Religion. Church. Society. 2016

.
(Martin-Luther-Bund)

-
2016
Religion
Church
society
Research and publications

in the field of theology
and religious studies
Volume V
Saint-Petersburg
2016
86.2; 86.37; 71.1; 63.3(0)
368
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... . 5. .: -,
2016. 342 c.
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,
, ,
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, .
ISSN 2308-0698
Religiya. Tserkov'. Obshchestvo. Issledovaniya i pub-

likatsii po teologii i religii [Religion. Church. Society]
(Ed. A . M. Prilutsky), Saint-Petersburg: Skifia-Print,
2016, vol. 5, 342 p.
The firth edition of the international almanac Religion. Church.
Society continues the religious studies series that include publication
oftext sources and articles on philosophy, theology and history ofreligion
and Church. The present volume is concerned with problems of European
religiosity and Church history of the Middle Ages and the Early Modern
Time. Several articles study French history and culture. Besides, there are
articles exploring influences of Protestantism onto Russia.
ISSN 2308-0698
86.2; 86.37; 71.1; 63.3(0)
, 2016

- , 2016
, -
, 2016

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E d i to r i a l b o a r d
A. M. Prilutsky (science editor), Doctor in Philosophy, Herzen State
Pedagogical University (Saint-Petersburg, Russia)
A. Y. Prokopiev, Doctor in History, professor, Saint-Petersburg State
University, Institute of History (Russia)
D. V. Shmonin, Doctor in Philosophy, professor, Russian Christian
Academy for the Humanities (Saint-Petersburg, Russia)
K. Buchenau, Doctor in History, University of Regensburg (Ger-
many)
B. Restif, Doctor in History, assistant professor, University of Reims
(Reims, France)
A. V. Kargaltsev (editor), Theological Institute of the Church
ofIngria (Leningrad region, Russia)
Z. A. Lurie, assistant, Saint-Petersburg State University (Russia)
Review board
R. V. Svetlov, Doctor in Philosophy, professor, Saint-Petersburg
State University, Institute of Philosophy (Russia)
D. K. Bogatyrev, Doctor in Philosophy, professor, Russian Christian
Academy for the Humanities (Saint-Petersburg, Russia)
L. S. Astakhova, Doctor in Philosophy, professor, Kazan Federal
University (Russia)
H. Daussy, Doctor in History, professor, University of Franche-
Comt (Besanon, France)
G. I. Gribanova, Doctor in Sociology, professor,Herzen State Peda-
gogical University (Saint-Petersburg, Russia)
A. Y. Mitrofanov, Doctor in History, University of Fribourg (Swit-
zerland)
A. Tikhomirov, Doctor in Theology, University of Erlangen (Ger-
many)
V. V. Shishkin, PhD in History, associate professor, Saint-Petersburg
State University, Institute of History (Russia)
D. V. Bodnarchuk, PhD in History, Saint-Petersburg Theological
Academy (Saint-Petersburg, Russia)
D. I. Weber, PhD in History, Saint-Petersburg State University, Insti-
tute of Philosophy (Russia)

. . : -
( ) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11

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. .
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XIII . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
. . -
Devoti Moderna ( -
) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

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7

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, 2016) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314

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8
Contents
Prilutsky A. M. Academic approach to religion: new challanges
(instead of a preface) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Philosophy of religion
Pihkala J. People of God: historical and theological perspec-
tives . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
Ivanenko A. I. The problem of the Middle Ages in the Martin
Luthers theology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Litvin T. V. Jean Grondin. To the composition of Truth
andMethod: introductory article and Russian translation . . . . . 42
Religion and society
Kravtsova E. S. From Inquisitores Sedis Apostolicae
to enqueteurs de Roi: franciscans in France in the first half
ofthe13thcentury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
Logutova M. G. Manuscript books as a structuring factor
ofthe Devotio Moderna religiosity . . . . . . . . . . . . . . . . . . . . . . . . . . 94
History and ulture
European civilization
in the Middle Ages and the Early Modern Time
Leonova T. A. If Pope is a Frenchman, then an Englishman
is Christ: the English context of the struggle for sovereignty
with the Avinion Papacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
Restif B. The Cardinal of Lorraine and the liturgy in Reims . . . . 136
Kopelev D. N. Creation of an enemy: assassinations in Blois
and desacralization of Henrich III . . . . . . . . . . . . . . . . . . . . . . . . . 158
Prokopiev A. Yu. Secular and spiritual power in the early
Lutheran Orthodoxy: Polykarp Leyser the Elder (15521610) . . . . 198
9
Protestantism in Russia
Shaposhnik V. V. Protestants at the court of the Ivan the Ter-
rible . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 234
Shkarovskii M. V. The Ministry of the bishop Arthur
Malmgren . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250
Source- and text studies
Barushnikov A. Ye. The tongue-tied dead: burials and cem-
etries as a source for sociocultural change in the south-east
ofBritain at the turn of the new era . . . . . . . . . . . . . . . . . . . . . . . . 264
Avril Y. La Vie de saint Etienne de Perm dEpiphane le Sage
et la version quen donne G. S. Lytkin . . . . . . . . . . . . . . . . . . . . . . 282
Tihomirov A. V. Fake pearl: chants of Paul Gerhardt in Rus-
sian translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298
Criticism and bibliography
Krylov P. V. Review on the monography Lyuterane v Karelii:
Istoricheskie zametki [Lutherans in Karelia: Historical notes]
by S. E. Yalovitsyna (Petrozavodsk, 2016) . . . . . . . . . . . . . . . . . . . . 314
Chronics of scientific and religious life
Palamarenko E. V. Pilgrimage to the Holy Land at the present
stage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322
Reutter G. ber dieKonferenz Auswirkungen derReforma-
tion auf Russland. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334
Ivanov M. V. About participation of the St. Mary Cathedral
in the Night of Museums . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337
10
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alpril@mail.ru
Aleksandr Michaylovich Prilutsky

Doctor in Philosophy, professor,
Herzen State Pedagogical University of Russia
(naberejnaya reki Moiki, 48/20a, St. Petersburg, Russia, 191186)
alpril@mail.ru
6
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cafe.ru/books.php?id=23&page=53 ( : 10. 12. 2016).
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18
Volume V
Religion. Church. Society

