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St. Tikhon’s University Review . Series II: History. Russian Church History

St. Tikhon’s University Review II :84

ARTICLES

Nikiforova Alexandra

Old hagiopolite footwashing rite in tropologion SIN. GR. ΜΓ/ΝΕ 56+5

Nikiforova Alexandra (2018) "Old hagiopolite footwashing rite in tropologion SIN. GR. ΜΓ/ΝΕ 56+5 ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 9-34 (in Russian).

DOI of the paper: 10.15382/sturII201884.9-34
In this article, the author presents the fi rst publication and study of an ancient Hagiopolite rite of footwashing from a 9th century Greek Tropologion from Egypt, Sin. gr. ΝΕ / ΜΓ 56+5. The rite is typologically close to the rites in the Ancient Iadgari and the Georgian Lectionary, and can be dated to a time before the 7th–8th c. The ceremony was performed on Great Thursday after the Eucharistic synaxis, in the same way in the towns as in monasteries. The kernel of the rite consists of a prokeimenon, Gospel reading from Jn 13, synapte, prayer, and washing of the feet. The rite in this Tropologion diff ered from that in the Georgian witnesses by including the reading of the Gospel (Jn 13: 3–17) after the washing of the feet, rather than before it, as well as by a different hymnographical formulary, performed in a diff erent way, with refrains from psalms 118 and 50. The archaic troparia refl ected the early patristic interpretations of the washing of the feet as purifi cation from sin, receipt of the portion of Christ, and an example of humility. These texts were maintained in the liturgy for only a brief period (in Sin. gr. 734–735, 10thc.; EBE 788, 12th c.; Stavrou 43, A.D. 1122; Vatop. gr. 1488, 13th c.), but the structure of the rite itself (Gospel – synapte – prayer – footwashing), its position after the Eucharistic liturgy, and the infl uence of the ideas of the early Church Fathers has remained until today. The ancient rite was still in use in the 10th c., when new, more complicated rites appeared, with more complicated and refi ned hymnography, composed in the 7th–8th c., and a more strongly pronounced dramatic element, in which not only the footwashing itself was signifi cant, but also the commemoration of the historical event, where each participant played a specifi c role, either of Christ or of one of Apostles.
liturgy of Jerusalem, footwashing rite, new fi nds at St. Catherine’s monastery, tropologion
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Nikiforova Alexandra


Academic Degree: Candidate of Sciences* in Philology;
Academic Rank: Senior Research Fellow;
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0001-8453-7179;
Email: sashunja@yandex.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Margarita Korzo

On spanish influences on uniate and orthodox religious literature in Polish-Lithuanian commonwealth of 17th century: problem statement

Margarita Korzo (2018) "On spanish influences on uniate and orthodox religious literature in Polish-Lithuanian commonwealth of 17th century: problem statement ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 35-47 (in Russian).

