Singing Heresy: HYmns of Doctrinal Dissenters in Late Antiquity in Heresiological Imagination, Past and Present
The chapter offers a critical re-consideration of both late antique accounts, and modern scholarly discussions, of the so-called 'heretical hymns' in use in late antique Christian communities.
This article is dedicated to the II Council of Seville (A.D. 619) and its decisions. This Council was presided over famous Isidore of Seville, a great expert of Classical culture and in particolary in Roman law. Thanks to Isidore the canons of its Council were influenced by the norm of Theodosian Code. In that way the Roman Law became a base of the Canonical Law.
This book includes the abstracts of leading foreign and russian scholars in the palaeography, codicology, sphragistics and other auxiliary historical disciplines (with special emphasis on the manuscript collections of Saint-Petersburg).
This article discusses one of the most peculiar elements of the Diocletianic tradition in Coptic hagiographical texts which is unattested in any other historical sources — namely, the special connection between Diocletian and his favourite god, Apollo. It appears that the authors of Coptic texts used for re-creating the historical setting of the events of the Great Persecution not only the material provided in the works of Christian historiographers, such as Eusebius, Lactantius and John Malalas, but also homiletic and hymnographic material found in other sources. The descriptions of the Diocletian’s connection with Apollo in the Coptic texts contradict the historical evidence (Diocletian’s tutelary deity was Zeus, not Apollo); however, they evince their authors’ knowledge of the references to the cult of Apollo at Antioch in the works of the two most popular Antiochian authors of later period — John Chrysostom and Severus of Antioch. Their homilies in honour of St Babylas of Antioch have been known in Egypt from the relatively early stage and have obviously influenced the Coptic perception of Antioch as a centre of the cult of Apollo; one might also see the how these later episodes — the story of Julian the Apostate and the relics of St Babylas — were re-imagined and re-introduced by Coptic hagiographers into the martyr passions of the Diocletianic period.
The present thesis is a study of Athanasios of Alexandria‘s thought and writings—predominantly pastoral—in the context of ecclesial, ascetic, and liturgical developments in fourth-century Christian communities in Egypt. I explore Athanasios‘ Festal Letters, individual correspondence (primarily the Letter to Markellinos), and the Life of Antony from the perspective of the bishop‘s concerns about the contemporaneous diversity of devotional and liturgical practices of praying and hymn-singing. The central argument of this thesis is that Athanasios had a coherent vision of the ideal Christian prayer and hymnody. For Athanasios, 'orthodox‘ Christians—lay and ascetics, educated devotees and common believers alike—should derive their practices of devotion and liturgy from the Bible—the Psalter and the Biblical odes—rather than other sources. Athanasios‘ programme of devotional and liturgical orthopraxy centred around the Biblical ideal is part of his much broader ecclesiological project of bringing unity to the division-riddled church of Egypt. The bishop conceives of the Scripturally-cued shared patters of praying and hymn-singing as one of the means to unify scattered Christian communities. Although his pastoral programme of a uniform Biblical devotion is not as self-consciously and combatively formulated as e.g. his polemic against the 'Arians‘ or Meletians, it surfaces across his writings with consistency. Targeted against the diversity of modes of prayer and hymn-singing practiced across a variety of doctrinally, ecclesially, and socially different communities, Athanasios‘ pastoral programme of devotional orthopraxy reflected the trends towards unification in the bishop-led Christian culture of late antiquity and contributed to their further strengthening.
The article is about the religious crimes in the Russian legislation at the end of the XIXth century which infringed on the privileged position of the Orthodox church and its exclusive right for religious propaganda among the followers of other religions. In the article on the basis of archival documents the Russian authorities law enforcement practices against the persons to leave from the Orthodoxy to other religious groups are reckoned.