Po stapkite na hristijanstvoto vo Makedonija: 2
Gespeichert in:
| Hauptverfasser: | , |
|---|---|
| Format: | Buch |
| Sprache: | Macedonian |
| Veröffentlicht: |
Skopje
TRI
2006
|
| Schriftenreihe: | Edicija Duhovna bogatstvo
|
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | 267 S. Ill. |
| ISBN: | 9989155224 |
Internformat
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Datensatz im Suchindex
| _version_ | 1804137342139629568 |
|---|---|
| adam_text | СОДРЖИНА
I
СИНОД НА МАКЕДОНСКАТА
ПРАВОСЛАВНА ЦРКВА
АХИЕПИСКОП ОХРИДСКИ И МАКЕДОНСКИ
ГОСПОДИН ГОСПОДИН СТЕФАН
.....................................
И
МИТРОПОЛИТ ГОСПОДИН КИРИЛ
..................................21
МИТРОПОЛИТ ГОСПОДИН
ГОРАЗД
................................43
МИТРОПОЛИТ ГОСПОДИН ПЕТАР
..................................59
МИТРОПОЛИТ ГОСПОДИН
ТИМОТЕЈ
.............................83
МИТРОПОЛИТ ГОСПОДИН НАУМ
....................................93
МИТРОПОЛИТ ГОСПОДИН АГАТАНГЕЛ
....................105
МИТРОПОЛИТ ГОСПОДИН МЕТОДШ
..........................117
ЕПИСКОП ГОСПОДИН КЛИМЕНТ
..................................127
МИТРОПОЛИТ ГОСПОДИН ПИМЕН
..............................
139
МИТРОПОЛИТ ГОСПОДИН ИЛАРИОН
.........................
I53
II
НОВИ ХРИСТШАНСКИ ГРАДБИ
СКОГОЕ И СКОПСКО
.............................................................
165
ОХРИД И ОХРИДСКО
.............................................................
195
штип и штипско
.................................................................
233
ПРИЛЕПСКО
...............................................................................
243
КАНАДА
....;...................................................................-............
247
TRACING CHRISTIANITY IN MACEDONIA
................................
2б1
БИОГРАФША
Вера
Стојчевска Антиќ
............................................................
Методиј Златанов
........................................................... ...........
постъпките
ил
хрнотиіяштютою /імкедониія
TRACING CHRISTIANITY IN MACEDONIA
Although Christianity in Macedonia was officially accepted
in the IX Century via the mission and the work of the educators
and saints, the Cyril and Methodius brothers, yet it is well known
that in the course of the whole period since the emergence of
Christianity it has been present and familiar to the population
living on the terrain of ethnic Macedonia. Thus, for instance, the
widely quoted Macedonian folk legend St. John the Theologian
and the Mother of God says: Before Jesus Christ was crucified
on the cross, He asked His closest friend John the Theologian to
look after His mother Virgin Mary when He is gone. After the
resurrection of Christ, the apostles set out on distant journeys in
order to spread the word of Christ. John the Theologian set out
together with the Mother of God for Crete to visit the four days
Lazarus. The storm took the ship to Halkidiki in Macedonia. A
multitude of pagans gathered around them. The Mother of God
told them about the teachings of her son. Many of them belie
ved
in what she was saying and got christened. On Mount
Athos
the
Mother of God had the first Christian temple built proclaiming
herself for its eternal protector and patron.
..
The content of this legend is actually confirmed in the Holy
Bible. This book of books also speaks about the significant
apostolic activity of St Paul in Macedonia. Early Christian
buildings were discovered on the terrain of Macedonia at several
sites. This tells that the older population of Macedonia was well
acquainted with the spreading of Christianity. In the IX Century
f
via the written dispersion of Christian history it penetrated
deeper in the hearts of our population.
The formation of the
Ohrid
Literacy School in
Ohrid
in
886,
meant establishment of a big center of the educational,
ecclesiastical and cultural life in Western Macedonia which, at
that time, existed within the boundaries of the medieval Bulgarian
state. The establisher of this significant University , St. Clement
of
Ohrid,
not only rendered on our terrain the whole glagolitic
tradition of the
Salónica
brothers but also dispersed their disciples
in groups of three hundred souls each in order to contribute to the
religious and cultural emancipation of the population throughout
whole Macedonia. StClement and St.
