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The article is dedicated to the intellectual history of the early twentieth centuryof the Kyiv Theological Academy. In the years of the First Russian Revolution (1905-1907) in the Kyiv Theological Academy was formed a liberal party of professors. They were advocating the idea of a reform of theological education system. In particular, the reformers called for the democratization of the inner life of the theological academies, for the academies autonomy in relation to the power of the bishops, and for the election of higher administrative positions in the academies. In addition, liberal professors tried to find new ways of Orthodox theology developing. They advocated the approximation of theology to the needs of the present, for overcoming the closeness and scholasticity of academic theology. One of the brightest representatives of this ideological course was the professor of the Kyiv Theological Academy Vasiliy Ekzemplyarskiy (1875-1933). In teaching moral theology, he tried to discuss with the students the actual social problems.In his publications in the 1905-1912, one can see the seeds of what is now called "public theology". In particular, his program articles were dedicated to the problem of the morality of international politics and the problem of the death penalty. A wide resonance was caused by his article devoted to the comparison of the social doctrine of St. John Chrysostom and Leo Tolstoy. The views expressed in this article caused the discontent of the church leadership. In particular, Ekzemplyarskiy here severely condemned the "official" theology, which, in his opinion, tried to justify the non-Christian actions of the state through biblical arguments. As a result, in 1912, Ekzemplyarskii was dismissed from the Academy and was able to return to teaching only after the February Revolution, 1917. In connection with further revolutionary upheavals, the ideas of professor Ekzemplyarskiy, unfortunately, did not develop. Nevertheless, the legacy of Vasiliy Ekzemplyarskiy was an important prologue to the formation of domestic "public theology".

The article is dedicated to the intellectual history of the early twentieth centuryof the Kyiv Theological Academy. In the years of the First Russian Revolution (1905-1907) in the Kyiv Theological Academy was formed a liberal party of professors. They were advocating the idea of a reform of theological education system. In particular, the reformers called for the democratization of the inner life of the theological academies, for the academies autonomy in relation to the power of the bishops, and for the election of higher administrative positions in the academies. In addition, liberal professors tried to find new ways of Orthodox theology developing. They advocated the approximation of theology to the needs of the present, for overcoming the closeness and scholasticity of academic theology. One of the brightest representatives of this ideological course was the professor of the Kyiv Theological Academy Vasiliy Ekzemplyarskiy (1875-1933). In teaching moral theology, he tried to discuss with the students the actual social problems.In his publications in the 1905-1912, one can see the seeds of what is now called "public theology". In particular, his program articles were dedicated to the problem of the morality of international politics and the problem of the death penalty. A wide resonance was caused by his article devoted to the comparison of the social doctrine of St. John Chrysostom and Leo Tolstoy. The views expressed in this article caused the discontent of the church leadership. In particular, Ekzemplyarskiy here severely condemned the "official" theology, which, in his opinion, tried to justify the non-Christian actions of the state through biblical arguments. As a result, in 1912, Ekzemplyarskii was dismissed from the Academy and was able to return to teaching only after the February Revolution, 1917. In connection with further revolutionary upheavals, the ideas of professor Ekzemplyarskiy, unfortunately, did not develop. Nevertheless, the legacy of Vasiliy Ekzemplyarskiy was an important prologue to the formation of domestic "public theology".

This article aims to present a significant episode in the history of migrations in Europe: the passage of the Visigoths into the Roman Empire south of the Danube (376 A.D.) and their transformation from afflicted refugees into fearsome insurgents. Beyond this spectacular evolution, the author evaluates the position of the Church and the attitude of Bishop John Chrysostom towards these migrants in a context in which xenophobic feelings have reached a climax.

An Orthodox Christian view of non-Christian religions -- The liturgy as self-definition and the religious other -- The people of God : an Orthodox perspective -- Reconciliation of peoples : the challenge for the church -- Recent patriarchal encyclicals on religious tolerance and peaceful coexistence -- Temple and universe : the Christian vision of the sacred -- St. John Chrysostom on social responsibility -- Religion, politics, and society : an Orthodox perspective -- Global vision and religious conviction : an Orthodox Christian reflection on globalization -- An Orthodox reflection on truth & tolerance -- Historic views on salvation outside the church -- Modern Orthodox theologians on salvation outside the church

Flight during times of persecution has a long and fraught history in early Christianity. In the third century, bishops who fled were cowards or, worse yet, heretics. On the face of it, it meant denial of Christ and thus betrayal of the faith and its community. But, by the fourth century, the terms of persecution changed as Christianity became the favored cult of the Roman Empire. Prominent Christians who fled and hence survived became founders and influencers of Christianity over time. Bishops in Flight examines the various ways these episcopal leaders both appealed to and altered the discourse of Christian flight to defend their status as purveyors of Christian truth even when their exiles appeared to condemn them. It illuminates how profoundly Christian authors deployed theological discourse and the rhetoric of heresy to respond to the phenomenal political instability of the fourth and fifth centuries.

