Many of the books come from the hundred or so dependencies of Iveron Monastery throughout the Bal... more Many of the books come from the hundred or so dependencies of Iveron Monastery throughout the Balkans, Asia Minor, Russia and Western and Central Europe. They are votive offerings of pious Christians, donations of rulers, acquisitions by Monastery monks who toured entire provinces carrying holy relics for veneration, or by Iveron monks who served as priests in Greek parishes abroad. Many books were taken by monks to the dependencies or by priests in the parishes for local consultation. Sometimes the books were returned to the Monastery, sometimes not. This traffic of books led to a considerable osmosis of learning and thinking between Iveron Monastery and the area of the Near East or the Greek parishes in the West. We believe that there was an important and fruitful contribution to Modern Greek culture by the brotherhood of Iveron who assimilated Greek culture and erudition and used it within the framework of Orthodox tradition.
The present study is an original research on the hymnographical “explosion” that took place on Mo... more The present study is an original research on the hymnographical “explosion” that took place on Mount Athos from the middle of the 18th to the first decades of the 20th
century. During this period, there was also an increase in the composition and rendition into vernacular Greek of panygeric and hagiographical texts, as well as an important production of ecclesiastical music, which continued the wealth of production of the previous centuries. The liturgical needs of Athonite monasteries and their dependencies and the attempt to venerate certain Saints with panygeric services, Vitae and homilies constitute the direct cause of this great growth.
Futhermore, the hymnographers of this period copied other texts and composed or paraphrased encomia and Vitae of Saints. This study focuses on six hymnographers, the works of which are found in 113 autograph manuscripts and copies of Iveron and other monasteries.
Many of the books come from the hundred or so dependencies of Iveron Monastery throughout the Bal... more Many of the books come from the hundred or so dependencies of Iveron Monastery throughout the Balkans, Asia Minor, Russia and Western and Central Europe. They are votive offerings of pious Christians, donations of rulers, acquisitions by Monastery monks who toured entire provinces carrying holy relics for veneration, or by Iveron monks who served as priests in Greek parishes abroad. Many books were taken by monks to the dependencies or by priests in the parishes for local consultation. Sometimes the books were returned to the Monastery, sometimes not. This traffic of books led to a considerable osmosis of learning and thinking between Iveron Monastery and the area of the Near East or the Greek parishes in the West. We believe that there was an important and fruitful contribution to Modern Greek culture by the brotherhood of Iveron who assimilated Greek culture and erudition and used it within the framework of Orthodox tradition.
The present study is an original research on the hymnographical “explosion” that took place on Mo... more The present study is an original research on the hymnographical “explosion” that took place on Mount Athos from the middle of the 18th to the first decades of the 20th
century. During this period, there was also an increase in the composition and rendition into vernacular Greek of panygeric and hagiographical texts, as well as an important production of ecclesiastical music, which continued the wealth of production of the previous centuries. The liturgical needs of Athonite monasteries and their dependencies and the attempt to venerate certain Saints with panygeric services, Vitae and homilies constitute the direct cause of this great growth.
Futhermore, the hymnographers of this period copied other texts and composed or paraphrased encomia and Vitae of Saints. This study focuses on six hymnographers, the works of which are found in 113 autograph manuscripts and copies of Iveron and other monasteries.
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century. During this period, there was also an increase in the composition and rendition into vernacular Greek of panygeric and hagiographical texts, as well as an important production of ecclesiastical music, which continued the wealth of production of the previous centuries. The liturgical needs of Athonite monasteries and their dependencies and the attempt to venerate certain Saints with panygeric services, Vitae and homilies constitute the direct cause of this great growth.
Futhermore, the hymnographers of this period copied other texts and composed or paraphrased encomia and Vitae of Saints. This study focuses on six hymnographers, the works of which are found in 113 autograph manuscripts and copies of Iveron and other monasteries.
century. During this period, there was also an increase in the composition and rendition into vernacular Greek of panygeric and hagiographical texts, as well as an important production of ecclesiastical music, which continued the wealth of production of the previous centuries. The liturgical needs of Athonite monasteries and their dependencies and the attempt to venerate certain Saints with panygeric services, Vitae and homilies constitute the direct cause of this great growth.
Futhermore, the hymnographers of this period copied other texts and composed or paraphrased encomia and Vitae of Saints. This study focuses on six hymnographers, the works of which are found in 113 autograph manuscripts and copies of Iveron and other monasteries.