DOI of the paper: 10.15382/sturII201884.35-47
This article is an attempt at checking the hypothesis about the Spanish infl uence in religious literature of the Polish-Lithuanian Commonwealt of the 17th century. The examples dealt with are the Uniate instruction on the administration of the church sacraments (Russ. Наука о седми тайнах церковных) published in Vilnius in 1617/18 as part of Trebnik, and the fi rst printed Orthodox manual on moral theology Мир с Богом человеку (Kiev 1669). One of the sources for the fi rst text was the treatise Summa de Instructione Sacerdotum (also known as Summa casuum conscientiae) by the Spanish Jesuit Francisco de Toledo (1534–1596); its basis was a course in moral theology at Collegium Romanum in Rome. The compilers of the Vilnius text made both literal translations of the Spanish text and paraphrases of separate fragments close to the Latin original. The also complemented the fragments taken from de Toledo with speculations on church rituals, quotations from patristic texts, statutes of ecumenical and local councils as well as from civil legal sources. Despite the fact that the Vilnius treatise emerged from Uniate circles, it came to be widely spread among the Orthodox, and it was by means of this text that certain fragments of de Toledo’s treatise found their way into Мир с Богом человеку. Taking this into account, it is clear that in the interpretation of the seven deadly sins and in the dissertation about alms the compilers made direct use of de Toledo’s treatise. Later, both texts came to be sources for the hand-written compilation on the sacraments by the Muscovite bookman Evfi my Chudovsky (Евфимий Чудовский), who thus contributed to the dissemination of de Toledo’s treatise in the Muscovite tradition as well.
Orthodox and Uniate moral theology, sacramentology, Catholic infl uences, Spanish Catholic tradition, Francisco de Toledo, Innokenty Gizel, Evfi my Chudovsky, Polish-Lithuanian Commonwealth, 17th century
  1. Belaykova E., Moshkova L., Oparina T. (2017) Kormchaia kniga: ot rukopisnoi tradicii k pechatnomu izdaniui [Kormchaia Book: From Manuscript Tradition to Printed Version]. Moscow; St. Petersburg (in Russian).
  2. Brogi Bercoff G. (2010). “«Mir z Bogom choloviku» iak systema moral’noï fi losofi ï” [“Mir z Bogom choloviku as System of Moral Philosophy”], in Innokenty Gizel. Vibrani tvori [Selected Works], 3, Kiev; Lviv, pp. 103–132 (in Ukrainian).
  3. Catechismus ex decreto Concilii Tridentini ad parochos editus (1928). Rome.
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Margarita Korzo


Academic Degree: Candidate of Sciences* in History;
Place of work: Institute of Philosophy, Russian Academy of Sciences; 12/1 Goncharnaia Str., Moscow 109240, Russian Federation;
Post: Senior Research Fellow;
ORCID: 0000-0001-6299-5187;
Email: korzor@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Krylov Alexey

What turns a man into a beastman? Theriantropy in theology of st. Demetrius of Rostov

Krylov Alexey (2018) "What turns a man into a beastman? Theriantropy in theology of st. Demetrius of Rostov ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 48-55 (in Russian).

DOI of the paper: 10.15382/sturII201884.48-55
This article is devoted to the doctine of the prominent preacher and church writer Demetrius of Rostov (1651–1709) on sin that turns a sinner into a beast. The author of the article demonstrates the biblical origins of this doctrine and its connection with the views of metropolitan of Rostov on sin and its eff ect on man. The article examines various images of animals from sermons of St. Demetrius of Rostov. Special attention is paid to the image of pig, which is associated with carnal sins. It is demonstrated that the Rostov metropolitan did not simply use animals and birds as allegories of vices and virtues but also pointed to the deeper link between sin and the “animal”, non-reasonable, element in man. The author of the paper also discusses the images of “half-humans, half-animals” in Келейный летописец by the saint. The article proves that St. Demetrius regarded these images not as curiosities from natural science but as examples of the destructive eff ect of the sin on man that makes humans similar to beasts. It is also shown that metropolitan’s statements about people-monsters go back to the ancient Jewish tradition and narratives about the fate of the builders of the tower of Babel. The author of the paper gives examples of people-beasts who are in fact more righteous than good-looking sinners, whereas saints conceal the beauty of soul under the rough, almost animal-like looks. The conclusion is that St. Demetrius in his dealing with therioanthropy reveals his views on the paradoxes of the relationship between the outer and the inner in man as well as on the role of intelligence in spiritual life.
Demetrius of Rostov, Dimitry of Rostov, Russian Orthodoxy, Russian Culture of Peter’s time, sin, animals in theology
  1. Krylov A. O. (2013) “Sviatitel¸ Dimitrii Rostovskii i ponimanie grekha v russkom obshchestve rubezha XVII–XVIII vv.” [“St. Demetrius of Rostov and Understanding of Sin in Russian Society of the Late 17th — Early 18th Centuries”], in Istoriia i kulštura Rostovskoi zemli 2012 [History and Culture of Rostov Land 2012], Rostov (in Russian).
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  4. Rubtsova M. L. (2018) “Sviatitel’ Dimitrii Rostovskii o vnutrennem cheloveke i umnoi molitve” [“St. Demetrius of Rostov on the Inner Man and Prayer of the Mind”], in Pravoslavie i pravoslavnaiia kul’tura v epokhu Dimiriia Rostovskogo [Orthodoxy and Orthodox Culture in the Age of Demetrius of Rostov], Rostov, pp. 151‒165 (in Russian).
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Krylov Alexey


