Византийское содружество: традиции и смена парадигм. тезисы докладов XXII-q всероссийской сессии византинистов РФ. Екатеринбург, 24-28 сентября 2019 г.
The article gives an attempt to uncover the legal background of extraordinary actions related to Theodore, the pretender to the metropolitan see of Vladimir-on-Klyazma, who was eventually given a derogatory nickname, Theodorets. A Greek presbyter (most probably), once deposed or for some other reason deproved from a church he was assigned to, he either acquired the status of the hypopsephios of Souzdal, or even was actually consecrated as a bishop by Klim Smolyatich. However, despite all attempts of prince Andrey Bogolyubsky to officially install him as a Metropolitan of Vladimir, Theodore’s canonical status was never recognized neither by Constantine II, Metropolitan of Kiev, nor by the then Patriarch of Constantinople, Luke Chrysoberges. Both of the just mentioned Greek hierarchs denied Theodore’s legitimacy and blamed him. Their reasons included his active role in disputes concerning the new fasting rules, introduced by the representatives of the reformed Byzantine monasticism of the time. When prince Andrey realized that his plan to create a Metropolitan see in Vladimir has failed, he decided to send Theodore to Kiev in order to receive proper episcopal consecration from Metropolitan Constantine II. Theodore responded by a refusal to obey, and tried to demonstrate his power instead, blatantly closing all church buildings in Vladimir. In the end, Andrey handed Theodore over to the Metropolitan’s court. Metropolitan Constantine II decided to sue Theodore according the norms of the Byzantine civil law (obviously, considering him as a Byzantine citizen), and since the charges against Theodore included heresy, he was condemned to brutal physical injuries and, finally, death. Afterwards the body of the unsuccessful contender to a metropolitan throne was thrown to the dogs, in order to get a symbolical closure on his story.
The article is dedicated to the elements of Byzantine influence in the Caucasian architectural monuments of 9th–10th c. Its greatest extent shows from the end of 9th c. Abkhazia and Alania, where a local version of the provincial (Pontic) Byzantine architecture was created. In Kakheti several groups of Byzantine master-builders participated in the 10th c. in construction of churches in Vachnadziani, Sanagire, Bodbe etc., and also brought here the tradition of brick architecture. In Klarjeti and Tao the Byzantine builders, who used opus mixtum technique, were involved in different way in the 950-960’s in the construction of the churches in Opiza, Doliskhana, Dört-Kilise, Sinkoti and Ezbeki. Finally, in Armenia Byzantine influence was manifested from the middle of 10th c. in the brick architecture of Vaspurakan.
Since the twenties of the last century in various fields of the Greek culture (in the works of A. Papadiamandis in bélles-léttres, of Ph. Kontoglou and N. Pentzikis in iconography and painting, D. Pikionis in architecture, B. Tatakis, Ch. Yannaras, J. Romanides, J. Zizioulas and others in philosophy and theology) one may see development of a tendency which may be characterized in a first approximation as “Neo-Byzantinism".
In a measure this movement might be connected with a failure of the political project that had its beginning in the Greek revolution of 1821 and its tragic result in the destruction of Greek communities in Asia Minor in 1923 (after in Constantinople too). In general the principle of Neo-Byzantinism might be formulated as following: Greece is not an ordinary nation and cannot build its identity according to the model of a neo-European national state (in spite of just this process actually proceeds in 20 th c.). Paradoxically the fundamental principle of Greek culture is recognized in Byzantine Orthodoxy as supra-territorial and moreover supra-ethnic cultural model.
Many of mentioned Greek authors find the detailed development of philosophical, theological, artistic aspects of this model in the writings of Russian religious philosophers and byzantinists of 19 and 20 th c. from the early Slavophiles (like I. Kirejevsky and A. Khomyakov) up to Russian emigrate authors (mainly in Paris) like G. Florovsky, V. Lossky, L. Ouspensky. It’s very meaningful that Greek intellectuals “recognize" in writings of representatives of “the Third Rome" the image of “the Second Rome’s" culture; they receive it as own (unlike to, for example, the western one). So Basil Tatakis discovers the Byzantine type of spirituality in the works of I. Kirejevsky, F. Dostoevsky, N. Berdiaeff (the last chapter of his famous Byzantine Philosophy, “Byzantium after Byzantium", is devoted to Russian culture that has preserved the spiritual tradition of Byzantium). So Ch. Yannaras recognizes the Byzantine type of sociality in a Russian Orthodox parish in Paris.
The Life of the Patriarch John the Faster is published and introsuced as a first-hand historical source
Notre ambition n’est pas de couvrir un thème d’une ampleur si vaste, mais notre objectif est de montrer, par de nouvelles approches et différents points de vue, les transformations qui se sont opérées à chaque époque (de l’époque proto-byzantine à l’époque byzantine tardive) et comment elles ont été formulées dans les textes byzantins. Les domaines choisis pour un tel examen des choses sont l’expression (nous incluons non seulement le point de vue purement littéraire, mais aussi la terminologie ainsi que la façon de décrire les situations et les sentiments), l’idéologie(autrement dit le point de vue duquel les auteurs byzantins voyaient et jugeaient les événements) et, enfin, la société (modes de comportement de groupes sociaux ou d’individus isolés, mentalités, conceptions etc.).
The present article continues the investigation of the Soqotri verbal system undertaken by the Russian-Soqotri fieldwork team. The article focuses on the so-called “weak” and “geminated” roots in the basic stem. The investigation is based on the analysis of full paradigms (perfect, imperfect and jussive) of more than 170 “weak” and “geminated” Soqotri verbs.