The South Slavic Parish in Light of Stephen Gerlach’s Travel Diary
Само за регистроване кориснике
2020
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One of the key questions faced when researching the South Slavic parish towards the end of the Middle Ages and at the beginning of the Early Modern Period (1300–1600) is the issue of transmission of the official Church teachings into the local, lay environment. The parish is recognized as the basic unit of church organization within which the entire social and religious life of the individual played itself out: “one belonged to one’s parish from birth to death and even beyond. The infant received baptism here, thereby becoming a social-moral creature.“ During this period, the largest number of parishes in Europe were found in rural areas, while the peasantry represented by far the largest social group. Territorially, in an ideal state, the boundaries of a parish overlapped with the boundaries of a village, representing the basic meeting point of different types of knowledge: general and international, rooted in the century-long written tradition of the educated Church elite, on the one... hand, and local knowledge, beliefs, and skills of the parishioners gained through direct experience which was transferred orally, on the other. The said meeting could not play itself out through learned theological debates or lectures, but could instead be recognised in the external forms of piety and basic forms of Church life which were part of the everyday routine of the faithful. The basic question then becomes the following: what could have been the fund of adopted knowledge ensuing from this communication? Were certain ideas and concepts accepted in a more or less “pure form”? Which elements of Church teachings became an inseparable part of the religious and societal life of individuals we collectively refer to as “the people”? Certain answers can be reached only if we search for them in concepts such as popular culture, popular religion, and mediaeval folklore.
Кључне речи:
South Slavic parish / Stephan Gerlach / Travel DiaryИзвор:
Voyages and Travel Accounts in Historiography and Literature, 2020, 1, 265-294Издавач:
- Нови Сад : Филозофски факултет
- Budapest : Trivent Publishing
Финансирање / пројекти:
- Министарство науке, технолошког развоја и иновација Републике Србије, институционално финансирање - 200171 (Византолошки институт САНУ, Београд) (RS-MESTD-inst-2020-200171)
Институција/група
Византолошки институт САНУ / Institute for Byzantine Studies SASATY - CHAP AU - Бојанин, Станоје PY - 2020 UR - https://dais.sanu.ac.rs/123456789/13847 AB - One of the key questions faced when researching the South Slavic parish towards the end of the Middle Ages and at the beginning of the Early Modern Period (1300–1600) is the issue of transmission of the official Church teachings into the local, lay environment. The parish is recognized as the basic unit of church organization within which the entire social and religious life of the individual played itself out: “one belonged to one’s parish from birth to death and even beyond. The infant received baptism here, thereby becoming a social-moral creature.“ During this period, the largest number of parishes in Europe were found in rural areas, while the peasantry represented by far the largest social group. Territorially, in an ideal state, the boundaries of a parish overlapped with the boundaries of a village, representing the basic meeting point of different types of knowledge: general and international, rooted in the century-long written tradition of the educated Church elite, on the one hand, and local knowledge, beliefs, and skills of the parishioners gained through direct experience which was transferred orally, on the other. The said meeting could not play itself out through learned theological debates or lectures, but could instead be recognised in the external forms of piety and basic forms of Church life which were part of the everyday routine of the faithful. The basic question then becomes the following: what could have been the fund of adopted knowledge ensuing from this communication? Were certain ideas and concepts accepted in a more or less “pure form”? Which elements of Church teachings became an inseparable part of the religious and societal life of individuals we collectively refer to as “the people”? Certain answers can be reached only if we search for them in concepts such as popular culture, popular religion, and mediaeval folklore. PB - Нови Сад : Филозофски факултет PB - Budapest : Trivent Publishing T2 - Voyages and Travel Accounts in Historiography and Literature T1 - The South Slavic Parish in Light of Stephen Gerlach’s Travel Diary SP - 265 EP - 294 VL - 1 UR - https://hdl.handle.net/21.15107/rcub_dais_13847 ER -
@inbook{ author = "Бојанин, Станоје", year = "2020", abstract = "One of the key questions faced when researching the South Slavic parish towards the end of the Middle Ages and at the beginning of the Early Modern Period (1300–1600) is the issue of transmission of the official Church teachings into the local, lay environment. The parish is recognized as the basic unit of church organization within which the entire social and religious life of the individual played itself out: “one belonged to one’s parish from birth to death and even beyond. The infant received baptism here, thereby becoming a social-moral creature.“ During this period, the largest number of parishes in Europe were found in rural areas, while the peasantry represented by far the largest social group. Territorially, in an ideal state, the boundaries of a parish overlapped with the boundaries of a village, representing the basic meeting point of different types of knowledge: general and international, rooted in the century-long written tradition of the educated Church elite, on the one hand, and local knowledge, beliefs, and skills of the parishioners gained through direct experience which was transferred orally, on the other. The said meeting could not play itself out through learned theological debates or lectures, but could instead be recognised in the external forms of piety and basic forms of Church life which were part of the everyday routine of the faithful. The basic question then becomes the following: what could have been the fund of adopted knowledge ensuing from this communication? Were certain ideas and concepts accepted in a more or less “pure form”? Which elements of Church teachings became an inseparable part of the religious and societal life of individuals we collectively refer to as “the people”? Certain answers can be reached only if we search for them in concepts such as popular culture, popular religion, and mediaeval folklore.", publisher = "Нови Сад : Филозофски факултет, Budapest : Trivent Publishing", journal = "Voyages and Travel Accounts in Historiography and Literature", booktitle = "The South Slavic Parish in Light of Stephen Gerlach’s Travel Diary", pages = "265-294", volume = "1", url = "https://hdl.handle.net/21.15107/rcub_dais_13847" }
Бојанин, С.. (2020). The South Slavic Parish in Light of Stephen Gerlach’s Travel Diary. in Voyages and Travel Accounts in Historiography and Literature Нови Сад : Филозофски факултет., 1, 265-294. https://hdl.handle.net/21.15107/rcub_dais_13847
Бојанин С. The South Slavic Parish in Light of Stephen Gerlach’s Travel Diary. in Voyages and Travel Accounts in Historiography and Literature. 2020;1:265-294. https://hdl.handle.net/21.15107/rcub_dais_13847 .
Бојанин, Станоје, "The South Slavic Parish in Light of Stephen Gerlach’s Travel Diary" in Voyages and Travel Accounts in Historiography and Literature, 1 (2020):265-294, https://hdl.handle.net/21.15107/rcub_dais_13847 .