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Frontmatter -- PREFACE -- CONTENTS -- ABBREVIATIONS -- I. THE REIGN OF EDWARD THE CONFESSOR -- II. OPINIONS OF SOME HISTORIANS ON THE WITENAGEMOT -- III. OBSERVATIONS ON THE NATURE OF A WITENAGEMOT -- IV. DIRECT AND INDIRECT INFORMATION ON W1TENAGEMOTS IN THE REIGN OF THE CONFESSOR -- V. INFORMATION ON WITENAGEMOTS IN ANGLO-SAXON DIPLOMAS -- VI. THE PERSONNEL OF THE WITENAGEMOT -- VII. THE NATIONAL ASSEMBLY -- VIII. TIME AND PLACE OF MEETINGS OF THE KING AND WITAN -- IX. THE WITAN AS COUNSELLORS AND LEGISLATORS -- X. THE WITAN AND THE ELECTION AND DEPOSITION OF KINGS -- XI. THE WITAN AND VARIOUS ECCLESIASTICAL AND CIVIL BUSINESS -- XII. THE WITAN AND JUDICIAL MATTERS -- XIII. CONCLUSION -- APPENDIXES -- BIBLIOGRAPHY -- INDEX

An authoritative life of Edward the Confessor, the monarch whose death sparked the invasion of 1066.

The article aims to present the philosophical argumentation in favor of the
Christian idea of the creation of the world exposed in the work of the
seventh century author Maximus the Confessor. Maximus the Confessor developed
his doctrine of creation on the basis of the philosophical arguments of his
Christian predecessors, above all, Gregory of Nyssa, Nemesius of Emesa and
Dionysius the Areopagite. The core of Maximus? argumentation on the creation
of the world is similar to the position of the Alexandrian philosopher John
Philoponus (6th century), but it is additionally enriched with ideas deriving
from the works of the aforementioned Christian authors. Some of the ideas
that form the scaffolding of Maximus? doctrine of creation are: the fivefold
division of beings, which has its climax in the division between the created
and uncreated nature, the movement of creatures towards God, who alone is the
true goal of their movement, the eternal existence of the world in logoi as
expressions of divine will, God?s providential care not only for the
universal but also for the individual beings and the deification of the
entire created world as the initial purpose of creation. Maximus? views on
creation are conveyed in a language that combines Aristotelian, Stoic and
Neoplatonist philosophical vocabulary.

Saint Gabriel the Holy Fool or the fool for Christ sake is a contemporary saint and
wonderworker about whom generations to come will testify his miracles. He was born near
Tblisi in a troublesome period of atheistic denial and great trial for the Georgian people.
Like all the great holy fools for Christ, all his lifetime was despised, considered crazy,
abnormal, judged by people and even by his own members of family, but he never ceased to confess his steadfast belief in the only one and true God.

There has been much attention devoted in the last decade and especially in
the last few years to Maximus the Confessor?s beliefs concerning sexual
difference and its removal. The most important text on this topic is
Ambiguum 41. There has been mixed reception of this text, with some scholars
advocating that Maximus believes that sexual difference was absent from
original human nature and will return to such a state in the eschaton; and
other scholars believing that this should be read as a metaphorical absence.
This article re-evaluates the text in question and argues that the former
position should be maintained. It goes some way to bring together current
scholarship on the text and to answers questions that arise from the
opposing reading.

Η διαδικασία αγιοποίησης (ένταξη του ονόματος ενός υποτιθέμενου «αγίου» στο Αγιολόγιο της Εκκλησίας και καθιέρωση της λατρείας του) κατά τη διάρκεια του Μεσαίωνα απασχολεί κατά κόρον τους σύγχρονους μελετητές της Μεσαιωνικής Ιστορίας. Εκτός από το ερώτημα «πώς οριζόταν η αγιότητα κατά τους Μέσους Χρόνους», ένας ακόμη λόγος που εντείνει την προσπάθεια των ειδικών να ρίξουν φως στο ζήτημα αυτό είναι οι πολιτικές-οικονομικές προεκτάσεις που ενίοτε λάμβαναν οι διαδικασίες αγιοποίησης, ιδιαίτερα μάλιστα σε μια εποχή που η δύναμη της Εκκλησίας ήταν ανυπέρβλητη. Το παρακάτω κείμενο φιλοδοξεί, μέσω της σύγκρισης της αγιοποίησης δύο πολύ δημοφιλών αγίων της Μεσαιωνικής Αγγλικής Εκκλησίας, να καταδείξει τα κριτήρια, τα κέρδη των ενδιαφερόμενων μερών, και την εξάρτηση της ανάδειξης κάποιου ως αγίου από τα πολιτικά συμφραζόμενα. ; Politics and Canonization: The Cases of St Edward the Confessor, and St Gilbert