This article looks at St. John Chrysostom's teachings on envy — a quite common thing in theempiristically researched society. According to the Saint, envy — is the sinful passion, disrupting both the personality of the envier and the society on the whole, leading to common enmity and crime. As envy became common for the human being only after the Fall of our progenitors, it is not a natural social attribute. Envy may and must be removed, as other sinful passions, which is a necessary condition for a harmonious society ; В статье рассматривается учение Иоанна Златоуста о зависти — весьма распространенной вэмпирически наблюдаемом обществе явлении. По мнению святителя, зависть — это греховная страсть, которая разрушает как личность своего носителя, так и общество в целом, приводит к всеобщей вражде и преступлениям. Поскольку зависть стала реальностью человеческого бытия лишь после грехопадения прародителей, постольку она не является естественным атрибутом социального бытия. Зависть (как и другие греховные страсти) может и должна быть устранена, что является необходимым условием появления гармоничного общества.

Introduction. John of Gaza is the only known grammarian poet who belongs to the cultural environment of the Gaza School. His work "Description of the Сosmic Table" is a unique extant poetic work that corresponds to the ancient literary genre. Despite the final Christianization of Gaza at the end of the 4th century, the classical elements did not outlive their usefulness. The poem by John of Gaza written in the genre of ekphrasis is a vivid example of this phenomenon. The author actively appealed to the works of ancient authors and to a lesser extent to the Christian works when he created his poem. Therefore, the main purpose of our study is to identify sources – exact quotes, expressions that can be identified in another work – paraphrased or repeated verbatim.

Methods. The author conducts his research on the basis of the historical and comparative method, which allows to compare the work of John of Gaza with the works of other authors. Thus, it allows to reveal the sources used in the poem.

Analysis. The author in his work divides conditionally cited authors into ancient and Christian, and also argues the thesis that the works of the former occupy an important place as a source of borrowings.

Results. Based on the analysis, the author identified four main characteristics that clearly indicate the echoes of the cultural heritage of antiquity. Interpretation and understanding of allegorical and Christian images in Early Byzantium with the help of Homer, Nonne of Panopolis, Aristophanes, Menander, etc. still occupied an important place in the life of the Gazans. The citation of Christian authors, first of all John Chrysostom, is explained by the historical time associated with the transformation of religious consciousness. In general, it can be noted that the poem of the Byzantine poet John of Gaza is a "fusion" of ancient heritage and Christian doctrine.

Cover -- Title page -- Contents -- Introduction -- 1. Constraints and contradictions: whiteness and femininity in ancient Greece -- 2. The Graces and colour weaving -- 3. Transvestism or travesty? Dance, dress and gender in Greek vase-painting -- 4. The 'language' of female hunting outfit in ancient Greece -- 5. The meaning of the veil in ancient Greek culture -- 6. Investing the barbarian? The dress of Amazons in Athenian art -- 7. Levels of concealment: the dress of hetairai and pornai in Greek texts -- 8. Visions of gleaming textiles and a clay core: textiles, Greek women, and Pandora -- 9. Clutching at clothes -- 10. A woman's view? Dress, eroticism, and the ideal female body in Athenian art -- 11. Controlling women's dress: gynaikonomoi -- 12. Clothes as sign: the case of the large and small Herculaneum women -- 13. 'Dedicated followers of fashion': John Chrysostom on female dress -- Index.

The social values of upper-class Christians in Late Antiquity often contrasted with the modest backgrounds of their religion's founders - the apostles - and the virtues they exemplified. Drawing on examples from the Cappadocian Fathers, John Chrysostom, and other late antique authors, this book examines attitudes toward the apostles' status as manual workers and their virtues of simplicity and humility. Due to the strong connection between these traits and low socioeconomic status, late antique bishops often allowed their own high standing to influence how they understood these matters. The virtues of simplicity and humility had been a natural fit for tentmakers and fishermen, but posed a significant challenge to Christians born into the elite and trained in prestigious schools. This volume examines the socioeconomic implications of Christianity in the Roman Empire by considering how the first wave of powerful, upper-class church leaders interpreted the socially radical elements of their religion.