Juha Pihkala
Doctor in theology, docent of dogmatics,

University of Helsinki (Universitetsgatan, 4, Helsingfors, Finland, 00100)
juha.pihkala@jpihkal.pp.fi
People of God:
historical and theological perspectives
The article discusses the term People of God and its theological inter-
pretations. The question is important for theology of religion intheJewish-
Christian context, because this picture is both joining andseparating these
religions. People of God is one of the central terms portraying theJew-
ish faith-community, but also the Christianity has espoused it, believing
tobe its successor.
The early Christianity felt, that Christ fulfilled the messianic promises
of the Old Testament: in him the People of God got its new King from
stock of David. The Jewish community didnt accept this interpretation.
Therefore, the raising Christianity had to detach from them, but not from
the Old Testament and the idea of the continuity of the People of God.
Paul, for instance, emphasizes, that all the promises given to Jewish people
in the Old Testament are still valid. Nonetheless, some other interpreta-
tions occurred, which contended quite the opposite: when the Church was
born, the Jewish people became derivative. Many conflicts in history had
been undoubtly promoted by these interpretations.
The author stresses, that it is not possible to give reasons for such kind
of replacement theology. Even though Christians and Jews now are
separated, the one has not substituted the other. There is only one People
of God, but it went on two distinct roads. In this context this article also
discusses the status of so called Messianic Jews.
Key words: hurch, ecclesiology, images of Church, replacement
theology, theology, holocaust, continuity
19
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. 3:6: , ,
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., : Vielhauer Ph. Geschich-
te derurchristlichen Literatur. S.540, 523.
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nkkulmasta [The sense of Church from the engle of faith, love
andcommunion] // Teologinen Aikakauskirja. 1984. N 3. S.164171.
10. Rahner H. Symbole derKirche. DieEkklesiologie derVter.
Salzburg: O. Mller, 1964. 576 s.
11. Ruokanen M. The Catholic Doctrine of Non-Christian Reli-
gions According tothe Second Vatican Council. Leiden; New York;
Kln: Brill, 1992. 172 p.
12. Schriften des Urchristentums. Tl 2: Didache (Apostel-
lehre), Barnabasbrief, Zweiter Klemensbrief, Schrift an Diognet /
Hrsg. von K. Wengst. Darmstadt: Wissenschaftliche Buchgesell-
schaft, 1984. 368 s.
13. Vielhauer Ph. Geschichte derurchristlichen Literatur. Ber-
lin; New York: Walter deGruyter, 1975. 832 s.
R eferences
1. Asmussen H., Fincke E. (1961) Die Kirche Volk Gottes,
Stuttgart: Schwabenverlag, 262 p.
2. Fries H. (1972) Wandel des Kirchenbildes und dogmenge-
schichtliche Entfaltung, Mysterium Salutis (Eds J. Feiner, M. Lhrer),
vol. 4/1, Einsiedeln/Zrich/Kln: Benziger, pp.223285.
3. Grillmeier A. (1979) Jesus derChristus im Glauben derKir-
che, Freiburg im Breisgau: Herder, vol. 1, 853 p.
4. Klappert B., Kraus H.-J., Marquardt F.-W., Sthr M. (1992)
Jesusbekenntnis undChristusnachfolge, Mnchen: Kaiser, 95 p.
5. Koskenniemi H. (1989) Apostoliset ist [The Apostolic
Fathers], Jyvskyl: Gummerus, 344 p.(in Finnish)
6. Pietil A. J. (1932) Kristillinen dogmatiikka [Christian dog-
matics], Helsinki: Valistus, vol. 3, 520 p.(in Finnish)
7. Pihkala J. (1984) Kirkon olemus uskon, rakkauden
ja eukaristian nkkulmasta [The sense of Church from the angle
of faith, love and communion], Teologinen Aikakauskirja, n. 3,
pp.164171. (in Finnish)
8. Rahner H. (1964) Symbole derKirche. DieEkklesiologie
derVter, Salzburg: O. Mller, 576 p.
9. Rahner K., Vorgrimler H. (1969) Kleines Konzilkompendi-
um, Freiburg/Basel/Wien: Herder, 775 p.
32
.
10. Ruokanen M. (1992) TheCatholic Doctrine ofNon-Chris-
:
tian Religions According tothe Second Vatican Council, Leiden/New
York/Kln: Brill, 172 p.
11. Vielhauer Ph. (1975) Geschichte derurchristlichen Literatur,
Berlin/New York: Walter deGruyter, 832 p.
12. Wengst K. (1984) Schriften desUrchristentums. P.2: Dida-
che (Apostellehre), Barnabasbrief, Zweiter Klemensbrief, Schrift
anDiognet, Darmstadt: Wissenschaftliche Buchgesellschaft, 368 p.
13. World Council ofChurches (1991) Confessing theOne Faith,
AnEcumenical Explication ofthe Apostolic Faith as it is Confessed
intheNicene-Constantinopolitan Creed (381) (2 nd ed.), Geneva:
World Council ofChurches, 139 p.
33
. . V
284.1
. . ., ,
-
(. , . 25, .,
, , 188680)
iwanenkoalexy@hotmail.com

. , -
, ,
, , ,
, . , -
,
-
, .
, -
.
, -
, .
. -
1054 .
.
(Filioque), .
,
.
XIII .

.
: , , -
, ,
34
Volume V

Alexey Igorevich Ivanenko
PhD inPhilosophy, assistant professor,

Theological Institute oftheEvangelical Lutheran Church
of Ingria (der. Kolbino, 25a, Leningrad region,
Vsevolozhsk district, Russia, 188680)
iwanenkoalexy@hotmail.com
The problem of the Middle Ages

in the M artin L uther s T heology
The article is devoted to the interpretation of the Middle Ages from

the engle of the Martin Luthers theology. The main problem is dual status
ofthe Middle Ages. Its the time of Christian hegemony, but also the period
of negative pre-Reformation tendencies. The Lutherans found a middle
position between negative humanistic and positive Catholic estimations.
In Luthers texts the Middle ages are seen within two general concepts
of Millenialism and the Babilonian captivity of the Church. According
to Luther, millenialism is not in future, it describes the ancient period
oftheChurchs history. Here Luther bases on ecclesiology of St.Augustine.
Millenialism was the time of undivided Church. The Babylonian captiv-
ity ofthe Church began from the Great Schism in 1054. Luther here con-
centrates not on the question of procession of the Holy Spirit from the
Son (Filioque), but on the role of priest and understanding ofthesacra-
ments. He critisized the idea, that during the liturgy eucharistic bread trans-
formed into theBody ofthe Lord. This magical interpretation was invented
byThomas Aquinat in the 13thcenture. According toLutheranism, apriest
is a pastor, who predicts the Word of God, but not a wizard, who trans-
forms the substance of bread. Another aspect of the Babylonian captiv-
ity oftheChurch isabsence of national language inthe liturgy. Western
Church had aLatin liturgy in the Middle Ages, because Latin was a national
language atthetime ofSt.Jerome and St. Augustine, but it was adead lan-
guage bythe10thcenture.
Key words: the Middle Ages, Millennialism, Babylonian captivity
oftheChurch, Reformation, Lutheranism
35
. . V
, -
.
XV . ()1.
-
,
-
.
-
(1977) -

, -
-
, , -
:
2.
, -
, -
.
,
XVIII . 3

, -
,
.
, XIX . (-
) ,
. , -
,
,
4.
1
.: . .
15201530- . //
/ . . .-
. ., 2014. .11. . 4265.
2
. / . .;
. . . . ., 1992. . 160, 184, 216.
3
. . . 5.
4
. . / . ., 1989. . 51.
36
. .

(),
5.
, , -
6. -
-
, .

? ,
,
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.
, , -
-
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(, )7,

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? -
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:
.

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. -
:
(Apoc., 20, 6).
5
. . . . 61.
6
. . . . 111112.
7
. . . // URL: http://filosof.
historic.ru/books/item/f00/s00/z0000388/ ( : 08.11.2016).
37
. . V
, 17 -
, -
.
, 1530 .
15241525 .,
(, ) -
8.
,
-
, 9. -
-
,
(Mt., 4, 17). . -
, , -
(IX .).
, , -
-
, 20 (V.):
10.
(Apoc., 29, 5)
(Io., 5, 25),
-
(Apoc., 20, 3).
, , -
-
, ,

.
410 . , -
, -
.
8
. . / . . . . -
. ., 2009. C.205.
9
. . . . 226.
10
Aug. De civ. Dei. .: . -
. . 20 // URL: http://azbyka.ru/otechnik/Avrelij_Avgustin/
o-grade-bozhem/20_9 ( : 08.11.2016).
38
. .

, -
(). ,
(II-) ,
-
,
( ).
-
-
.
.
1520. 11.
, -
, ,
(2 Thess., 2, 4). -
XI . ,
VII (XI .)
12 . XI .(1054.) -
,
.
:
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13.
-
1415 ., -
22
14.
() -
-
(XIII .) 1215 .
, -
,
11
. . . . 182.
12
. . . 253.
13
. // URL: http://www.
reformed.org.ua/2/206/Luther ( : 08.11.2016).
14
. . . . 159.
39
. . V
, , 15. -

(, -
Rom., 3, 28)
. ,
,

, .