Naum
contributed to the in¬
credibly fast and decent organization of the Macedonian Orthodox
Church. Many Christian buildings were erected the confirmation
of which are the living town of
Ohrid
and the wider regions
influenced by the
Ohrid
Literacy School.
In the X Century the formation of the strong Macedonian
state of the emperor Samuel logically led to the establishment
of the
Ohrid
patriarchate-archbishopric. Some historians have
evidence that the emperor Samuel himself established the
Ohrid
patriarchate. Samuel rendered to Prespa the cult of St. Achilles
as well as the cult of Christian church in general.
During the period of almost two centuries when Macedonia
was occupied by the Byzantine empire, the monkish life initiated
by the educators Cyril and Methodius and preferred in particular
by St. Clement and St.
Naum,
was followed by the emergence
of the hermit s monkish life practiced by St. Prohor of Pcinja,
St. Joachim of Osogovo, St. Gabriel of Lesnovo and St. John of
Rila.
Later, during the five centuries long Turkish oppression
in Macedonia the hagiographical genre was practiced with an
accent on the revolt of the Christian faith against the Islam.
In this paper the author deals with the relation of the popu¬
lation towards the Christian faith in the impending centuries. Her
aim is to show the development of the Macedonian Orthodox
4J262
f
Church which has deep roots in our terrain. At the same time,
via documentary photos, she illustrates the relation of the
Macedonian popu-lation towards its own church.
One of the principal features and feelings of the first Christian
community and its members was the eschatological feeling. The very
fresh remembrance of Christ stirred the wish in them to welcome
His second coming in a godlike man-ner. As a result of that ethos,
monasticism was engendered in the womb of the God s church.
It is not that easy to talk about the origin of monasticism
since, by its nature, it does not come from this world and is
beyond any secular logic.
Monasticism in the ontological sense transforms all things into
eternity. Its beginnings are very far from the face of this world, in the
great desert. Although in his isolation the monk is so far away from
the world, it does not mean that he is running away in order to judge
and to witness against this world but on the contrary to become
able to embrace the world thoroughly anointing its wounds with
the prayer of Jesus:
0
Lord, Jesus Christ, have mercy upon us! In
this way, at first individually and later in an organized manner, the
first monkish communities emerged that engendered a numberless
spiritual hearths throughout the whole world.
The praying exploit enables the monk to pray for the whole
world. By praying with Adam s cry he chants permanently: Oh
the celestial, oh the kind, oh thy sweetest voice, for Thou hast
really promised thyself Christ to be with us till the end of the
world... Thus transforming himself, He transforms the whole
man-kind, all human nature. Poor is the nation that has no hero
to pray for them. Hence we shall conclude that monasticism is
the result of the repentance of a whole nation.
The History of Macedonian people is enriched with a multitude
of such spiritual pearls, brave spiritual heroes who kept and developed
the healthy faith with people: the first missionaries of Christianity,
the successors of the holy apostle Paul, the holy fifteen
martyre
of
Tiberiopolis and St. Erasmus of
Ohrid;
the noble emperor Justinian
■t
поетапните
im
хриотпііШР/гкпто ію
мшдщпш
whose Slavic name is
Opravda,
the constructor of Justmiana
Prima
and the founder of the diocese with the same name, a little bit south of
Skopje; the holy equal to the apostles, the Slavic educators Methodius
and Cyril and their disciples, the holy Clement and
Naum,
the
Ohrid
miracle-workers,
Sava,
Gorazd and Angelarij and the numberless
multitudes of then- disciples and complaints in Macedonia and
throughout the whole Slavic world; the holy hermits, St. Prohor of
Pcinja, St. Joachim of Osogovo, St. John of
Pula
and St. Gabriel
of Lesnovo; the holy martyrs and devotees from the period of the
Ottoman rale as well as the the new shepherds and priests, the restorers
of the ancient
Ohrid
Archbishopric; the everlasting memory of the
late archpriests of the Macedonian Orthodox Church; the numberless
individuals that remain unknown but unforget-table to us, fighters for
the Christian impeccable faith and those that remained in the memory
of their fellow-citizens and relatives; those bright personalities of our
ancient church history who, according to the way they lived deserve to
be cano-nized for saints. All these individuals and events that witness
the continuity of the rich and ancient spiritual culture and tradition
of the Macedonians are the subject matter of this first volume of
the monographic project dealing with the living Christian tradition
in Macedonia. The author also mentions the new churches, chapels
and monasteries that are being built as incarnation of the living faith
of Macedonians. The terrain investigation in different parts of the
state create a very significant, even symptomatic picture about the
conditions, preoccupations and relation of our people towards its
own spiritual tradition. Although these data are inexhaustible, yet this
volume manages to reflect the situation in several typical regions. The
new results from the more detailed investigations on the terrain would
be a subject matter for elaboration and analysis in the impending
volumes of the monograph as a continuation of the proposed project.
