Γεωργία Ξανθάκη-Καραμάνου (επιμ. εκδ.), Το Βυζάντιο κατά τους παλαιολογείους χρόνους: Σχέσεις Ανατολής και Δύσεως και αφετηρία του Νέου Ελληνισμού. Πρακτικά Συνεδρίων (Μυστράς, 6-8 Νοεμβρίου 2015 και 27-29 Μαΐου 2016) [Ινστιτούτο Έρευνας Βυζαντινού Πολιτισμού: Σειρά Εκδόσεων ΙΙ], Αθήνα 2017, 2017
The aim of this paper is the reconsideration of the ecclesiastic history
of Lacedaemonia during t... more The aim of this paper is the reconsideration of the ecclesiastic history
of Lacedaemonia during the period 1438/39-1460. It is attempted
to investigate the consequences of the Florentine Union in the ecclesiastical administration and the religious life of Lacedaemonia. This effort is hoped to clarify the attitude of the Bishops of Lacedaemonia towards the Florentine Decree.
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effort of the Middle Ages to end the long-standing ecclesiastical schism between Eastern and
Western Christianity. Its convening is an extremely important papal concession to Orthodox
ecclesiology and especially to the persistent Byzantine demands for a common interactive
treatment of all those who caused the problem of Christian division. This request was first
expressed by Patriarch Joseph I (first patriarchate 1266 - 1275 and second patriarchate: 1282
- 1283) in 1273, according to which no diplomatic plan for ecclesiastical unity could succeed
if not based entirely on a pragmatic exchange of views. The dialogue in the context of an
ecclesiastical council was, after all, the way in which the Church had traditionally resolved the
problems of discord. The convening of an ecumenical council was therefore for the Orthodox
side the only possible solution to the problem of Christian division, and for this reason the
request for its convening was insisted on by the Byzantine clergy. The Florentine Decree,
although signed by both delegations, was never accepted by the majority of the Orthodox, as
they did not consider it a product of fraternal and honest dialogue, but a product of financing
and coercion of the Byzantine delegation.8 Thus, representatives of the anti-unionist faction,
even those who had signed the Florentine Decree, continued to call for the reconvening of a
joint ecclesiastical Council during which the issues that separated the two Churches would be
discussed in honest dialogue. These requests have not been systematically addressed to the
scholarly community so far, despite the fact that several researchers have even recently tried
to monitor the activities of the anti-unionist faction in the fifteen years between the end of the
Council and the Fall of Constantinople. This, of course, does not mean that there is no reference to them. There are, however, occasional brief references usually due to the recording of
the events that provoked the activities. It is also obvious that there has been neither a consolidated presentation nor a comparative examination of these requests. The present paper,
on the other hand, focuses precisely on the specific requests in such a way as to highlight the
beliefs and hopes of the circles from which they emerged, as well as the relevant reactions they
provoked both in the imperial authorities and in the Roman Church
personalities of the Greek Revolution, despite the fact that he played
a decisive role in many of the military and political events that took
place during the first months of the Greek Revolution. The available testimonies describe him as a particularly ascetic but fearless
leader who also encouraged the Greeks with fiery speeches. These
speeches were governed on the one hand by a profound Ottomanmurderous rage and on the other by the necessary attempt to
sanctify the Revolution. The present paper focuses on this attempt
to sanctify the Revolution.
on a little-known yet never before published archival document on
Petros the Peloponnesian (ca 1730-1778), an emblematic personality of
ecclesiastical music after the Fall of Constantinople. It is a patriarchal
beneficent letter issued by the Patriarch Samuel I Chatzeris (1763-1768
and 1773-1774) on March 1764 with which Petros becomes Exarch of
the Stavropegian Monastery of the Holy Forerunner at Trypi of Laconia.
specific marriage from early 18th century, held in Megali Vrysi, a village of
West Parnon, South Peloponnese. The article attempts to look for possible
interconnections of said marriage with contemporary historical events.
of Lacedaemonia during the period 1438/39-1460. It is attempted
to investigate the consequences of the Florentine Union in the ecclesiastical administration and the religious life of Lacedaemonia. This effort is hoped to clarify the attitude of the Bishops of Lacedaemonia towards the Florentine Decree.
effort of the Middle Ages to end the long-standing ecclesiastical schism between Eastern and
Western Christianity. Its convening is an extremely important papal concession to Orthodox
ecclesiology and especially to the persistent Byzantine demands for a common interactive
treatment of all those who caused the problem of Christian division. This request was first
expressed by Patriarch Joseph I (first patriarchate 1266 - 1275 and second patriarchate: 1282
- 1283) in 1273, according to which no diplomatic plan for ecclesiastical unity could succeed
if not based entirely on a pragmatic exchange of views. The dialogue in the context of an
ecclesiastical council was, after all, the way in which the Church had traditionally resolved the
problems of discord. The convening of an ecumenical council was therefore for the Orthodox
side the only possible solution to the problem of Christian division, and for this reason the
request for its convening was insisted on by the Byzantine clergy. The Florentine Decree,
although signed by both delegations, was never accepted by the majority of the Orthodox, as
they did not consider it a product of fraternal and honest dialogue, but a product of financing
and coercion of the Byzantine delegation.8 Thus, representatives of the anti-unionist faction,
even those who had signed the Florentine Decree, continued to call for the reconvening of a
joint ecclesiastical Council during which the issues that separated the two Churches would be
discussed in honest dialogue. These requests have not been systematically addressed to the
scholarly community so far, despite the fact that several researchers have even recently tried
to monitor the activities of the anti-unionist faction in the fifteen years between the end of the
Council and the Fall of Constantinople. This, of course, does not mean that there is no reference to them. There are, however, occasional brief references usually due to the recording of
the events that provoked the activities. It is also obvious that there has been neither a consolidated presentation nor a comparative examination of these requests. The present paper,
on the other hand, focuses precisely on the specific requests in such a way as to highlight the
beliefs and hopes of the circles from which they emerged, as well as the relevant reactions they
provoked both in the imperial authorities and in the Roman Church
personalities of the Greek Revolution, despite the fact that he played
a decisive role in many of the military and political events that took
place during the first months of the Greek Revolution. The available testimonies describe him as a particularly ascetic but fearless
leader who also encouraged the Greeks with fiery speeches. These
speeches were governed on the one hand by a profound Ottomanmurderous rage and on the other by the necessary attempt to
sanctify the Revolution. The present paper focuses on this attempt
to sanctify the Revolution.
on a little-known yet never before published archival document on
Petros the Peloponnesian (ca 1730-1778), an emblematic personality of
ecclesiastical music after the Fall of Constantinople. It is a patriarchal
beneficent letter issued by the Patriarch Samuel I Chatzeris (1763-1768
and 1773-1774) on March 1764 with which Petros becomes Exarch of
the Stavropegian Monastery of the Holy Forerunner at Trypi of Laconia.
specific marriage from early 18th century, held in Megali Vrysi, a village of
West Parnon, South Peloponnese. The article attempts to look for possible
interconnections of said marriage with contemporary historical events.
of Lacedaemonia during the period 1438/39-1460. It is attempted
to investigate the consequences of the Florentine Union in the ecclesiastical administration and the religious life of Lacedaemonia. This effort is hoped to clarify the attitude of the Bishops of Lacedaemonia towards the Florentine Decree.