,
-
,
, -
. IV .,
, -
, .

X., XIII .
. -
,

.
,
:
II .
, -
(
) , -

,
.
1. . // URL: http://
azbyka.ru/otechnik/Avrelij_Avgustin/o-grade-bozhem/20_9 ( -
: 08.11.2016).
15
. . . . 161.
40
. .
2. . . / . .

.. . .: , 2009. 239 .
3. . . . . .: ,
1993 // URL: http://filosof.historic.ru/books/item/f00/s00/z0000388/
( : 08.11.2016).
4. . /
..; . . . . .: , 1992.
376 .
5. . . 1520
1530- .// -
/ . . . . .: -
, 2014. . 11. . 4265.
6. . // URL: http://
www.reformed.org.ua/2/206/Luther ( : 08.11.2016).
7. . . / .
.: , 1989. C.38146.
R eferences
1. Augustin Aurelius. O grade bozhem [About the City
of God], URL: http://azbyka.ru/otechnik/Avrelij_Avgustin/o-grade-
bozhem/20_9 (08.11.2016).
2. Gegel G. W. F. (1993) Lektsii po filosofii istorii [Lectures about
the philosophy ofhistory], URL: http://filosof.historic.ru/books/item/
f00/s00/z0000388/ (08.11.2016).
3. Le Goff J. (1992) Tsivilizatsia srednevekovogo Zapada
[Civilization of Medieval West], Moscow: Progress, 376 p.
4. Lure Z. A. (2014) Konfessionalnye aspekty gumanizma
v15201530-e gg. [Confessional aspects of humanismus in 15201530s],
Problemy sotsialnoy istorii i kultury Srednevekovya (Ed.G.E. Lebedeva),
Saint-Petersburg: Izdatelstvo Politekhnicheskogo universiteta, vol. 11,
pp. 4265.
5. Luther M. O vavilonskom plenenii tserkvi [On the Babylonian
captivity of the Church], URL: http://www.reformed.org.ua/2/206/
Luther (08.11.2016).
6. Tchaadayev P. Y. (1989) Filosoficheskie pisma [Philosophical
letters], Moscow: Sovremennik, pp. 38146.
7. Wisloff K. F. (2009) Teologia Martina Lutera [Theology
ofMartin Luther], Saint-Petersburg: Svetoch, 239 p.
41
. . V
801.73
. . ., ,

(. P , . 15, -, , 191011)
littatiana@gmail.com
.
:

-
.-. .

.-. ,
, ,
.

.-. ,
,
, -
,
. -
.

. ,
.
: , , ,
, , , , ,

42
Volume V

Tatian Valerevna Litvin
PhD in Philosophy, assistant professor,

Russian Christian Humanitarian Academy
(naberezhnaya reki Fontanki, 15, Saint-Petersburg, Russia, 191011)
littatiana@gmail.com
Jean Grondin.
To the composition of Truth and Method:
I ntroductory article and Russian translation
The translation of the paper To the composition of Truth and Meth-
od by Jean Grondin (1994) is dedicated to history and context ofemer-
gence of H.-G. Gadamers Truth and Method. Grondin calls his approach
apure philological and pays attention to the texts structure andsequence
of the chapters. This view is opposite to philosophical approach, which
focuses on theory. However, both of them are very important for understand-
ing ofthe book. Truth and Method is a key work of Gagamer and due tohis
systematic thought and the universal concept of hermeneutics is still influen-
tial. According to the H.-G. Gadamers intention, the whole history of phi-
losophy contains methods of interpretation, which need to be synthesized.
Hermeneutics is entitled to claim a fundamental role for the whole human
knowledge and to be ground of Humanities. This idea isreflected inTruth
and Method and was formed as a result of numerous controversies with
modern philosophers. So, H.-G. Gadamer rethinks the methodological
discussions of the 20th century, criticizes the Kantian theory ofaesthetical
judgments, reconstructs the Augustinian tradition of inner word and
the whole Christian reception of this idea and provides the reactualization
of the Platonic tradition. J. Grondin examines the philological features
of the concept of universal hermeneutics and its formation with specific
attention put to theterminology and system categories ofthework.
Key words: hermeneutics, Gadamer, Augustine, the methodology
ofHumanities, Schleiermacher, Kant, inner word, Heidegger, Bultmann
43
. . V
-

-
.-. . -
,

. -

,

-
. .-. , -
,
,
,
-
. -
, -
,
,
. -
., -
-
.
: Jean Grondin.
Zur Komposition von Wahrheit und Methode // Der Sinn
frHermeneutik. 1. Aufl., Darmstad, 1994. S.123.
.
, -
.
.
.

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-
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44
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(1985)
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1
Gadamer H.-G. Gesammelte Werke. Bd II. Tbingen, 1986. S.3 (
Gesammelte Werke).
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Dilthey-Jahrbuch. 1993. Bd 8. S.131142.
47
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ne Zeitschrift fr Philosophie. 1986. Bd 11. S. 128; 2) Die akroamatische
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38
.: Betti E. DieHermeneutik als allgemeine Methodik derGeisteswis-
senschaften. Tbingen, 1962. S.27.
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-
, .
. ,

. ,
, -
. , 1960 .de facto
39.
1960 .
. -

.

, ,
, 1960 . 1960 .-
,
40.
. , , -
. -
1960 . .
. .
39
,
, I (
) II ( ).
40
1986 .
. .
(1986) . 102, :
(Gesammelte Werke. Bd I. S.465).
C. (Gesammelte Werke. Bd II.
S.121127). .: Gesammelte Werke. Bd I. S.447).
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. , , -
-
.
66
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derGeisteswissenschaften. Tbingen: Mohr, 1962. 64 s.
2. Gadamer H.-G. Brief an Leo Strauss // Unabhngige
Zeitschrift frPhilosophie. 1978. Bd 2. S.512.
3. Gadamer H.-G. DerAnfang derUrfassung // Dilthey-Jahrbuch.
1993. Bd 8. S.131142.
4. Gadamer H.-G. Erinnerung an Heideggers Anfnge // Dilthey-
Jahrbuch. 1986/87. Bd 4. S.1326.
5. Hans-Georg Gadamer im Gesprch / Hrsg. von C. Dutt.
Heidelberg: Universittsverlag Winter, 1993. 79 s.
6. Gadamer H.-G. Gesammelte Werke. Tbingen: Mohr, 1986.
Bd I. 503 s.; Bd II. 505 s.
7. Gadamer H.-G. Zur Fragwrdigkeit des sthetischen
Bewutseins // Theorien derKunst / Hrsg. vonD. Henrich, W. Iser.
Frankfurt am Main: Suhrkamp, 1982. S.5969.
8. Gadamer H.-G. Philosophische Lehrjahre. Frankfurt a.M.:
Insel, 1977. 149 p.
9. Riedel M. Dieakroamatische Dimension derHermeneutik//
Philosophie und Poesie. Otto Pggeler zum 60.Geburtstag / Hrsg.
vonA.Gehtmann-Siefert. Stuttgart: Bad Cannstatt, 1988. S.107119.
10. Riedel M. Fr eine zweite Philosophie. Vortrge
undAbhandlungen. Frankfurt a.M.: Suhrkamp, 1988. 249 s.
11. Riedel M. Hren auf die Sprache. Die akroamatische
Dimension der Hermeneutik. Frankfurt a.M.: Suhrkamp Verlag,
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12. Riedel M. Zwischen Plato und Aristoteles. Heideggers
doppelte Exposition der Seinsfrage und der Ansatz von Gadamers
hermeneutischer Gesprchsdialektik // Allgemeine Zeitschrift
frPhilosophie. 1986. Bd 11. S.128.
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derGeisteswissenschaften, Tbingen: Mohr, 64 p.
2. Dutt C. (1993) Hans-Georg Gadamer im Gesprch, Heidelberg:
Universittsverlag Winter, 1993. 79 s.
3. Gadamer H.-G. (1978) Brief an Leo Strauss, Unabhngige
Zeitschrift frPhilosophie, vol. 2, pp.512.
4. Gadamer H.-G. (1993) Der Anfang der Urfassung, Dilthey-
Jahrbuch, vol. 8, pp.131142.
5. Gadamer H.-G. (1986/87) Erinnerung an Heideggers Anfnge,
Dilthey-Jahrbuch, vol. 4, pp.1326.
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6. Gadamer H.-G. (1986) Gesammelte Werke, Tbingen: Mohr,

