Култови светих на централном Балкану у време османских освајања
Saints' Cults in the Central Balkans at the Time of the Ottoman Conquests
Књига (Објављена верзија)
Метаподаци
Приказ свих података о документуАпстракт
The subject of this book is the veneration of saints in the central Balkans between the Battle of Kosovo in 1389 and the Battle of Mohacs in 1526. During that period the Ottomans fought against the former Balkan powers and eventually established direct rule in the Peninsula. The experience of these changes – the collapse of political power in particular – had an impact on social and religious life and, consequently, on the veneration of saints.
The focus of research is the role of the celebration of saints in political and social life, in other words, the shaping of social reality, the fortifying of collective identity, the affirmation of the official social order, the legitimation of power etc. through the veneration of saints. The terms veneration and celebration are used here for any form of commemoration regardless of the context in which it takes place – whether within or without the Church. This does not mean abandoning the term cult – it denotes liturgical commemoration based ...on the saint’s office and synaxarial vita.
Veneration of saints brings society together by acting as a framework in which the past and the shared experiences are interpreted and in which this interpretation comes to be linked with the present and the future. Therefore, saints and veneration of saints constitute the “key concept”. The space of experience of the key concept is constituted of the memory of all earlier accomplishments, purviews, and personal and collective perceptions of sanctity which are simultaneously present in the mind of the individual. In the periods marked by the temporalization of key concepts, the space of experience ceases to be the basis for shaping the horizon of expectation. This was exactly the case in the period covered by this book.
At the same time, the celebration of individual saints is the periodical renewal of the memory of their life and miracles (if they performed miracles). The memory of saints operates within memory as a fundamental religious endeavour. Liturgy combines an act of thanksgiving (eucharist) and an act of commemoration (anamnesis) of God’s acts in the life and death of Jesus Christ. The Son of God intercedes with the Father for the faithful and thus partakes in the life of the Church through the Holy Spirit. Saints are commemorated in liturgy in a similar way. Remembrance of their life “invokes” their presence in the Church, and in response they intercede with God for the faithful.
Since the commemoration of a saint in the Church is the place of encounter of all clergy and laity, it assumed different meanings for different communities: aristocratic, urban and rural. These communities transformed the liturgical memory of saints into various forms of memory: aristocratic, historical and oral. In practice, of course, there were no clear boundaries between them. And yet, their existence shows that the memory of a saint was polyphonic. Polyphony could mean a peaceful coexistence of different versions as well their rivalry. The overwhelmingly dominant bearer of the memory of saints in the middle ages was the Church. But it did not suppress other memories: it supported some of them, such as those cultivated under the auspices of rulers.
Кључне речи:
saints' cults / cults of the saints / central Balkans / Ottoman conquests / култови светих / централни Балкан / османска освајања / преноси реликвија / translation of saints' relics / Late Middle Ages / позни средњи век / мученици / мartyrs / sveti vladari / holy rulers / hermits / пустињациИзвор:
2021Издавач:
- Београд : Балканолошки институт САНУ
Институција/група
Балканолошки институт САНУ / Institute for Balkan Studies SASATY - BOOK AU - Васиљевић, Марија PY - 2021 UR - https://dais.sanu.ac.rs/123456789/13876 AB - The subject of this book is the veneration of saints in the central Balkans between the Battle of Kosovo in 1389 and the Battle of Mohacs in 1526. During that period the Ottomans fought against the former Balkan powers and eventually established direct rule in the Peninsula. The experience of these changes – the collapse of political power in particular – had an impact on social and religious life and, consequently, on the veneration of saints. The focus of research is the role of the celebration of saints in political and social life, in other words, the shaping of social reality, the fortifying of collective identity, the affirmation of the official social order, the legitimation of power etc. through the veneration of saints. The terms veneration and celebration are used here for any form of commemoration regardless of the context in which it takes place – whether within or without the Church. This does not mean abandoning the term cult – it denotes liturgical commemoration based on the saint’s office and synaxarial vita. Veneration of saints brings society together by acting as a framework in which the past and the shared experiences are interpreted and in which this interpretation comes to be linked with the present and the future. Therefore, saints and veneration of saints constitute the “key concept”. The space of experience of the key concept is constituted of the memory of all earlier accomplishments, purviews, and personal and collective perceptions of sanctity which are simultaneously present in the mind of the individual. In the periods marked by the temporalization of key concepts, the space of experience ceases to be the basis for shaping the horizon of expectation. This was exactly the case in the