This study, in its second volume, presents to the reader the
Synod of the Macedonian Orthodox Church and a number of
new Christian churches in the Republic of Macedonia.
Í264
|
| adam_txt |
СОДРЖИНА
I
СИНОД НА МАКЕДОНСКАТА
ПРАВОСЛАВНА ЦРКВА
АХИЕПИСКОП ОХРИДСКИ И МАКЕДОНСКИ
ГОСПОДИН ГОСПОДИН СТЕФАН
.
И
МИТРОПОЛИТ ГОСПОДИН КИРИЛ
.21
МИТРОПОЛИТ ГОСПОДИН
ГОРАЗД
.43
МИТРОПОЛИТ ГОСПОДИН ПЕТАР
.59
МИТРОПОЛИТ ГОСПОДИН
ТИМОТЕЈ
.83
МИТРОПОЛИТ ГОСПОДИН НАУМ
.93
МИТРОПОЛИТ ГОСПОДИН АГАТАНГЕЛ
.105
МИТРОПОЛИТ ГОСПОДИН МЕТОДШ
.117
ЕПИСКОП ГОСПОДИН КЛИМЕНТ
.127
МИТРОПОЛИТ ГОСПОДИН ПИМЕН
.
139
МИТРОПОЛИТ ГОСПОДИН ИЛАРИОН
.
I53
II
НОВИ ХРИСТШАНСКИ ГРАДБИ
СКОГОЕ И СКОПСКО
.
165
ОХРИД И ОХРИДСКО
.
195
штип и штипско
.
233
ПРИЛЕПСКО
.
243
КАНАДА
.;.-.
247
TRACING CHRISTIANITY IN MACEDONIA
.
2б1
БИОГРАФША
Вера
Стојчевска Антиќ
.
Методиј Златанов
.".
постъпките
ил
хрнотиіяштютою /імкедониія
TRACING CHRISTIANITY IN MACEDONIA
Although Christianity in Macedonia was officially accepted
in the IX Century via the mission and the work of the educators
and saints, the Cyril and Methodius brothers, yet it is well known
that in the course of the whole period since the emergence of
Christianity it has been present and familiar to the population
living on the terrain of ethnic Macedonia. Thus, for instance, the
widely quoted Macedonian folk legend "St. John the Theologian
and the Mother of God" says: "Before Jesus Christ was crucified
on the cross, He asked His closest friend John the Theologian to
look after His mother Virgin Mary when He is gone. After the
resurrection of Christ, the apostles set out on distant journeys in
order to spread the word of Christ. John the Theologian set out
together with the Mother of God for Crete to visit the four days
Lazarus. The storm took the ship to Halkidiki in Macedonia. A
multitude of pagans gathered around them. The Mother of God
told them about the teachings of her son. Many of them belie
ved
in what she was saying and got christened. On Mount
Athos
the
Mother of God had the first Christian temple built proclaiming
herself for its eternal protector and patron.
. "
The content of this legend is actually confirmed in the Holy
Bible. This book of books also speaks about the significant
apostolic activity of St Paul in Macedonia. Early Christian
buildings were discovered on the terrain of Macedonia at several
sites. This tells that the older population of Macedonia was well
acquainted with the spreading of Christianity. In the IX Century
f
via the written dispersion of Christian history it penetrated
deeper in the hearts of our population.
