeriodicalId":302536,"journal":{"name":"Scientific Yearbook \"History of Religions in Ukraine\"","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132546439","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}
引用次数: 0
Traditional religiosity in the socio-cultural continuum of the borderline (1920‒1930s) 边缘社会文化连续体中的传统宗教信仰(1920 - 1930)
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2023-33-1-73-100
A. Kyrydon
{"title":"Traditional religiosity in the socio-cultural continuum of the borderline (1920‒1930s)","authors":"A. Kyrydon","doi":"10.33294/2523-4234-2023-33-1-73-100","DOIUrl":"https://doi.org/10.33294/2523-4234-2023-33-1-73-100","url":null,"abstract":"Among the priority directions of research of domestic historians of the period of independence of Ukraine, the problems of the history of the Church and the clergy. One of the turning points in the history of society and the state was the period of the 1920s and 1930s, when a special form of secular processes inherent in the Soviet totalitarian system and the artificial liberation (mostly under the pressure of the state) of social life from the influence of religion determined the church and religious situation of the specified and and subsequent periods. The study of the transformation of religiosity in such turning points objectifies the transmission of the religious tradition or highlights gaps in continuity, contributes to the understanding of experience, mental structures of consciousness, the construction of religious and social identity, etc.\u0000The transformational breaks characteristic of transitional periods (in particular, the 1920s and 1930s) are manifested quite clearly in not one of the segments, but, as a rule, cover all components of the sociocultural life space, creating at the same time a situation of instability and uncertainty, generating a crisis of identities, strengthening differentiation society, etc. Under these conditions, the processes of finding new forms of socio-cultural organization, norms, rules, meaning of being, cultural paradigm, building a new hierarchy of values and identities are intensified.\u0000A retrospective study of traditional religiosity in the socio-cultural continuum processes of the borderline period of the 1920‒1930s is present, first of all, in its importance for a holistic systematic, scientific study of the problems of state-church relations, church history, worldview transformation, etc., and the need for expansion problematic research field. The establishment of the Bolshevik political regime in Ukraine and the socio-economic modernization processes caused not only radical socio-political and socio-economic changes, but also followed the establishment of a new socio-cultural reality, the formation of a new system of value orientations, etc. Religiosity is not constant – it changes depending on the socio-cultural determinants of a particular society, which is transformed. Objectively, the dynamics of religiosity are influenced by socio-economic, political-ideological, demographic, cultural, environmental, household and other factors.\u0000In transitional period of the 1920s and 1930s, on the one hand, we observe persistent religiosity, supported by part of the rural population, on the other hand, the formation of supporters of a new ideological system and a new socialist ritual, the construction of the “Own/Stranger” watershed (marginalization of the clergy), the establishment of a new non-religious way of life, support and participation in the anti-religious campaigns of the Soviet government, aimed, first of all, against the old system of values, age-old traditions, religious consciousness, etc.\u0000Keywords","PeriodicalId":302536,"journal":{"name":"Scientific Yearbook \"History of Religions in Ukraine\"","volume":"91 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114238201","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}
引用次数: 0
To the history of the Basilian monastery in Besidy in the late 17th century 17世纪晚期贝西迪的巴西利亚修道院的历史
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2022-32-1-228-241
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引用次数: 0
Lviv “Local” Synod of 1591 in the days of the first Ruthenian cultural and religious renewal: canonical status, typology and reform program 第一次鲁塞尼亚文化和宗教复兴时期的1591年利沃夫“地方”主教会议:规范地位、类型学和改革方案
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2020-30-1-139-150
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引用次数: 0
Confessional and ethnic conditions of development of the Baroque style in the art of Belarus 白俄罗斯艺术中巴洛克风格发展的忏悔和民族条件
Scientific Yearbook "History of Religions in Ukraine" Pub Date : 1900-01-01 DOI: 10.33294/2523-4234-2019-29-1-331-341
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引用次数: 0
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