period covered by this book. At the same time, the celebration of individual saints is the periodical renewal of the memory of their life and miracles (if they performed miracles). The memory of saints operates within memory as a fundamental religious endeavour. Liturgy combines an act of thanksgiving (eucharist) and an act of commemoration (anamnesis) of God’s acts in the life and death of Jesus Christ. The Son of God intercedes with the Father for the faithful and thus partakes in the life of the Church through the Holy Spirit. Saints are commemorated in liturgy in a similar way. Remembrance of their life “invokes” their presence in the Church, and in response they intercede with God for the faithful. Since the commemoration of a saint in the Church is the place of encounter of all clergy and laity, it assumed different meanings for different communities: aristocratic, urban and rural. These communities transformed the liturgical memory of saints into various forms of memory: aristocratic, historical and oral. In practice, of course, there were no clear boundaries between them. And yet, their existence shows that the memory of a saint was polyphonic. Polyphony could mean a peaceful coexistence of different versions as well their rivalry. The overwhelmingly dominant bearer of the memory of saints in the middle ages was the Church. But it did not suppress other memories: it supported some of them, such as those cultivated under the auspices of rulers. PB - Београд : Балканолошки институт САНУ T1 - Култови светих на централном Балкану у време османских освајања T1 - Saints' Cults in the Central Balkans at the Time of the Ottoman Conquests UR - https://hdl.handle.net/21.15107/rcub_dais_13876 ER -
@book{ author = "Васиљевић, Марија", year = "2021", abstract = "The subject of this book is the veneration of saints in the central Balkans between the Battle of Kosovo in 1389 and the Battle of Mohacs in 1526. During that period the Ottomans fought against the former Balkan powers and eventually established direct rule in the Peninsula. The experience of these changes – the collapse of political power in particular – had an impact on social and religious life and, consequently, on the veneration of saints. The focus of research is the role of the celebration of saints in political and social life, in other words, the shaping of social reality, the fortifying of collective identity, the affirmation of the official social order, the legitimation of power etc. through the veneration of saints. The terms veneration and celebration are used here for any form of commemoration regardless of the context in which it takes place – whether within or without the Church. This does not mean abandoning the term cult – it denotes liturgical commemoration based on the saint’s office and synaxarial vita. Veneration of saints brings society together by acting as a framework in which the past and the shared experiences are interpreted and in which this interpretation comes to be linked with the present and the future. Therefore, saints and veneration of saints constitute the “key concept”. The space of experience of the key concept is constituted of the memory of all earlier accomplishments, purviews, and personal and collective perceptions of sanctity which are simultaneously present in the mind of the individual. In the periods marked by the temporalization of key concepts, the space of experience ceases to be the basis for shaping the horizon of expectation. This was exactly the case in the period covered by this book. At the same time, the celebration of individual saints is the periodical renewal of the memory of their life and miracles (if they performed miracles). The memory of saints operates within memory as a fundamental religious endeavour. Liturgy combines an act of thanksgiving (eucharist) and an act of commemoration (anamnesis) of God’s acts in the life and death of Jesus Christ. The Son of God intercedes with the Father for the faithful and thus partakes in the life of the Church through the Holy Spirit. Saints are commemorated in liturgy in a similar way. Remembrance of their life “invokes” their presence in the Church, and in response they intercede with God for the faithful. Since the commemoration of a saint in the Church is the place of encounter of all clergy and laity, it assumed different meanings for different communities: aristocratic, urban and rural. These communities transformed the liturgical memory of saints into various forms of memory: aristocratic, historical and oral. In practice, of course, there were no clear boundaries between them. And yet, their existence shows that the memory of a saint was polyphonic. Polyphony could mean a peaceful coexistence of different versions as well their rivalry. The overwhelmingly dominant bearer of the memory of saints in the middle ages was the Church. But it did not suppress other memories: it supported some of them, such as those cultivated under the auspices of rulers.", publisher = "Београд : Балканолошки институт САНУ", title = "Култови светих на централном Балкану у време османских освајања, Saints' Cults in the Central Balkans at the Time of the Ottoman Conquests", url = "https://hdl.handle.net/21.15107/rcub_dais_13876" }
Васиљевић, М.. (2021). Култови светих на централном Балкану у време османских освајања. Београд : Балканолошки институт САНУ.. https://hdl.handle.net/21.15107/rcub_dais_13876
Васиљевић М. Култови светих на централном Балкану у време османских освајања. 2021;. https://hdl.handle.net/21.15107/rcub_dais_13876 .
Васиљевић, Марија, "Култови светих на централном Балкану у време османских освајања" (2021), https://hdl.handle.net/21.15107/rcub_dais_13876 .