1986, vol. 1, 503 p., vol. 2, 505 p.
7. Gadamer H.-G. (1982) Zur Fragwrdigkeit des sthetischen
Bewutseins, Theorien derKunst (Eds D. Henrich, W. Iser), Frankfurt
am Main: Suhrkamp, pp.5969.
8. Gadamer H.-G. (1977) Philosophische Lehrjahre, Frankfurt
a.M.: Insel, 149 p.
9. Riedel M. (1988) Die akroamatische Dimension
der Hermeneutik, Philosophie und Poesie. Otto Pggeler zum
60.Geburtstag (Ed. A. Gehtmann-Siefert), Stuttgart: Bad Cannstatt,
pp.107119.
10. Riedel M. (1988) Fr eine zweite Philosophie. Vortrge
undAbhandlungen, Frankfurt a.M.: Suhrkamp, 249 p.
11. Riedel M. (1990) Hren auf die Sprache. Die akroamatische
Dimension derHermeneutik, Frankfurt a.M.: Suhrkamp, 440 p.
12. Riedel M. (1986) Zwischen Plato undAristoteles. Heideggers
doppelte Exposition der Seinsfrage und der Ansatz von Gadamers
hermeneutischer Gesprchsdialektik, Allgemeine Zeitschrift
frPhilosophie, vol. 11, pp.128.
68

. . V
271.3
. . ., ,
( ., . 14/5, -, , 190000)
Kravtsova.kes@gmail.com

:
XIII .

1226 1247 . -
,
. -
: 20- .XIII.-

, .
,
, IX. ,
-
(humilitas),
. , -
-
. ,

, . 1247 .-
-
.
: , ,
, , , ,
70
Volume V

Elena Sergeevna Kravtsova
PhD inHistory, research assistant,

The State Museum ofthe History ofReligion
(Pochtamtskaya ulitsa, 14/5, Saint-Petersburg, Russia, 190000)
Kravtsova.kes@gmail.com
From Inquisitores Sedis Apostolicae

to enquteurs de R oi : franciscans in F rance
in the first half of the 13 th century
In the period 12261247 the order of the friars minor was in search
of its social identity. This process influenced the administrative policy
ofthePope andthe French Crown. Inthe1220s theFranciscans founded
a lot of convents in South France which had no stable power institutions.
The Franciscan order was to fill the vacuum of power. This capabil-
ity wasused by Gregory IX, thePope. IntheVita Prima (12281230)
Thomas ofCelano created an image ofalter Franciscus forPope, who part-
ly inherited Franciscus power over theorder as thesuccessor ofhis humil-
ity. So the Pope could use the Friars as inquisitors and fiscals. Further,
thefriars were used also by episcopal courts. Therefore, Vita secunda
(12441247) excluded thepossibility ofalter Franciscus existence outside
ofthe order. But in1247curia regis sent thefriars toinvestigate baillis abuse
ofthe royal power. It is argued that such employment was possible, because
theKing had appropriated Franciscan pietas. TheVita Secunda rep-
resented doctrine ofpiety, that taught, how toaffectmundus andtoturn
from vice tograce. Further this idea would be developed by Bonaventure
inhis sermons tothe royal family inthe second half ofthe13thcentury.
Key words: Franciscan Order, inquisitors, enquteurs, history
ofideas, medieval power, impost inMiddle Ages, rhetoric topos
71
. . V
-

- , , -

: .
, , , -
.
. ,

,
, . -
,
: ,
, , .
,
2040- .XIII . -
, IX (12271241),
-
, , IX (12261270),
-
, ,
1247 .
, -
, XIII ., -

.
-
, XIXII .
II (11801223)
. VIII (1223
1226), , -
, -,
, , -
1.
1
:
- . XXIII.
., 1938. . 215.
72
. .

.
, , -
, ,
. , -,
, , -
, -
, -, -
,
.
, -
, ,
-: 1220 . -
(Aix).
, : 1222.
, 1223 . (), (),
1225. -- (-)2 .
, , 1230 .
, -
1219 . 3
1226 . ( ).

:
, -
, -
, -
: ,
, .
,
(Regula Bullata, 1223 .) -
-
. ,
(. 11821226).
2
. . : Emery R. W. Thefriars inmedieval France: Acat-
alogue ofFrench mendicant convents, 12001550. New York, 1962.
3
Chartularium universitatis Parisiensis / Ed. H. Denifle, E. Chtelain.
Paris, 1889. Vol. I. N 37. P. 9596 (29 1220).
73
. . V
IX, 1227 ., -
(. 1200 . 1265), -
-. 1229 .
. , -
, 1230.4
1229 . (Vita
Prima), 12441247 . -
, (Vita Secunda)5.
-
,
-, . -
(novus certe homo etalterius saeculi),
, 6.
-,
(novus evangelista) ,
, , -
7 . -,
-,
,
, ,
c .
,
(virtutes) 8. -

, , -
. ,
,
.
,
(
4
, 1237
1244.(Vauchez A. Franois dAssise. Paris, 2009. P. 498).
5
Thomas deCelano. Vita prima S. Francisci //Analecta Franciscana. Qua-
racchi, 1926. T. X. Fasc. I. P. 3115; Thomas deCelano. Vita Secunda S.Fran-
cisci //Analecta Franciscana. Quaracchi, 1926. T. X. Fasc. II. P.129260.
6
Thomas deCelano. Vita prima. P. 61.
7
8
. . -
//. . / . . . . ., 2007. . 93136.
74
. .
)9, -

.

-,

.
, -
(sapientia Dei),
(sapientia mundi), . -
, -
. -

(stulticia)10.

.
(paupertas) ,
,
11. -
-
,
, 12 .
, (humilitas) -
, ,

9
. . / Salutatio
Virtutum //. . . ., 1995. . 214.
10
Thomas deCelano. Vita prima. P. 68:
, , -
, -
(Sicque factum est, ut doctrina sua omnem mundi sapientia ostendere
evidentissime fore stultam, etbrevi spatio temporis ad veram sapientiam Dei
per stultitiam praedicationis inclinaverit, Christo duce).
11
Thomas deCelano. Vita prima. P. 8: -
, (Franciscus pauperior divitiis sed
profusior largitate).
12
, ,
() (Parat sibi tuni-
cam... ut carnem crucifigat cum vitiis etpeccatis pauperrimam etincultam
amundo nullatenus).
75
. . V
.
.
(minores).
, , -
,
13. -
,

-
14.
-
.
,
(imperium) , ,

(oboedientia)15. :
-, -
-16.
, ,
(aritas).
,
17.
13
Thomas de Celano. Vita prima. P. 30: ,

,
(Et vere minores, qui omnibus subditi existentes ut felici dispositione
ineis consurgeret omnium virtutum fabrica spiritualis).
14
, (Quia
erat humilissimus Sanctior inter sanctos, inter peccatores quasi unus ex illis).
15
Thomas de Celano. Vita prima. P. 31: ...
,
, , , -
, (...nihil sanctae
oboedientiae praeceptis audebant praeponere obedientissimi milites, qui
antequam perficeretur obedientiae verbum, se ad exsequendum imperium
praeparabant).
16
Thomas deCelano. Vita prima. P. 35: ...
(...dicebat fraterno consilio seu paterno imperio).
17
(Thomas
de Celano. Vita prima. P. 1314),
76
. .
, , , ,

,
(simplicitas): -
18.
, (vivi lapides),
(habitaculum Spiritus Sancti)19.
,
, , -
, . ,

. -
, , , -
IX, .
,
. III
, 20. III -
21.
, IX,
- ,

22 .

