By Robert Romanchuk
The Kirillov Monastery at White Lake within the a ways north of the Muscovite nation was once domestic to the best library, and maybe the one secondary tuition, in all of medieval Russia. This quantity reconstructs the academic actions of the religious fathers and heretofore unknown academics of that monastery.
Drawing on vast archival study, released files, and scholarship from more than a few fields, Robert Romanchuk demonstrates how diverse behavior of analyzing and interpretation on the monastery spoke back to assorted social priorities. He argues that 'spiritual' and 'worldly' experiences have been guaranteed to the monastery's major sorts of social association, semi-hermitic and communal. additional, Romanchuk contextualizes such leading edge phenomena because the modifying paintings of the monk Efrosin and the monastery's strikingly refined library catalogue opposed to the advance of studying at Kirillov itself within the 15th century, relocating the dialogue of medieval Russian e-book tradition in a brand new direction.
The first micro-historical 'ethnology of studying' within the Early Slavic box, Byzantine Hermeneutics and Pedagogy within the Russian North will end up interesting to western medievalists, Byzantinists, Slavists, and ebook historians.
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Additional resources for Byzantine Hermeneutics and Pedagogy in the Russian North: Monks and Masters at the Kirillo-Belozerskii Monastery, 1397-1501
55 And while the complete Gennadii Bible (1499), ordered according to the Vulgate, included the translated prefaces of Jerome and the fourteenth- and fifteenth-century commentaries of Nicholas de Lyra and other schoolmen, there did not, so far as researchers have shown, develop any scholastic-like scholarship in Novgorod (as might be reflected in accessus-like prefaces, for example). Gennadii’s circle simply could not have provided the impetus for the Kirillov catalogue or the basis for the ‘scholastic’ argumentation that Luria detected in the writings of Iosif Volotskii: the educated foreign bookmen in Novgorod did not pass on their scholastic method.
While the monks of 32 Byzantine Hermeneutics and Pedagogy in the Russian North Trinity-Sergius would later be renowned as both managers and mystics, their counterparts at Kirillov would be remembered as polemicists, teachers, scholars, and librarians, engaged in many and varied interpretive encounters with the word, some promoting particular social structures in the world. 94 At the Kirillov Monastery we will not find the ‘Russian Abelard,’ but neither will we find intellectual silence. ’ Rather there were different, individualistic methodologies adapted to different cultural, psychological, and social needs.
22 Byzantine Hermeneutics and Pedagogy in the Russian North Why not, then, seek the origins of Kirillov’s academic practice in Muscovy’s best-known ‘secular trend,’ which Gennadii and Co. opposed? The so-called Judaizing heresy in Moscow and Novgorod, whose representatives were attacked for rejecting the figurative interpretation of the Old Testament (and who are evoked in any discussion of rationalist culture in fifteenth-century Muscovy, despite their scanty documentation), is another milieu that has been considered in connection with Kirillov’s academic culture, again by Luria.