Cover -- Half Title -- Title Page -- Copyright -- Dedication -- Contents -- Acknowledgments -- Introduction: Reinvigorating the Dialogue between Confucianism and Catholicism -- Part 1. Historical Contexts: China, Vietnam, Korea, and Japan -- One The Aristotelian Concept of Substance Introduced by Early Jesuit Missionaries to China and Its Problems in Encountering Confucianism -- Two When Christian Devotion Meets Confucian Piety: The Teaching of the "Three Fatherhoods" in Premodern Vietnam -- Three The Zhongyong through a Theistic Lens: Tasan Chŏng Yagyong on How to Be Moral -- Four Confucianism and Catholicism in Mid-Twentieth-Century Japan -- Part 2. Comparative Theology and Philosophy -- Five Mengzi, Xunzi, Augustine, and John Chrysostom on Childhood Moral Cultivation -- Six Natural Law in Mencius and Aquinas -- Seven Reimagining Confucianism with Ignatius of Loyola -- Eight "Exemplar Reasoning" as a Tool for Constructive Conversation between Confucians and Catholics -- Nine Understandings of Human Failures to Flourish in Catholicism and Confucianism -- Ten Concluding Reflections: Confucian and Catholic Conceptions of the Virtues -- Contributors -- Index.

Curating the past : the retrieval of historical memories and utopian ideals / Bronwen Neil -- Julian's cynics : remembering for future purposes / Philip Bosman -- Memories of trauma and the formation of a Christian identity / Jonathan P. Conant -- Augustine's memory of the 411 confrontation with Emeritus of Cherchell / Geoffrey D. Dunn -- Purity and the rewriting of memory : revisiting Julian's disgust for the Christian worship of corpses and its consequences / Wendy Mayer -- Constructing the sacred in late Antiquity : Jerome as a guide to Christian identity / Naoki Kamimura -- Utopia, body, and pastness in John Chrysostom / Chris L. de Wet -- Memories of peace and violence in the late-antique West / Bronwen Neil -- Two foreign saints in Palestine : responses to religious conflict in the fifth to seventh centuries / Pauline Allen, Kosta Simic -- Remembering the damned : Byzantine liturgical hymns as instruments of religious polemics / Kosta Simic -- Paradise regained? Utopias of deliverance in seventh-century apocalyptic discourse / Ryan W. Strickler -- Ausonius, Fortunatus, and the ruins of the Moselle / Chris Bishop -- Spitting on statues and shaving Hercules's beard : the conflict over images (and idols) in early Christianity / Robin M. Jensen -- Athena, patroness of the marketplace : from Athens to Constantinople / Janet Wade -- Transformation of Mediterranean ritual spaces up to the early Arab conquests / Leonela Fundic.

Статья посвящена установлению возможной связи посвящения престолов церквей колоколен Одигитрии Смоленской в суздальском Покровском (1516) и Иосифо-Волоцком (1515 (?)) монастырях со взятием Смоленска в июле 1514 г. и строительством грандиозного шестистолпного пятиглавого Спасского собора в Хутынском монастыре в Новгороде, по предполагаемому обету, данному Василием III в связи с присоединением Пскова летом 1510 г. Также высказывается предположение, что переустройство Златоустовского монастыря в Москве с возведением там каменной церкви и придание ему особого статуса выполнено по обету, данному великим князем в память о присоединении Новгорода. ; The work is devoted to clarifying the possible association of construction or reconstruction of some churches with military victories of Ivan III and his son, Vasily III. It is suggested that the construction of the stone church of St. John Chrysostom Monastery in Moscow was connected with the implementation in 1479 of a hypothetical promise to the Grand Duke in the memory of the accession of Novgorod in 1478. According to the author, the construction of the Saviour Cathedral in Khutyn Monastery in Novgorod is the fulfillment of promises, perhaps made by Vasily III in connection with the accession of Pskov in the summer of 1510. The author believes that the initiation of altars of churches of Hodegetria of Smolensk in Suzdal's Pokrovsky monastery in 1516 and the monastery of St. Joseph of Volotsk in 1515(? ) were connected with the capture of Smolensk in July 1514.

The aim of this paper is to portray the reception of the Septuagint in the
early Church. Firstly, the synagogue view of the translation is provided,
from the reports in which the origin of the translation is enthusiastically
discussed, to the rejection of the Septuagint. A particular emphasis is
placed on theological argumentation attempting to prove the divine
inspiration of the translation of the Seventy. In this process, the
prominent figures are: Justin Martyr, Irenaeus of Lyons, Clement of
Alexandria, Origen, Pseudo-Justin, Epiphanius of Salamis, Cyril of
Jerusalem, John Chrysostom and Augustine. The paper deals with two textual
disputes over the authenticity of the Septuagint text as the legitimate
successor of the original Hebrew consonant text. Textual deviations were
often a reason for such confrontations. The first dispute is between Julius
Africanus and Origen. Within it, Origen clarifies textual issues of certain
Old Testament books. Jerome and Augustine took part in the second dispute.
Jerome leaned more towards the Hebrew truth (Hebraica Veritas), while
Augustine put more stock into the translation of the Seventy. These
confrontations clearly reflect the status of the Septuagint in the early
Church. Finally, a concise review of the further status of the Septuagint in
the Western and Eastern Churches is provided.