The formation of the
Ohrid
Literacy School in
Ohrid
in
886,
meant establishment of a big center of the educational,
ecclesiastical and cultural life in Western Macedonia which, at
that time, existed within the boundaries of the medieval Bulgarian
state. The establisher of this significant "University", St. Clement
of
Ohrid,
not only rendered on our terrain the whole glagolitic
tradition of the
Salónica
brothers but also dispersed their disciples
in groups of three hundred souls each in order to contribute to the
religious and cultural emancipation of the population throughout
whole Macedonia. StClement and St.
Naum
contributed to the in¬
credibly fast and decent organization of the Macedonian Orthodox
Church. Many Christian buildings were erected the confirmation
of which are the living town of
Ohrid
and the wider regions
influenced by the
Ohrid
Literacy School.
In the X Century the formation of the strong Macedonian
state of the emperor Samuel logically led to the establishment
of the
Ohrid
patriarchate-archbishopric. Some historians have
evidence that the emperor Samuel himself established the
Ohrid
patriarchate. Samuel rendered to Prespa the cult of St. Achilles
as well as the cult of Christian church in general.
During the period of almost two centuries when Macedonia
was occupied by the Byzantine empire, the monkish life initiated
by the educators Cyril and Methodius and preferred in particular
by St. Clement and St.
Naum,
was followed by the emergence
of the hermit's monkish life practiced by St. Prohor of Pcinja,
St. Joachim of Osogovo, St. Gabriel of Lesnovo and St. John of
Rila.
Later, during the five centuries long Turkish oppression
in Macedonia the hagiographical genre was practiced with an
accent on the revolt of the Christian faith against the Islam.
In this paper the author deals with the relation of the popu¬
lation towards the Christian faith in the impending centuries. Her
aim is to show the development of the Macedonian Orthodox
4J262
f
Church which has deep roots in our terrain. At the same time,
via documentary photos, she illustrates the relation of the
Macedonian popu-lation towards its own church.
One of the principal features and feelings of the first Christian
community and its members was the eschatological feeling. The very
fresh remembrance of Christ stirred the wish in them to welcome
His second coming in a godlike man-ner. As a result of that ethos,
monasticism was engendered in the womb of the God's church.
It is not that easy to talk about the origin of monasticism
since, by its nature, it does not come from this world and is
beyond any secular logic.
Monasticism in the ontological sense transforms all things into
eternity. Its beginnings are very far from the face of this world, in the
great desert. Although in his isolation the monk is so far away from
the world, it does not mean that he is running away in order to judge
and to witness against this world but on the contrary to become
able to embrace the world thoroughly anointing its wounds with
the prayer of Jesus:
"0
Lord, Jesus Christ, have mercy upon us!" In
this way, at first individually and later in an organized manner, the
first monkish communities emerged that engendered a numberless
spiritual hearths throughout the whole world.
The praying exploit enables the monk to pray for the whole
world. By praying with Adam's cry he chants permanently: "Oh
the celestial, oh the kind, oh thy sweetest voice, for Thou hast
really promised thyself Christ to be with us till the end of the
world." Thus transforming himself, He transforms the whole
man-kind, all human nature. Poor is the nation that has no hero
to pray for them. Hence we shall conclude that monasticism is
the result of the repentance of a whole nation.