,
23 , -
24. , ,
(viscera caritatis).
18

(Beatus pater Franciscus consolatione ac gratia
Spiritus Sancti quotidie replebatur filios novis instituonibus informabat).
19
20
21
22
Thomas deCelano. Vita prima. P. 56: ...se ipsum etfraters suos devoto
etanimo tradidit etcomisit.
23
Thomas de Celano. Vita prima. P. 55:
(Hugolino erat veritatis assertor
etamator humilium).
24
()
77
. . V
.
(pater),

(pater super eius familiam),
(pater etmater filii Francisci)25. ,

, (quasi
unus e fratribus)26.
, -
,
, 27. ,
, (Christi
apostolus)28 , ,
(angelorum choris admixtus)
(in throno gloriae Apostolis
sisinsertus)29.
,
, IX, -
, (potestas)30. -
, -
, ,
(imperium).
, -
IX alter Franciscus.
(paupertas altissima) -
(humilitas)31. ,
.
(Quem dominus episcopus humili devotione sus-

cepit qui beatae paupertatis etsanctae simplicitatis insignie nobili deferebant).
25
26
27
Thomas de Celano. Vita prima. P. 78: , ,

, (Sanctus Franciscus vero, quae sibi atam reve-
rendo domino ettam carissimo patre dicebantur, humiliter observabat).
28
29
30
31
78
. .
, ,

, ,
32 .
IX -

.
, -
, -
.
, 28 1230.,
Quo elongati,

33.
, -
(ut verba ipsius
Regulae non glossentur). IX
-
(dubietas). IX ,

(noverimus intentionem ipsius). , -
,
, ,
(non habeat imperium
parinparem)34. , -
35,
,
.
32
Thomas deCelano. Vita prima. P. 100: ... ,
,
(...adstat pontifex summus, Christi Ecclesiae sponsus, tantorum filiorum
varietate circumdatus).
33
Bullarium Franciscanum / Ed. J. H. Sbaralea. Rome, 1759. Vol. I.
P. 6871. : Vauchez A. Franois
dAssise. P.241 etal.
34
Bullarium Franciscanum. Vol. I. P. 68.
35
Bullarium Franciscanum. Vol. I. P. 69: ...
, -
(...nobis fuit humiliter supplicatum, ut inhoc dignaremur
animarum providere periculis ettotius ordinis puritati).
79
. . V
IX
-
,
. , -
(ordinis gubernator),
(auctoritas)
, 36.
-
, .
-
-. -
,
37. -

.
(pax), (poenitentia)
(pietas)
-
, .
-
,
(viscera caritatis), 38.

(viscera pietatis)39.
-
40,
. (simplex) -
, , -
. ,
, , 41.
36
37
38
39
Thomas deCelano. Vita prima. P. 5758. -
(caritas).
40
! (Pietas simplex, eto simplicitas pia!).
41
.: Thomas deCelano. Vita
prima. P. 4456.
80
. .
(pietate permotus),

42 .
(in absentia eius), -
43.
, 1229 .
, (viscera
caritatis) (viscera pietatis),
(simplicitas pia),
. -
Mira Circa Nos (1228)44, -
. -
(pietas) (Caritas)45.
(paupertas),
, (iustitia)46.
(simplex) ,
(virtus Dei),
47.
1230 ., -

1235 .48
42
Thomas de Celano. Vita prima. P. 47:
, (Confundebatur haeretica
pravitas, extollebatur fides Ecclesia).
43
,
, : Tho-
mas deCelano. Vita prima. P. 4749.
44
45
Bullarium Franciscanum. Vol. I. P. 42: -

(Mira circa nos divinae pietatis dignatio, etinaestimabilis dilectio charitatis).
46
Bullarium Franciscanum. Vol. I. P. 43:
,
( Abrahae imitatus vestigia pro nobis factue est pauper dedit
Pauperibus, ut sic eius justitia... permaneret).
47
Bullarium Franciscanum. Vol. I. P. 43: ,
,
,
(praedicatione sequidem simplici, nullis verbo-
rum persuasibilium humanae sapientiae coloribus adornata, sed tamen Dei vir-
tute potenti, qui infirma Mundi elegit, ut fortia... confundat...).
48
81
. . V
,
, -
-
49. 1235 . -

50.
-
. -
,
, IX ,
, .
1227 . IX,
. -
(justitia Sedes
Apostolica) , ,
.
-
.

(rex) , (regendo),
,
; , -
;
[],
[] 51.
-
, 52 . -
IX (devotio)
49
50
Bullarium Franciscanum. Vol. I. P. 180181 ( -
).
51
Bullarium Franciscanum. Vol. I. P. 2829: ...ad aliena jura manus tuas
cum injuria nonextendas Quia cum Rex aregendo dicatur, nondebes sua-
dentibus talia credere, sed prudenter regere semetipsum; quod quidem omni-
no nonfieret, sinon abstineres ab injuriis aliorum; etnon restitueres, siqua
juris alieni nosceris detinere.
52
Bullarium Franciscanum. Vol. I. P. 37: ...,
, (...negotium,
quod agitur adversus Albigenses haereticos, negotium est pacis etfidei Orthodixae).
82
. .
, -

: (imitator
devotionis) ,
; ,
(pium),
, -
(misericordia)53.
.
1230 ., , -
IX , (sub
Beati Patri etNostra protectione suscipimus speciali) , -
-,
(Reginam, Filios, Regnum et omnia
bona sua). (devotio)
, 54.
1234 . IX
. ,
(devotio)
(inter alios Catholicos
Principes). , -
(Albigensibus Ecclesia).
IX -

(Ecclesiis antidotum pietatis)55.

(bajulus) . -
.
(pax), 56.
, 1235 .
.
53
Bullarium Franciscanum. Vol. I. P. 38: Tu quoque imitator devotionis
ejusdem ut posses perficere, quod aPatre tuo laudabiliter extitit inchoatum,
super quo Omnipotentem Dominum collaudamus, qui tibi tam pium imprimavit
affectum, etsuppliciter deprecamur, ut felicem exitum per suam misericordiam
largiatur.
54
55
56
83
. . V
(devotio) IX -

, -
.
alter Franciscus
IX. -
-
, . ,
.
, -
,
57.
, IV (12431254),
-
, , -
II (12201250).
,
, 58.
, -

57
Bullarium Franciscanum. Vol. I. P. 290291. Inducimur Paie
(1241 .): , ,
, , , ,
() ,
; ,
. , -
, -
, -

(Hinc est, quod cum
quidam ex Praelatis Ecclesiarum, qui sicut accepimus, vos sibi devotos inve-
niunt, etinexhibitione condignae reverentiae studiosos, ineo se humilitati
vestrae molestos exhibeant; quod novam consuetudinem inducere molien-
tes, a vobis obedientiam exigent manualem. Nos id arbitrantes incogruum,
etreputantes indignum, ut nullus ex Praelatis eisdem absque mandato Sedis
Apostolicae speciali avobis dictam obedientiam manualem praesumat exigere,
auctoritate praesentium disctrictius inhibemus).
58
Bullarium Franciscanum. Vol. I. P. 327. 1244 .:

(Universitati vestrae per Apostolica Scripta
invirtute obedientia praecipiendo mandamus).
84
. .
(humilitas) (obedientia),

1244. -
, -
. 1247 . .
IX -
. -
. -
.
III
59. III
(a vestre sanctitatis visceribus) -
, (tam defensionis
quam gubernationis) 60.
, 61 -
62 , . ,
-
Quo Elongati,

, -
. -

. -

.
, -
IX -
, (successor tuae
sanctae humilitatis) (verae
paupertatis aemulator)63. (potestas),
,
59
Thomas deCelano. Vita Secunda. P. 140141.
60
61
Thomas deCelano. Vita Secunda. P. 215216, 217.
. . -
, ,
.
62
Thomas deCelano. Vita Secunda. P. 168169, 175.
.
63
85
. . V
64.
,
, .

