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Byzantine Hermeneutics and Pedagogy in the Russian North: by Robert Romanchuk

By Robert Romanchuk

The Kirillov Monastery at White Lake within the some distance north of the Muscovite kingdom was once domestic to the best library, and maybe the single secondary college, in all of medieval Russia. This quantity reconstructs the tutorial actions of the religious fathers and heretofore unknown lecturers of that monastery.

Drawing on broad archival examine, released files, and scholarship from a number of fields, Robert Romanchuk demonstrates how assorted conduct of analyzing and interpretation on the monastery responded to varied social priorities. He argues that 'spiritual' and 'worldly' stories have been sure to the monastery's major kinds of social association, semi-hermitic and communal. additional, Romanchuk contextualizes such cutting edge phenomena because the enhancing paintings of the monk Efrosin and the monastery's strikingly subtle library catalogue opposed to the advance of studying at Kirillov itself within the 15th century, relocating the dialogue of medieval Russian booklet tradition in a brand new direction.

The first micro-historical 'ethnology of examining' within the Early Slavic box, Byzantine Hermeneutics and Pedagogy within the Russian North will end up interesting to western medievalists, Byzantinists, Slavists, and booklet historians.

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Additional info for Byzantine Hermeneutics and Pedagogy in the Russian North: Monks and Masters at the Kirillo-Belozerskii Monastery, 1397-1501

Sample text

Two trends have been invoked in the discussion of Kirillov’s textual innovations, and although scholars have prudently declined to make a strong case for them, they are worth a second look. These trends, each ideologically opposed to the other, are scholasticism at the Novgorod archbishop Gennadii’s court in the period 1484–1504, and Judaizing Aristotelianism from Ukraine, which possibly originated at the Kievan court of the Olel'kovichi in a slightly earlier period (ca. 1454– 70) and then moved north.

This corpus was not translated for Jewish use, and the intended audience is a matter of some dispute. 67 Zacharia was close to the Kievan princely scion Mikhail Olel'kovich, pretender to the Kievan throne and even that of Lithuania, who was ultimately beheaded in 1481 for conspiring to overthrow the Lithuanian grand prince and king of Poland, Casimir IV. Mikhail’s elder brother, Simeon (prince of Kiev 1454/5–70), was a perennial candidate in the Lithuanian Sejm for grand duke during periods of opposition to Casimir, and Zacharia’s source work on Hebrew manuscripts associated with the corpus in Kiev is coterminous with Simeon’s rule there.

Likewise, Stock’s effort to submerge the traditional monastic-scholastic opposition within a purely theoretical field of textuality (‘While specific interpretations were open to debate, there was less and less questioning of the principle of interpretation through texts’)3 is laudable, but difficult to historicize as formulated. ’ Yet if medieval readers were aware that ‘some problems require knowledge (episteme) and others practical wisdom (phronesis),’4 whence did they gain this broader understanding?

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