Academic Degree: Candidate of Sciences* in History;
Place of work: St. Tikhon’s Orthodox University for the Humanities, 6/1 Likhov pereulok, Moscow 127051, Russian Federation; Bauman Moscow State Technical University, 5 Vtoraia Baumanskaia Str., Moscow 105005, Russian Federation;
Email: dismal.enigma@gmail.com.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Rassophore nun Ekaterina (Kopyl E.)

Reception of St Gregory of Nyssa and St Jerome’s Views on the Holy Places of Palestine: Chrysanthos Notaras, Patriarch of Jerusalem

Kopyl Elena (2018) "Reception of St Gregory of Nyssa and St Jerome’s Views on the Holy Places of Palestine: Chrysanthos Notaras, Patriarch of Jerusalem ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 56-76 (in Russian).

DOI of the paper: 10.15382/sturII201884.56-76
This article deals with the main views of St Gregory of Nyssa and St Jerome on holy places of Palestine and pilgrimage to them in the historical context, demonstrates contradictions in their statements, which in the 16th — 17th centuries in Europe came to be a basis for the Protestant-Catholic controversy on the issue of pilgrimages. Further, the article examines the views of Chrysanthos Notaras, patriarch of Jerusalem (1707–1731), a prominent fi gure of the Greek Enlightenment, on contradictions in the opinions of both authors in the light of his attempt at systematising the theology of holy places, which, being an echo of theological disputes of supporters of Reformation and Counter-Reformation, made up an instructive and critical approach to the topic in question from the stance of Orthodox church tradition. With regard to the issue of holy places, Chrysanthos employs the methodological principle of diff erentiating between the opinions that are of doctrinal character (believing that journeys to Jerusalem do not constitute a necessary and important part of faith) on the one hand and, on the other hand, the words that are not doctrinal, have the character of a private instruction and should be considered in the context of ecclesiastical “oikonomia”.
holy places of Palestine, theology of holy places, pilgrimage, St Gregory of Nyssa, St. Jerome, reception of patristic views, Protestant-Catholic controversy of 16th — 17th centuries, Jerusalem Patriarch Chrysanthos Notaras, Greek theology of 18th century
  1. Aleksandrova T. L. (trans.) (2002) Gregory of Nyssa. Poslanie o zhizni sviatoi Makriny [Gregory of Nyssa. The Life of St. Macrina]. Moscow (in Russian).
  2. Bernatskii M. M. (2007) “Dosifei II Notara, patriarkh Ierusalimskii” [“Dositheos II Notaras, Patriarch of Jerusalem”]. Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, 2007, vol. 16, pp. 71–77 (in Russian).