, ( ),
,
65.
(superbia)66.
, , , -
, ,
67. -
, , -
, . -

: , , .68
, -

-
. IX Quoniam abundavit
6 1237 . :
64
Thomas de Celano. Vita Secunda. P. 253:
: , ,
! , , -
, -
(guardianus eius... dixit ad patrem: Tunicam
istam obedientiae sanctae mandato, a me tibi accomodatam cognoveris!
Sed, ut scias te nihil proprietatis inillis habere, dandi haec alicui omnem
tibi aufero potestatem).
65
Thomas deCelano. Vita Secunda. P. 202203:
, (Sedes
ista unius deruentibus fuit, etnunc humili Francisco servatur).
66
Thomas de Celano. Vita Secunda. P. 203: ,
, (ad sedem superbia per-
ditam humilitas levabit humilimum).
67
, , -
(Vidi, frater, diabolum super fratris inobedientis
dorsum Qui tali sessore subactus, freno obedientiae spreto, insinctus eius
sequebatur habenas).
68
.: Thomas de Celano. Vita
Secunda. P. 142143.
86
. .

-
, , -

69.

-
. ,
,
. -
-, -
70.
, , 1247 .
, IX.

, ,
II , , VIII, 71.
, , ,
, -
72.
,
1247 .
1247 . -
- (inquisitores) (plena
potestas) (injurua)
69
Bullarium Franciscanum. Vol. I. P. 215: Quia vere saepe vitia sub specie
virtutum occulte subintrant; etAngelus Sathanae inAngelum lucis se plerunque
simultate transformat... mandamus, quatenus siqui depraedictorum Fratrum
Ordine se dicentes investris partibus praedicaverint ad quaestum se pecunia-
rum cinvertendo... vos tamquam falsarios capiatis, etcondemnetis eosdem.
70
: Tho-
mas deCelano. Vita Secunda. P. 200201.
71
.: Petit-Dutaillis Ch. tude sur la vie
et le rgne de Louis VIII. Paris, 1894. P. 363.
.: . . : -
XIII // -
. ., 2104. . LXXI.. 161170.
72
: Sivry G. Le mcontentement dans
leroyaume deFrance etles enqutes desaint Louis //Revue Historique. 1983.
T. 269. Fasc. 1 (545). P.324.
87
. . V
(exactio) 73.
(licentia) , (per
obedientiam)74.
,
-
.
,

.
-
. ,
75 . -
: -
, (cor francum)
76. , -,
,
(humiliter) (devotissime)
(idiota simplex) 77.

. ,
,
, , -
78. , -
(devotio) ,
, -
79.
-
. 1230 . -

73
Dejoux M. Mener une enqute gnral, pratiques etmthodes //Quand
gouverner cest enquter /Dir. Th. Pcout. Paris, 2010. P. 154.
74
.: Correspondance administrative dAl-
fonse dePoitiers /d.A. Molinier. Vol. II. Paris, 1900. P. 452453. N 1897.
75
Thomas deCelano. Vita Prima. P. 95.
76
Thomas de Celano. Vita Prima. P. 9596: Et vere Franciscus, super
omnes cor francum etnobile gessit.
77
Thomas deCelano. Vita Prima. P. 95.
78
79
88
. .
, 80. ?

, ,
IX81.

-
, . -
, , c IX,
-
.
-
,
. -
. XIII. -
, -
82 .
IX
(devotio) , -
-
. ,
XIII .
,
(pietas)83.
80
. , 1226 1229 .
IX 3 , 1230 1234 . 19 (Jordan W. C. Louis IX
andtheChallenge oftheCrusade. Princeton, New York, 1979. P. 234).
81

:
Gaposchkin M.C. TheMaking ofSaint Louis: Kingship, sanctity, andcrusade
inthe later Middle Ages. Ithaca; London, 2008. P.156. .:
Field S. L. Franciscan ideal andtheroyal family ofFrance (12261328)//The
Cambridge companion toFrancis ofAssisi/Ed.by M.J.P Robson. Cambridge,
2012. P.208223.
82
. .: Little L. K. Saint Louis
Involvement with theFriars //Church History. 1964. Vol. 33. N 2. P. 124148.
83

, .
-
-

(1314 2014 .). -
20142015 .
89
. . V

, -
.
, -
, , 84.
(viscera
pietatis)85, (doctrina pietatis)86.
, -
(pietas), -
,
IX
1270.

1. . . -
//. . / . . . -
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2. . . ? ,
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3. . . : -
XIII // -
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4. - .
XXIII . .: , 1938. 423 .
5. . . .: - -
- , 1995. 288 .
84
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801.82
. ..,

(. , . 1/3, -, , 191023)
m.logutova@mail.ru

D evoti M oderna
( )
Devotio Moderna

. -

-
.
. --
,
,
, , -
.
-
, , -
.

. -
.
. -
, Devotio Moderna
.
: ,
,
94
Volume V

Margarita Georgievna Logutova
PhD inHistory, senior scientific researcher,

manuscript department ofthe National Library ofRussia
(ploshad Ostrovskogo, 1/3, Saint-Petersburg, Russia, 191023)
m.logutova@mail.ru
Manuscript books as astructuring factor

of the D evotio M oderna religiosity
The Devotio Moderna movement (late 14th 15th centuries) was aimed
atthe restoration ofthe Apostolic Churchs rules ofliving andatreforma-
tion of the society by means of the individuals work on self-perfection
inorder totransform oneself tothe image ofGod. There were two organi-
zational structures in the movement: semi-secular brotherhoods of com-
mon life and Augustinian monasteries of the Windesheim Congregation.
From its very beginning theDevotio Moderna movement was closely related
to manuscripts, and this relation permeated all aspects of the common life
brotherhoods activity andthat oftheWindesheim canons. Copying theethic
andreligious literature necessary forthe society became astructuring fac-
tor, which did not let the spontaneously emerging communities sharing
thesame ideas dissolve. Andit was thebookcopying that ensured thesuccess
anddurability ofthe efficient phase ofthis movement that lasted more than
acentury. Anticipating theappearance ofbook printing, its leaders keenly
caught theneed toexpand themeans ofinfluence onpeople, and preached
by both written and oral word. Copying popular works andcomposing new
ones, they providedpublic with spiritual food, i.e. with religious litera-
ture easy for understanding andaddressing tobelievers. Thebooks created
attheModern Devotion scriptoria were read. Thebook De imitatione
Christi by Thomas a Kempis became the most claimed. After the book
printing had been spread, themanuscript book lost its importance andDevo-
tio Moderna gave way tothe new religious andcultural phenomena.
Key words: Late Medieval Religiosity, Devotio Moderna, manuscript
book
95
. . V
, ,
, -
. -
-

,
1. -
-
.