The History of Macedonian people is enriched with a multitude
of such spiritual pearls, brave spiritual heroes who kept and developed
the healthy faith with people: the first missionaries of Christianity,
the successors of the holy apostle Paul, the holy fifteen
martyre
of
Tiberiopolis and St. Erasmus of
Ohrid;
the noble emperor Justinian
■t
поетапните
im
хриотпііШР/гкпто ію
мшдщпш
whose Slavic name is
Opravda,
the constructor of Justmiana
Prima
and the founder of the diocese with the same name, a little bit south of
Skopje; the holy equal to the apostles, the Slavic educators Methodius
and Cyril and their disciples, the holy Clement and
Naum,
the
Ohrid
miracle-workers,
Sava,
Gorazd and Angelarij and the numberless
multitudes of then- disciples and complaints in Macedonia and
throughout the whole Slavic world; the holy hermits, St. Prohor of
Pcinja, St. Joachim of Osogovo, St. John of
Pula
and St. Gabriel
of Lesnovo; the holy martyrs and devotees from the period of the
Ottoman rale as well as the the new shepherds and priests, the restorers
of the ancient
Ohrid
Archbishopric; the everlasting memory of the
late archpriests of the Macedonian Orthodox Church; the numberless
individuals that remain unknown but unforget-table to us, fighters for
the Christian impeccable faith and those that remained in the memory
of their fellow-citizens and relatives; those bright personalities of our
ancient church history who, according to the way they lived deserve to
be cano-nized for saints. All these individuals and events that witness
the continuity of the rich and ancient spiritual culture and tradition
of the Macedonians are the subject matter of this first volume of
the monographic project dealing with the living Christian tradition
in Macedonia. The author also mentions the new churches, chapels
and monasteries that are being built as incarnation of the living faith
of Macedonians. The terrain investigation in different parts of the
state create a very significant, even symptomatic picture about the
conditions, preoccupations and relation of our people towards its
own spiritual tradition. Although these data are inexhaustible, yet this
volume manages to reflect the situation in several typical regions. The
new results from the more detailed investigations on the terrain would
be a subject matter for elaboration and analysis in the impending
volumes of the monograph as a continuation of the proposed project.
This study, in its second volume, presents to the reader the
Synod of the Macedonian Orthodox Church and a number of
new Christian churches in the Republic of Macedonia.
Í264 |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Stojčevska-Antiḱ, Vera 1939- Zlatanov, Metodij |
| author_GND | (DE-588)119426463 |
| author_facet | Stojčevska-Antiḱ, Vera 1939- Zlatanov, Metodij |
| author_role | aut aut |
| author_sort | Stojčevska-Antiḱ, Vera 1939- |
| author_variant | v s a vsa m z mz |
| building | Verbundindex |
| bvnumber | BV023089849 |
| ctrlnum | (OCoLC)220344761 (DE-599)BVBBV023089849 |
| format | Book |
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| id | DE-604.BV023089849 |
| illustrated | Illustrated |
| index_date | 2024-07-02T19:40:31Z |
| indexdate | 2024-07-09T21:10:46Z |
| institution | BVB |
| isbn | 9989155224 |
| language | Macedonian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-016292731 |
| oclc_num | 220344761 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 267 S. Ill. |
| publishDate | 2006 |
| publishDateSearch | 2006 |
| publishDateSort | 2006 |
| publisher | TRI |
| record_format | marc |
| series2 | Edicija Duhovna bogatstvo |
| spelling | Stojčevska-Antiḱ, Vera 1939- Verfasser (DE-588)119426463 aut Po stapkite na hristijanstvoto vo Makedonija 2 Vera Stojčevska-Antiḱ ; Metodij Zlatanov Skopje TRI 2006 267 S. Ill. txt rdacontent n rdamedia nc rdacarrier Edicija Duhovna bogatstvo Zlatanov, Metodij Verfasser aut (DE-604)BV023089834 2 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016292731&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016292731&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Stojčevska-Antiḱ, Vera 1939- Zlatanov, Metodij Po stapkite na hristijanstvoto vo Makedonija |
| title | Po stapkite na hristijanstvoto vo Makedonija |
| title_auth | Po stapkite na hristijanstvoto vo Makedonija |
| title_exact_search | Po stapkite na hristijanstvoto vo Makedonija |
| title_exact_search_txtP | Po stapkite na hristijanstvoto vo Makedonija |
| title_full | Po stapkite na hristijanstvoto vo Makedonija 2 Vera Stojčevska-Antiḱ ; Metodij Zlatanov |
| title_fullStr | Po stapkite na hristijanstvoto vo Makedonija 2 Vera Stojčevska-Antiḱ ; Metodij Zlatanov |
| title_full_unstemmed | Po stapkite na hristijanstvoto vo Makedonija 2 Vera Stojčevska-Antiḱ ; Metodij Zlatanov |
| title_short | Po stapkite na hristijanstvoto vo Makedonija |
| title_sort | po stapkite na hristijanstvoto vo makedonija |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016292731&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016292731&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV023089834 |
| work_keys_str_mv | AT stojcevskaantikvera postapkitenahristijanstvotovomakedonija2 AT zlatanovmetodij postapkitenahristijanstvotovomakedonija2 |