  3. Fokin A. R. (1986) “Une querelle sur les pèlerinages autour d’un texte patristique (Grégoire de Nysse, Lettre 2)”. Revue d’histoire et de philosophie religieuses, 1986, no. 66, pp. 131‒146.
  4. Fokin A. R. (2010) Blazhennyi Ieronim Stridonskii. Bibleist, ekzeget, teolog [Saint Jerome of Stridon. Biblical Scholar, Exegete, Theologian]. Moscow (in Russian).
  5. Labourt J. (ét. et trad.) (1949‒1963) Saint Jérôme. Lettres. 8 vols. Paris.
  6. Maraval P. (ét. et trad.) (1971) Grégoire de Nysse. Vie de sainte Macrine. Sources chrétiennes, 178. Paris.
  7. Maraval P. (ét.) (1990) Grégoire de Nysse. Lettres. Paris.
  8. Maraval P. (2002) “Jérusalem, cité sainte? Les hésitations des Pères du IVe siècle”, in M. Hengel, S. Mittmann, A. M. Schwemer (ét.) La Cité de Dieu. Die Stadt Gottes. 3. Symposium. Strasbourg, Tübingen, Uppsala, 19.‒23. September 1998, Tübingen. Tübingen, pp. 351‒363.
  9. Papadopoulos, Chrysostomos, archbishop of Athens and all Greece (2010). Istoria tēs Ekklēsias tōn Ierosolymōn [History of Jerusalem Church]. Athens (in Greek).
  10. Pasquali G. (ed.) (1959) “Gregorius Nyssenus. Epistulae”, in G. Pasquali (ed.) Gregorii Nisseni Opera, vol. 8 (2), Leiden.
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  12. Ramazanova D. N. (2011) “Ekzempliary sochinenii ierusalimskogo patriarkha Khrisanfa Notara v sobranii Muzeia knigi RGB” [“Copies of Works of Jerusalem Patriarch Chrysanthos Notaras in Collection of Book Museum of Russian State Library”], in A. Samarin (ed.) Bibliofika: Istoriia knigi i izuchenie knizhnykh pamiatnikov [Bibliofika: History of Book and Studies of Book Monuments]. Moscow, 2011, vol. 2, pp. 166–186 (in Russian).
  13. Ramazanova D. N. (2014) “Perevody sochinenii ierusalimskogo patriarkha Khrisanfa Notary v russkikh spiskakh XVIII v.” [“Translations of Works by Jerusalem Patriarch Chrysanthos Notaras in Russian Copies of the 18th Century”]. Spetsial’nye istoricheskie distsipliny [Auxiliary Historical Disciplines], Moscow, 2014, vol. 1, pp. 317–347 (in Russian).
  14. Stathē P. (1999) Chrysanthos Notaras patriarchēs Hierosolymōn. Prodromos tou Neoellēnikou Diaphōtismou [Chrysanthos Notaras, Patriarch of Jerusalem. Forerunner of Greek Enlightenment]. Athens (in Greek).
  15. Vasilii (Krivoshein), archbishop (2011) “Simvolicheskie teksty v Pravoslavnoi Tserkvi” [“Symbolic Texts in the Orthodox Church”], in A. Musin (ed.) Vasilii (Krivoshein). Bogoslovskie trudy [Theological Works]. Nizhnii Novgorod, pp. 430–481 (in Russian).