-
.
-

, Devotio Moderna 2 .
1
Rudolph Dier deMuden. Scriptum deMagistro Gerardo Grote, Domino
Florencio et aliis devotis Fratribus // Gerhard Dumbar. Analecta seu vetera
aliquot scripta inedita. S. l., 1719. P.5: interiorem suum hominem reformare
ad similitudinem Dei (112).
2
Lffler K. Deutsche Klosterbibliotheken. Bonn; Leipzig, 1922;
Oeser W. 1) Die Brder des gemeinsamen Lebens in Mnster als Bcher-
schreiber // Archiv fr die Geschichte des Buchwesens. 1962. Bd 5.
S. 179398; 2) Handschriftenbestnde in Augustiner-Chorherrenstift Bd-
deken /Archiv frGeschichte desBuchwesen. 1965. Bd. 7. Lfg.12; Lour-
daux W., Haverals M. Bibliotheca vallis sancti Martini in Lovanio. T. 12.
Leuven, 19781980; Haverals M. De scriptoria en de bibliotheken van
dewindesheimers inde Nederlanden//Geert Grote ende Moderne Devotie.
Antwerpen, 1985. Blz.260270; Geurts A. J. Boeken maken inhet regulie-
renklooster te Windesheim bij Zwolle//Windesheim. Studies over een Sal-
lands dorpbij deIJssel. Windesheim, Kampen, 1987. Blz.5776; Staubach N.
1)Pragmatische Schriftlichkeit im Bereich derDevotio moderna//Frhmit-
telalterlieche Studien. 1991. Bd 25. S.418461; 2)VonDeventer nach Windes-
heim. Buch undBibliothek inder Frhzeit derDevotio moderna//Kloster
und Bibliothek. Zur Geschichte des Bibliothekswesens der Augustiner-
Chorherren in der Frhen Neuzeit / Hrsg. von A. Mller. Paring, 2000.
S. 122; 3) Die Devotio moderna als Textgemeinschaft // Schnittpunk-
te. Deutschniederlndische Literaturbeziehungen im spten Mittel-
alter / Hrsg. von A. Lehmann-Benz. Mnster, 2003. S. 1940; Lingier
C. Boekengebruik in vrouenkloster onder invloed van de Moderne Devo-
tie // Boeken voor de eeuwigheid / Hrsg. von Th. Mertens. Amsterdam,
1993. Blz. 280294; Wierda L. DeSarijshandschriften. Laat-middeleeuwse
handschriften uit deIJsselstreek. Zwolle, 1995; Wirda L. Moderne devoten
enhun boeken enkele observaties betreffende deboeksproductie bij windes-
96
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...
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Devotio Moderna, ,
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3.

(13401384). , ,
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1372 . . ,
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heimers enfraters //Windesheim 13951995. Kloosters, teksten, invloeden.
Nijmegen, 1996. Blz.98127; Kock Th. DieBuchkultur derDevotio Moder-
na. Handschriftenproduction, Literaturversorgung und Bibliotheksaufbau
imZeitalter desMedienwechsels. Frankfurt am Main, 1999; Scheepsma W.
Medieval Religious Women in the Low Countries: The Modern Devotion,
theCanonesses ofWindesheim, andtheir Writings. Woodbridge, 2004.
3
Bollmann A. The influence of the Devotio Moderna in Northern Ger-
many // A Companion to Mysticism and Devotion in Northern Germany
intheLate Middle Ages /Ed. by E. Andersen. Leiden; Boston, 2014. P.231.
4
Gerardi Magni Epistolae / Ed. W. Mulders. Antwerpen, 1933. P. 108:
semperque avarus etperavarus librorum, ut noscitis.
5
Dier deMuden. P.5: Post conversionem suam latuit magister Gherardus
quinque annis laborans interiorem suum hominem reformare ad similitudinem
97
. . V
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6
Gerardi Magni Epistolae. P.45: Et sic convenit michi pro illo, quod est mere
morale, sicut siesset Eticorum, Senece libri, Originalia sanctorum etsimilia.
7
Gerardi Magni Epistolae. P.42: ...unus est nobis necessarium, sisimul
currere debemus in edificatione Ecclesie in plenitudinem etatis Christi. Ad
edificationem enim querimus etscienciam etlibros, ut habundemus.
8
Gerardi Magni Epistolae. P.204: Habeo depresenti quinque scribentes
etscribitur Augustinus Super Johannem etBeda Super Marcum.
9
Gerardi Magni Epistolae. P.18.
98
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10
Gerardi Magni Epistolae. P.45: Et sic convenit michi pro illo, quod est mere
morale, sicut siesset Eticorum, Senece libri, Originalia sanctorum etsimilia.
11
Gerardi Magni Epistolae. P.16.
12
Lourdaux W. Het boekenbezit en het boekengebruik bij de modern
devoten //Studies over het boekenbezit enboekengebruik inde Nederlanden
vr 1600. Brussel, 1974. Blz. 262.
13
Ginneken J. van. Geert Grootes levensbeeld naar de oudste gegevens
bewerkt. Amsterdam, 1942. P. 191192: Servire debet liber utilitati legentis:
nonad curiositatem intuentis. Itaque affectio devoti magis versatur ergo senten-
tias inlibros: quam ad venustatem expoliti codici. Sic etbeatus Hieronimus maluit
habere invilibus membranis codices emendatos, quas pulchros etincorrectos.
14
Gerardi Magni Epistolae. P. 231: ...ceterum pro illis libris emendis
magister Ricardus laboravit.
99
. . V
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15. -

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15
Migne J.-P. Patrologia latina cursus completus. T. 182185. Paris, 18541855.
16
Gerardi Magni Epistolae. P. 3031: Scitis namque quod agrestibus
innocentibus et simplicibus modicum est subsidium a doctis nostris theolo-
gis... mihi visum est simplices pauperes etabiectos etignaros magno fervore
etlabore amplecti debere, qui etquanto nudiores ab altis fastigiis tanto verbi
Dei receptibiliores sunt.
100
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17
Moderne Devotie. Figuren enfaceten. Tentoonstelling ter herdenking van
het sterfjaar van Geert Grote 13841984. Catalogus. Nijmegen, 1984. Blz. 93.
101
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, (
). Goll. Q.v.I.I.
19
Rudolph Dier de Muden. Scriptum de Magistro Gerardo Grote. P. 9:
Magister Gerardus... libros vero suos, quos incopia nonparva habuit, com-
municavit domino Florencio et domino Johanni de Gronde ea condicione,
quod semper permanerent tres pro consideratione librorum, ut siquando unus
decederet, reliqui duo eligerent aliquem inlocum defuncti.
102
. .
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20
Iohannes Busch. Chronicon Windeshemense undLiber dereformatione
monasteriorum / Hrsg. von K. Grube. Halle, 1887. P.253.
103
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21
ThomaeHemerken aKempis opera omnia. Dialogus noviciorum. Vol.7/
d. M. I. Pohl. Freiburg im Breisgau, 19021922. P.323: [Dominus Florens]
ita dicens ad eum [Arnoldum]: Discatis bene scribere ettunc spes erit devobis.
Quo audito tota diligentia nitebatur scribere addiscere: saepe vadens ad unum
debonis scriptoribus etpetens ab eo plenius informari. Etdixit mihi. O sisci-
rem bene scribere: ut possem citius cum domino Florentio habitare. Spero
quod bene per gratiam Dei vellem passiones meas vincere: sitantummodo scri-
bere scirem. Etcum haec audissem, miratus sum probitatem eius etfervorem:
quia omni conamine satagebat agere quae dominus Florentius dixerat. Etego
versa vice cogitavi mecum dicens. Bene vellem addiscere scribere: siscirem me
bene emendare.
104
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22
. /. . . . -
. , 1983. C.3.
23
Thomas Hemerken. Dialogus noviciorum. P. 242: Sciebat [Lubertus
Bernerus] etiam bene scribere, etlibenter scripsit: vitans otium etdiligenter
operi manuum instans, etalios inducens ad scribendum. Rogante autem quo-
dam iuvene ut exemplar ei scriberet: benigne annuit etfecit. Etait: Bene addis-
ces scribere: longos enim etmolles digitos habes. EtDeo cooperante verum
prophetavit.
105
. . V
1387 . 1400 .
.
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24. , , -
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25. -
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, -
(ad primam sui fontes originem)26. ,
, ,
ad fontes.
, ,
:
,
24
Greitemann N. DieWindesheimse vulgaatrevisie inde vijftiende eeuw.
Hilversum, 1937.
25
Iohannes Busch. Chronicon Windeshemense. P. 311312: Omnes
enim veteris ac novi testamenti libros originales ad primam sancti Iheronimi
exhebreo inlatinum translacionis formam juxta exemplaria emendaciora adip-
isci sibi possibilia conati sunt reducere... Multis igitur annis huic sancto operi
fidelissime insistentes silvam hebraicarum dictionum corpusque tocius biblie
veteris ac novi testamenti juxta exemplariorum antiquorum magis correcto-
rum tenorem integra fide emendantes etcorrigentes veterumque auctoritatem
plus quam modernum usum communem imitantes.
26
Iohannes Busch. Chronicon Windeshemense. P. 312: Simili modo...
tractatus quatuor ecclesie doctorum aliorumque patrum orthodoxorum ad pri-
mam sui fontes originem, quantum inexemplaribus emendacioribus ediverso
collectis habere, potuerunt fidelissime reduxerunt.
106
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.