A comparative analysis of the philosophical foundations of the teachings on love by Maximus the Confessor and Vladimir Solovyov is presented utilizing the principles of source analysis, comparative philosophical study, and the historico-genetic method. The case is made for the relevance of this research topic, due to the lack of special studies on the reception of Maximus the Confessor's doctrine of the love in the works of Vladimir Solovyov. An analysis is given of the extent to which V.V. Vysheslavtseva, K.V. Mochulsky, G.V. Florovsky, A.F. Loseva, S.S. Averintseva, V.M. Lurie, I.B. Benevich, A.I. Sidorova knew of the the problem. The focus is also on the works of foreign authors – H.U. von Balthazar, M.-J. Guillau, D.D. Kornblatt, R.F. Gustafson, E.V. Borisova, J.-K. Larcher, Ts. Angelova, J. Sutton, J. Krasicki, O. Smith – which show a genetic affinity between the teachings of Maximus the Confessor and Vladimir Solovyov. This article also takes up the main sources that reveal the content of the concepts of love in Maximus the Confessor and Vladimir Solovyov. Also taken up here is the extent of the Russian philosopher's acquaintance with the works and heritage of St. Maximus and Solovyov's assessment of his place and role in the patristic heritage. We find the focus of attention of modern scholars to be on the epistemological and ethical aspects of love as found in the works of the Byzantine thinker. This article also notes the particular importance of studying the ontological foundations of the concepts of love that are found in Maximus the Confessor and Vladimir Solovyov.

The concept of recognition is increasing in importance in political and social philosophy as a means of explaining and dealing conceptually with the problems of multiculturalism. Nevertheless, the phenomena which this concept signifies, namely human capacities for intersubjectivity, belong to human beings even before the development of the modern concept. This article explores how the content of the concept of recognition plays a role in two Platonic philosophies of Late Antiquity, those of the Neoplatonic philosopher Proclus and the Christian philosopher, monk and theologian Maximus the Confessor. It is shown that their versions of a metaphysics of the Good provides the foundation for a moral and ethical vision of human life which makes recognitive judgements – which make acts of recognition possible – a necessity for human action. Although proper recognition pertains to the rational recognition of the First Cause as the true end of all human action, nevertheless Proclus and Maximus make recognitive judgements not only possible but a necessary function of even the lower, irrational faculties of soul. In this way, they explain how human beings have an innate capacity at all levels of cognition for recognizing things and other people as goods to be pursued or avoided. ; peerReviewed

The concept of recognition is increasingly gaining in importance in political and social philosophy as a means of explaining and dealing conceptually with the problems of multiculturalism. Nevertheless, the phenomena which this concept signifies, namely human capacities for intersubjectivity, belong to human beings even before the development of the modern concept. This article explores how the content of the concept of recognition plays a role in two Platonic philosophies of Late Antiquity, those of the Neoplatonic philosopher Proclus and the Christian philosopher, monk and lay theologian Maximus the Confessor. It is shown that their versions of a metaphysics of the Good provides the foundation for a moral and ethical vision of human life which makes recognitive judgments – which make acts of recognition possible – a necessity for human action. Although proper recognition pertains to the rational recognition of the First Cause as the true end of all human action, nevertheless Proclus and Maximus make recognitive judgments not only possible but a necessary function of even the lower, irrational faculties of soul. In this way, they explain how human beings have an innate capacity at all levels of cognition for recognizing things and other people as goods to be pursued or avoided. ; Peer reviewed

In the article on the basis of the analysis of archival documents, statistical data and memoirs, with application of a biographical method, the reconstruction of the biography of the extraordinary Greek-Catholic priest Lev-Mykola Burnadz in the conditions of various state political systems of the first half of the ХХ century was carried out. The work traced back the process of mindset formation in the family of the priest and during the period of study in Kolomyia gymnasium. It also emphasized the crystallization of the national consciousness, which induced to military service in the Austria-Hungary Army and in the Ukrainian Galician Army. The study indicated the evolution of the belief system in the post-war time as one of the choice factors of a state of a celibate priest. Besides, it analysed the vicarial and public activity of L.-M. Burnadz in Patsykiv and Silets villages, and Horodenka and Stanislaviv cities. It was supposed that social and political views of the priest were a synthesis of a centrist national and democratic and conservative Christian public movements. It was also established that during the violent elimination of the Ukrainian Greek Catholic Church he refused to transfer to Russian Orthodox Church for what he was repressed and died in exile. Specifications of some separate details of L.-M. Burnadz's biography by the subsequent researchers will promote the preparation of documents for beatification process. Keywords: platoon leader of the Austrian Army, lieutenant of Ukrainian Galician Army, celibate priest, employee, parish administrator, confessor of the faith. ; У статті, на основі аналізу архівних документів, статистичних даних і спогадів, із застосу­ванням біографічного методу, здійснено реконструкцію біографії неординарного греко-католицького священика Лева-Миколи Бурнадза в умовах різних державно-політичних систем першої половини ХХ ст. Простежено формування світогляду у священичій родині та під час навчання в Коломийській гімназії, підкреслено кристалізацію національної самосвідомості, що спонукала до військової служби в армії Авст­ро-Угорщини й Українській Галицькій армії. Вказано на еволюцію світогляду у післявоєнний час як один із факторів вибору стану священика-целебса. Проаналізовано душпастирську та суспільну діяль­ність о. Л.-М. Бурнадзав селах Пациків і Сілець, містах Городенка і Станиславів. Припускається, що су­спільно-політичні погляди священика були синтезом центристської національно-демократичної та консервативної християнської суспільної течій. Встановлено, що під час насильної ліквідації УГКЦ він відмовився перейти до РПЦ, за що був репресований і загинув на засланні. Уточнення наступними до­слідниками окремих деталей біографії о.Л.-М.Бурнадза сприятиме підготовці документів для беати­фікаційного процесу. Ключові слова: чотар австрійської армії, поручник УГА, священик-целебс, сотрудник, адмі­ністратор парохії, ісповідник віри