Rassophore nun Ekaterina (Kopyl E.)


Student status: Graduate student;
Place of study: Gorny convent in Ein Karem, Russian Ecclesiastical Mission in Jerusalem;
ORCID: 0000-0002-5174-3598;
Email: ekopyl@mail.ru.
Titova Anna

“Heresy against the Church”: I. A. Mohler and A. S. Khomyakov as polemicists

Titova Anna (2018) "“Heresy against the Church”: I. A. Mohler and A. S. Khomyakov as polemicists ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 77-95 (in Russian).

DOI of the paper: 10.15382/sturII201884.77-95
This article compares and analyses the anti-Protestant polemic of A. S. Khomyakov presented in three well-known polemic brochures and the criticism of heresy in the “Unity in the Church” by A. Möhler. The relevant literature has repeatedly noted the affi nity of ecclesiological views of both thinkers. Despite the fact that in his polemic Khomyakov never refers to Möhler, the similarity of their argumentation suggests that he relied on it. The texts of both authors obviously diff er in genre, structure, tasks, but this makes the similarity of their polemic principles and techniques even more vivid. The purpose of this article is to identify, reconstruct and compare the internal logic of the authors’ polemic: their arguments and basis, the object of their criticism, the structure of their arguments. The study shows the similarity in the structure and content of their debate based on the shared ecclesiological premises and romantic views. The opposition of church as love and heresy as separation from love which they propose is, on the one hand, in the framework of the ancient church polemic and, on the other hand, is reconsidered in the categories of romantic idealism.
polemical theology, Protestantism, A.S. Khomyakov, A. Möhler, romanticism, heresy, ecclesiology
  1. Florovskii G., archpriest (1991) Puti russkogo bogosloviia [Ways of Russian Theology]. Kiev (in Russian).
  2. Geiselmann Josef Rupert (1955). Die theologische Anthropologie Johann Adam Möhlers. Ihr geschichtlicher Wandel. Freiburg: Herder.
  3. Möhler J. A. (1957) Die Einheit in der Kirche oder das Prinzip des Katholizismus, dargestellt im Geiste der Kirchenväter der drei ersten Jahrhunderte. Hsgb. von J.R. Geiselmann. Darmstadt.
  4. Möhler J. A. (2018) “Edinstvo v Tserkvi ili printsip kafolichnosti, predstavlennyi v dukhe ottsov Tserkvi pervykh trekh vekov” [“Unity in Church, or the Principle of Catholicism Presented in the Spirit of the Church Fathers of the First Three Centuries”]. Russkoe bogoslovie. Issledovanie i materialy [Russian Theology: Studies and Materials], 2018, pp. 104–146 (Russian translation).
  5. Rieger R. (1994) “Reflexion oder Spekulation. Prinzipien zur Deutung des Konfessionspluralismus bei Johann Adam Möhler und Ferdinand Christian Baur”. Münchener Theologische Zeitschrift. 1994, Bd. 45, Nr. 3, Ss. 247–270.
  6. Scheele, P.-W. (1969). Johann Adam Möhler — Wegbereiter heutiger Theologie. Graz: Styria Verlag.
  7. Titova A.O. (2014) “Möhler i Khomiakov”. Russkoe bogoslovie. Issledovanie i materialy, 2014, pp. 48–76 (in Russian).

Titova Anna


Academic Degree: Candidate of Sciences* in Philosophy;
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-3685-0299;
Email: gaudendum@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Andreev Aleksandr

On footnotes in slavonic liturgical texts: alternative readings in Octoechos at the end of the 19th century

Andreev Aleksandr (2018) "On footnotes in slavonic liturgical texts: alternative readings in Octoechos at the end of the 19th century ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 96-118 (in Russian).

