Shevzov, Russian Orthodoxy , Chapter 5, pp. Quotations from Rock: Popular Religion , pp.
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There is a tendency, however, to underestimate the knowledge that believers had of Orthodox principles and the effect of extraliturgical work that Orthodox clerics undertook in the nineteenth-century. For a discussion of extraliturgical activities see Gregory L.
Boris B. For a pioneering book that integrates religious with other aspects of Russian village life, see M.
Gromyko and A. Buganov, O vozzreniiakh russkogo naroda Moscow: Palomnik, Vera Shevzov is sensitive to the rural parish but argues rightly that the ecclesial community embraced more than peasants; it included all believers, including clerics. See her Russian Orthodoxy , p. Nadieszda Kizenko is sensitive to class but notes that in deciphering written confessions, it is often difficult to determine class identity.
Steinberg and Heather J. Coleman Bloomington: Indiana University Press, , pp. Worobec Lanham, Maryland: Rowman and Littlefield, , pp. Ransel, Village Mothers , p. For a fuller explanation of my argument with regard to the connection between demonic possession and sorcery, see my Possessed , pp. Russian Peasant Letters: Texts and Contexts , ed. Yokoyama, 2 vols Wiesbaden: Harrassowitz, My analysis of these letters is indebted to the painstaking work of Yokoyama and her assistants. All translations of the letters that I cite are by Yokoyama from this source. Volume and page numbers follow the quotations in the text.
Lavr had been adopted by Andrei Iakimovich Zhernokov. Note that not all letters were saved. Moscow: Gorodskaia tipografiia, , pp. Gromyko and Buganov, O vozzreniiakh , pp. Laura J. Robert A. Kivelson and Robert H. You can suggest to your library or institution to subscribe to the program OpenEdition Freemium for books. Feel free to give our address: contact openedition. We will be glad to provide it with information about OpenEdition and its subscription offers.
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Desktop version Mobile version. Results per book Results per chapter. Open Book Publishers. Women and Urban Culture. Search inside the book. Table of contents. Cite Share. Cited by. Text Notes Author. Full text. For work on the township courts which were presided over by peasant judges who were supposed to Ironically, revolutionary groups after emancipation were more sympathetic to the religious practi For a pioneering book that integrates religious with other aspects of Russian village life, see M In describing the content of written confessions of sin, Kizenko subscribes to the notion of the Forrester, in Yokoyama, 2 vols Wiesbade See t The p For a discussion of the impact of ready-to-wear clothing on peasant women, see Christine Ruane, T Author Christine D.
Basil the Great, etc. II, Puden- tiana in Rome, and in Ravenna. Ill,, 2, 8 ; P. They are generally assigned thus: St. However, St. Irenaeus himself attributed the lion to St. John and the eagle to St. Mark, and both traditions co-exist in By- zantine iconography, especially before the end of the XVI c. For Evangelists on antimensia; cfr. Bulgakov, loc.
We would like to call attention, in particular, to the antimensia printed by the Vatican Press 39 for the Russian Catholics ; the Deposition upon it is a copy of a famous fresco dating back to from the monastery f St. Panteleimon, Nerezi, Yugoslavia, 40 which has been reproduced in six colors on the antimensia. In the XVII century mechanically printed antimensia became common.
Up until the present moment, no author who has studied the history of antimensia has been able to discover an antimension which was printed before the first half of the XVII century The oldest extant printed antimensia are those printed in Kiev , and the ones preserved in Moscow , , x , , etc. VII and the plates at the end of the book 25 plates of antimensia dating from 1 to , illustrations in Theodorou, loc.
Venetia, op. NCE, II, p.
3. Russian Peasant Women’s Culture: Three Voices
On some antimensia consecrated by Catholic Byzantine Rite Bishops, the innovation of having the consecrating bishop's "Coat of Arms" printed thereon or added by means of a rubber stamp has begun. Thus the antimensia consecrated in Rome by Bishop John Bucko, Apo- stolic Visitator of the Ukrainian Catholics of the Byzantine Rite who reside in the territory of Western Europe His Excellency is said to con- secrate antimensia per month for distribution by the Sacred Congre- gation of the Oriental Church , bears his episcopal coat of arms imprinted by means of a rubber stamp. Those consecrated by the Ukrainian and Ruthenian Catholic Bishops in the United States of America usually have the Bishop's coat of arms printed directly on the antimension.
In general, the use of a Coat of Arms by a Bishop is a development of Latin medieval heraldry and is unknown to Orthodox Bishops and those Byzantine Catholics who follow them closely. As a seal, Orthodox bishops usually use a cross or the representa- tion of a hand raised in blessing ; thus the Russian Catholic Bishop Vladyka Andrei Katkoff, Ordaining Bishop for the Byzantine Rite in Rome and Apostolic Visitator for all Russians of the Byzantine Rite outside of Russia, uses a simple three-barred Slavic Cross for this seal ; antimensia consecrated by him bear his name and titular See Nauplia but no coat of arms.
In regard to the inscriptions, the earliest antimensions still extant have the name of the consecrating bishop and other particulars of consecration inscribed on the cloth, usually at top or bottom or along the sides. Manuel Charitoupolis, Patriarch of Constantinople XIII c , after noting that the antimension is made from the cloth which is used on the fixed altar during its consecration, says that this cloth is "cut into pieces and having been inscribed or painted?
Tremplas, "Anti- mension", Megale Ellinike Enkyklopaideia, tomos 4, pp.
odessa book one the foundation of the sacred cloth 1 Manual
The "Holy Governing Synod" was the Council of Bishops, with a lay "Oberprokurer" or head official, which was founded to rule the Russian Orthodox Church when Tsar Peter the Great suppressed the Moscow Patriarchate in ; the Moscow Patriarchate was restored only on the eve of the Bolshevik revolution November 21, — hence the reference to the Holy Synod is now obsolete.
See also Petrovskij, op. Andrew in Rome which was consecrated by His Holiness Athenagoras I, Patriarch of Constantinople in Oc- tober, , which had just the month and year writen in and had not been signed. The Patriarch's name was printed in an inscription which ran around the four sides of the antimension. I have also seen an antimension, printed in Egypt in , consecrated by Patriarch Maximos IV of Antioch, which had no hand- written inscription nor particulars of consecration ; all it had was an inscription printed in Greek and Arabic telling that this was an altar, and the tropar of 44 Christ.
Andrew Katkoff, bear on the bottom edge the following inscription in Church Slavonic : "Consecrated by the Most Reverend Andrew, by the mercy of God Bishop of Nauplia, in the year since the founding of the world , from the Birth of Christ , in the month of January, the J2th day. In regard to the data of consecration, Venetia says that "This inscription is indispensable; it cannot be lacking. Thus, there are sufficient reasons to submit it to examination and correction.
With all due re- verence to their Holinesses, it would seem preferable to avoid all possible future problems by writing in the particulars of consecration and especially the name and signature of the consecrator. Aemilius Herman, s. Cong, per la Chiesa Orientale, Prot. No doubt these are tra- ditions left over from the civil and ecclesiastical "stylus curiae" of the Byzan- tine Empire.