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1

Epistle on the Celebration of Easter (CPG 4612): Transmission and Context of the Slavonic Version in the Late 15th–16th Centuries

100%

Lytvynenko V. V.

Studia Ceranea

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2022

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vol. 13

125-135

EN

This article examines the Slavonic version of the Epistle on the Celebration of Easter (CPG 4612) by focusing on the issues of transmission and context. It begins with a brief overview of the manuscript tradition and the title of this writing, and then asks what function the epistle carried in medieval Russia where it was copied. The author argues that this function was primarily theological rather than technical (related purely to paschal calculations and calendar). For that purpose, the author does several things. First, he shows that there are good reasons to assume that this epistle was perceived as part of the Athanasian corpus of Orations against the Arians, whose copying was occasioned by the rise of the Judaizers – a group of Russian heretics that denied the most fundamental Orthodox doctrines and exploited the eschatological crisis in 1492 to lead the Christians astray. And second, the author explores the evidence from Iosif Volockij and comes to the conclusion that his Enlightener contains similar theological concerns about the celebration of Easter as we find in the epistle.

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Krytyka millenarystycznego obrazu Jerozolimy u św. Hieronima ze Strydonu

80%

Paczkowski M.

Vox Patrum

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2020

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vol. 75

345-374

EN

The purpose of this study is to examine St. Jerome’s critical disposition towards the millenarian image of Jerusalem. In the set of controversies addressed by Jerome, the topic is worthy of interest. He opposed the Chiliastic tendencies shown by the Judaizing exegetes and confronted authors who distorted the message of the biblical images. However, we can see that the author of the Vulgate reached for the legacy of the exegetical tradition prescribing literal reading. In Jerome we find a dual perspective of Jerusalem’s renewal: as both an earthly and glorious city in the heavens. Some shepherds of the communities also considered this issue, such as Victorinus of Poetovium and Apollinaris of Laodicea. The pages devoted to the millenarian question in Jerome’s writings testify that he was implicated in this controversy for various reasons.

PL

Celem opracowania jest ukazanie krytycznego nastawienia św. Hieronima ze Strydonu do millenarystycznego obrazu Jerozolimy. W całościowym kompleksie kontrowersji podejmowanych przez Strydończyka millenaryzm to temat godny dokładniejszej analizy. Sprzeciwiał się on chiliastycznym nurtom wśród judaizujących egzegetów i podejmował dyskusje z autorami, którzy wypaczali wymowę obrazów biblijnych. Można jednak dostrzec, że sam autor Wulgaty sięgał po dziedzictwo egzegetycznej tradycji dosłownego znaczenia. U Hieronima daje się zauważyć podwójną perspektywę odnowienia Jerozolimy: jako miasta ziemskiego, lecz również chwalebnego na niebie. Odnośnie do obrazów millenarystycznych błędne postawy reprezentowali także niektórzy pasterze wspólnot, wśród których Dalmatyńczyk wskazuje Wiktoryna z Petowium i Apolinarego z Laodycei. Stronice poświęcone kwestiom millenium w pismach Hieronima świadczą o tym, że był on zaangażowany w tę kontrowersję z różnych powodów.

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Пели ли православные восточные славяне XV-XVI веков псалмы по-древнееврейски

80%

Темчин С.

Latopisy Akademii Supraskiej

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2012

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vol. Język naszej modlitwy- dawniej i dziś

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issue 3

19-26

EN

The Vilnius Old Testament Florilegium has been preserved as part of manuscript F 19-262 (Vilnius, The Wróblewskie Library of the Lithuanian Academy of Sciences), dating back to the first third of the 16 th century (after 1517) and comprising Old Testament books (Job, Ruth, the Psalter, the Song of Songs, Ecclesiastes, Proverbs, Lamentations, Daniel, and Esther) which, except the Psalms, had been translated from Hebrew into Ruthenian. The author argues that these are in fact the third volume of the Tanakh in a Ruthenian translation produced during the 2 nd half of the 15 th century in Kiev. There is reason to think that unlike the rest of the Old Testament books which were translated into Ruthenian, the Psalms of this corpus were originally written in Hebrew using the Cyrillic characters. A small portion of this Cyrillic transcription (Psalm 150) is found in the Cyrillic Manual of Hebrew which is preserved in an East Slavic miscellany of the 3 rd quarter of the 16 th century (Moscow, Russian State Archive of Early Acts, F. Mazurin collection (f. 196), inventory 1, No 616, f. 124-130) and textually related to the Vilnius Old Testament Florilegium. At least some psalms must have been sung or recited in Hebrew by certain groups of East Slavs in the Grand Duchy of Lithuania, Novgorod the Great, and Muscovy during the 15th -16th centuries.

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1 Latopisy Akademii Supraskiej

1 Studia Ceranea

1 Vox Patrum

1 Lytvynenko V. V.

1 Paczkowski M.

1 Темчин С.

1 2022

1 2020

1 2012

Epistle on the Celebration of Easter (CPG 4612): Transmission and Context of the Slavonic Version in the Late 15th–16th Centuries

Krytyka millenarystycznego obrazu Jerozolimy u św. Hieronima ze Strydonu

Пели ли православные восточные славяне XV-XVI веков псалмы по-древнееврейски