DOI of the paper: 10.15382/sturII201884.96-118
The author reports on the history of the introduction of footnotes placed in kavyki in the printed editions of the Church Slavonic Octoechos. The author shows that footnotes placed in kavyki fi rst occur in the Uchebny Oktoikh (Octoechos for Study), printed at the behest of Nikolay Ilminsky at the end of the 19th century as a resource for rural schools, then are reproduced in the liturgical Octoechos printed in Moscow in 1888, from where they make it into modern reprint editions. For each footnote, the author compares the Slavonic text with the Greek text found in various editions of the Greek Parakletike printed in the 17th – 20th centuries. The author off ers a classifi cation of the footnotes, identifying footnotes intended to simplify the vocabulary or syntax of the Slavonic text, footnotes that indicate textual diff erences between the Slavonic and Greek printed editions, and footnotes that resolve various typographical, lexical or syntactical errors of the Slavonic translation. The author is also able to identify some footnotes that introduce new errors into the Slavonic text. In the conclusion, the author off ers practical recommendations concerning the reading of these footnotes in a liturgical setting as well as thoughts on the utility of placing changes to liturgical books in footnotes rather than in the main body of the liturgical text.
liturgical books, Church Slavonic, liturgical reform, Octoechos, Parakletike, Uchebny Oktoikh, kavyka, Synodal Press, Nikolay Ilminsky
  1. Andreev A. (2017) “Venetsianskie pechatnye Irmologii XVI–XVII vv. i knizhnaia sprava v Moskve” [“Venetian Printed Hirmologia of the 16th — 17th Centuries and the Reform of Liturgical Books in Moscow”]. Khristianskoye Chteniye, 2017, vol. 5, pp. 98–109 (in Russian), doi: 10.24411/1814-5574-2017-00097.
  2. Balashov N., archpriest (2001) Na puti k liturgicheskomu vozrozhdeniiu [On the Way to Liturgical Renewal]. Moscow (in Russian).
  3. Hannick C. (2006) Das Altslavische Hirmologion: Edition und Kommentar. Weiher Verlag.
  4. Hannick C. (1972) “Le texte de l’Octoechos”, in Dimance. Office selon les huit tons. Chevetogne.
  5. Job (Getcha), archbishop (2013) Le Typicon dé crypté. Paris.
  6. Krasheninnikova O. (2006) “Rannevizantiiskie i slavianskie istochniki po istorii formirovaniia slavianskogo Oktoikha IX—X vekov” [“Early Byzantine and Slavic Sources for the History of the Formation of the Slavic Octoechos in the 9th — 10th Centuries”], in Drevneslavianskii Oktoikh sv. Klimenta arkhiepiskopa Okhridskogo [The Early Slavic Octoechos of St. Clement, Archbishop of Ochrid]. Moscow, pp. 290–382 (in Russian).
  7. Kravetsky A., Pletneva A. (2001) Istoriia tserkovnoslavianskogo iazyka v Rossii (konets XIX–XX v.) [History of the Church Slavonic Language in Russia (Late 19th — 20th Centuries)]. Moscow (in Russian).
  8. Kravetsky A., Pletneva A. (2003) “K voprosu o formirovanii uchebnoi redaktsii bogosluzhebnykh knig” [“The Problem of Producing Study Editions of Liturgical Books”], in Lingvisticheskoe istochnikovedenie i istoriia russkogo literaturnogo iazyka [Linguistic Source Study and History of the Russian Literary Language]. Moscow, pp. 454–476 (in Russian).
  9. Lampe G. W. H. (1961) A Patristic Greek Lexicon. Oxford.
  10. Lozovaya I. (2009) Drevnerusskii notirovannyi Paraklit XII veka: Vizantiiskie istochniki i tipologiia drevnerusskikh spiskov [The Early Russian Notated Parakletike of the 12th Century: Byzantine Sources and Typology of Early Russian Manuscript Copies]. Moscow (in Russian). Octoechos (2005). Athens (in Greek).
  11. Sophoronius (Eustratiades), metropolitan (1932) Herimologion [Hirmologion]. Chennevièressur-Marne (in Greek).
  12. Sove B. (1970) “Problema ispravleniia bogosluzhebnykh knig v Rossii v XIX‒XX vekakh” [“The Problem of Correction of Liturgical Books in Russia in the 19th and 20th Centuries”]. Bogoslovskie Trudy, 1970, vol. 5, pp. 25–68 (in Russian).
  13. Thomson F. (1988) “Towards a Typology of Errors in Slavonic Translations”. Orientalia Christiana Analecta, 1988, vol. 23, pp. 351–380.
  14. Zernova A. (1958) Knigi kirillovskoi pechati, izdannye v Moskve v XVI—XVII vekakh. Svodnyi katalog [Cyrillic Books Printed in Moscow in the 16th — 17th Centuries. A Complete Catalogue]. Moscow (in Russian).

Andreev Aleksandr


Student status: Graduate student;
Place of study: St. Petersburg Theological Academy; 17 Naberezhnaya Obvodnogo Kanala, St Petersburg 191167, Russian Federation;
Post: Teaching Assistant, Department of Ancient Lanugages;
ORCID: 0000-0001-8706-8398;
Email: aleksandr.andreev@gmail.com.

PUBLICATIONS

Rosenblum Eugene

Passion of Saint Ireneaus of Sirmium

Rosenblum Eugene (2018) "Passion of Saint Ireneaus of Sirmium ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia II : Istoriia. Istoriia Russkoy Pravoslavnoy Tserkvi, 2018, Iss. 84, pp. 121-131 (in Russian).

DOI of the paper: 10.15382/sturII201884.121-131
This paper represents the fi rst translation into Russian of the Passion of St. Irenaeus of Sirmium which is a literary monument of Latin hagiography of Late Antiquity. St. Irenaeus had suff ered martyrdom in the Roman province of Pannonia Secunda during the Great Persecution. Archaeological fi nds as well as many manuscripts containing his Passion and preserved in various parts of the Christian world attest to widespread popularity of St. Irenaeus’ cult. The Passion is preserved in two ancient versions, Greek and Latin. This corresponds with the bilingualism of Pannonia, which was located on the border of the Western and Eastern parts of the Roman Empire. All subsequent translations are made on the basis of these two versions. The question about which version, Latin or Greek, is earlier, has not been solved yet. Neither the opinion about the dependence of the Greek text on the earlier Latin version (it had been dominating for two centuries), nor the opposing opinion developed in the mid- 20th century by Manlio Simonetti are convincing enough. The present translation has been made from the Latin version used according to Dolbeau’s critical edition. The Passion of St. Irenaeus of Sirmium is a literary and theologically elaborate text that goes back to the court interrogation. However, it does not contain a detailed description of the tortures, nor does it mention the miracles, typical of the later hagiographic tradition. Moreover, this text does not contain such traditional topoi as the support for the martyr by his relatives and the subsequent acquisition of his relics by Christians. This allows us to date the text to the 4th or very early 5th centuries.
St. Irenaeus of Sirmium, Acta martyrum, Great persecution, Diocletian, Maximian, hagiography, martyrdom, Pannonia, Illyria, Sirmium
  1. Benvin A. (1994) “Muka sv. Ireneja Srij emskoga: Ranokršćanski portret biskupa mučenika”. Diacovensia, 1994, sv. 2/1, pp. 82–109.
  2. Dolbeau F. (1999) “Le dossier hagiographique d’Irénée, évêque de Sirmium”. Antiquité tardive, 1999, vol. 7, pp. 205–214.
  3. Hildebrandt H. (2006) “Early Christianity in Roman Pannonia – Facts among Fiction?” Studia Patristica, 2006, vol. 39, pp. 59–64.
  4. Johnson S. F. (ed.) (2012) The Oxford Handbook of Late Antiquity. Oxford.
  5. Jones A. H. M., Martindale J. R., Morris J. (1971–1992) The Prosopography of the Later Roman Empire. Cambridge.
  6. Krü ger G., Ruhbach G. (Hrsg.) (1965) Ausgewählte Märtyrerakten. Tübingen.
  7. Lanata G. (1973) Gli Atti dei martiri come documenti processuali. Milano.
  8. Musurillo H. (ed.) (1972) The Acts of the Christian Martyrs. Oxford.
  9. Nakamura B. J. (2003) “When Did Diocletian Die? New Evidence for an Old Problem”. Classical Philology, 2003, vol. 98, pp. 283–289.
  10. Rosenblum E. (transl.) (2014) “Strasti sv. Kvirina” Vestnik Russkoi khristianskoi gumanitarnoi akademii, 2014, vol. 15/3, pp. 211–217.
  11. Ruiz Bueno D. (1962) Actas de los mártires. Madrid.
  12. Simonetti M. (1955) “Sugli Atti dei due martiri della Pannonia”. Studi agiografici, Roma, pp. 55–79.
  13. Smirnov-Brkić A. (2015) “New Insight in the Latin and Greek Recensions of the Passion of St. Irenaeus of Sirmium”, in The Cultural and Historical Heritage of Vojvodina in the Context of Classical and Medieval Studies, Novi Sad, pp. 59–74.
  14. Smirnov-Brkić A., Draganić I. (2014) “Latin and Greek Recensions of the Passion of St. Irenaeus of Sirmium”, in International Symposium Constantine, Sirmium and Early Christianity. Proceedings, Sremska Mitrovica, pp. 25–45.
  15. Zeiller J. (1967) Les origines chrétiennes dans les provinces danubiennes de l’Empire romain. Roma.

Rosenblum Eugene


Place of work: Moscow State University; 27 building 4 Lomonosov Avenue, Moscow 119192, Russian Federation; Graduate Student of the Department of Church History;
Email: eugene.rosenblum@gmail.com.