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8,6),
27
Iohannes Busch. Chronicon Windeshemense. P. 313: Vidimus eciam
ultra centum codices magnos etnotabiles doctorum orthodoxorum per ipsos
pro libraria nostra inbona litera etpergameno conscriptos.
28
Iohannes Busch. Chronicon Windeshemense. P.192: ...passus occuren-
tes ad intellegendum difficiles sine libris exponens.
29
. Goll. O.v.I.1 .
107
. . V
...
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, 30. -
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(lectio divina).
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30
Thomae Kempensis Opera. T. 3. P. 169. Delectat tamen audire quia
Jesus legere noverat etscripsit: ut ars scribendi ac legendi sacros codices magis
placeat... Placeat igitur tibi Jesum imitari legendo etscribendo... Valde bonum
opus est scribere libros quos amat Jesus: in quibus ipse agnoscitur, legitur
etpreaedicantur.
31
Staubach N. Pragmatische Schriftlichkeit. S.451: Non verbo sed scripto
predicantes.
32
Staubach N. Pragmatische Schriftlichkeit. S.434: ...debet homo opus
facere, quod cum spiritualibus maiorem habeat similitudinem, sicut ad edifica-
tionem spiritualem meditari quod scribatur, vel scribere quod legatur.
33
Staubach N. Pragmatische Schriftlichkeit. S.431.
108
. .
, , , (meditans):
...
- 34.
Lectio divina
.

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, -
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34
. . . 39.
35
Pomerius Henricus. De origine monasterii Viridis Vallis // Analecta
Bollandiana. 1885. Vol. 4. P.288.
109
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XVI . . Devotio
Moderna ,
-
.

1. Bollmann A. The influence of the Devotio Moderna
in Northern Germany // A Companion to Mysticism and Devotion
inNorthern Germany inthe Late Middle Ages /Ed. by E. Andersen.
Leiden; Boston: Brill, 2014. P.231260.
2. Iohannes Busch. Chronicon Windeshemense und Liber
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262.13
. . ., ,

. .
(. , . 31, , . , 450000)
leonotan@mail.ru
, :

XIV.

- .
-
,
.

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-
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Provisores Praemunire.
,
. -
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116
Volume V

Tatiana Alekseevna Leonova
PhD in History, assistant professor,

Bashkir State Pedagogical University n.a. M. Akmullah
(ulitsa Oktyabrskoy Revolyutsii, 3Ak1, Ufa,
the Republic of Bashkortostan, 450000)
leonotan@mail.ru
If Pope is a Frenchman,
then an Englishman is Christ:
the English context of the struggle for sovereignty
with the A vinion P apacy
The article is based on the idea of the Russian medievalist Y. P.Malinin

that France since the Philip IV the Fairs rule was ahead of Western Euro-
pean countries, including England, in the development of political ideas.
TheFrench concept of sovereignty in the era of the Avignon captivity
gave the opportunity for the Crown to monitor the actions of the papal
curia. TheEnglish monarchy was open to the intervention of their supreme
lord. Within England the context of formation of the sovereignty of state
power related to the opposition of the clergy having refused to participate
in the activities of the Parliament. On the basis of Church and state docu-
ments the decision of the English Crown is studied. Entering not into open
conflict with the Pope the Crown took the following steps. Inthe finan-
cial sector it limited the size of Popes concessions and extortion as well
as action of Papal tax collectors. In thelaw spere the abolition of vassalage
tothe Holy See and publication and use of a series ofstatutes Provisores
and Praemunire took place. Within the country the Church fixed legal
privileges, maintaining ecclesiastical courts and expanding their compe-
tence. Canonical and secular law documents were issued, and laymen had
a right to choose between the Church and the Royal courts of England.
That was a significant obstacle for formation of the internal sovereignty
ofthe Crown.
Key words: Avignon captivity, Crown, Pope, sovereignty, statutes,
provisions, canon law, the kings bench court
117
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,
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XIV .
-
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(13071376).
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118
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1352 . VI (13521362): -
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erat multum favorabilis regi Francie contra regem Angliae)3. -
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4. , ,

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60% 5. -

. 1362 .-
VI -
-
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(Bulla Innocentii VI Papae ad Regem
2
. . - -
XIVXV .., 2000. C.185.
3
Chronicon Henrici Knighton, vel Chitton, monachi Laycestrensis / Ed.
by J. R. Lumby. London, 1895. Vol. 2. P.91.
4
Thenew Cambridge medieval history. Vol. 6: c.1300 c. 1415 / Ed. by
M.Jones. Cambridge, 2006. Vol. 6. P.659.
5
Thenew Cambridge medieval history. Vol. 6. P.664.
119
. . V
super deduction centummilium florenorum de summa per Regem

Franciae solvenda et de recipiendo tantundem desubsidio cleri)6.
1366 . -
-
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(Roi John ne nul autre purra mettre lui ne son Roialme
neson People eu tiele subjection saunz assent de eux et encontre son
serement ensa coronation)7.

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1296 . ()
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1/10 . 60- . XIV .

. 1377.
6
Foedera, conventiones, littera et cujuscumque generis Acta publica inter
reges Angliae et alios quovis imperatores, reges, pontifices, principes, vel com-
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. .
, ...
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11.
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9
. .
XIV (13171378) // -
. ., 1978. . 4356; . .
XIV .// .
., 1985. . 48. . 4356.
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XIII .
, -
.

1265 . IV (Licet
Ecclesiarum)12. XIV .
. -
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XXII (13161334)
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1/2 , -
14. ,
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. 1350 . -
(13491366)
16000
15. ,

2420 .16
40- .XIV . -
. -

12
Pantine W. A. TheEnglish church in the Fourteenth century: Based on
theBircbeck lecturies. Cambridge, 1955. P.48.
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. .
XIV (13171378). . 52.
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200 100
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,
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.
1377 ., ,
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. .
. C.77.
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, , VI -

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,
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. 1358 .
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2. Basovskaya N. I. (1985) Stoletnyaya voyna 13371453.
[Hundred Years War], Moscow: Vysshaya shkola, 184 p. (in Russian)
3. Bliss W. H. (1896) Calendar of entries in the Papal registers
relating to Great Britain and Ireland. Petitions to the Pope, A. D.
13421419, vol. 1, London: Eyre and Spottiswoode, 760 p.
4. Clark M. V. (1936) Medieval representation and consent,
London: Longmans, Green, and Co., 408 p.
5. Dugdale W. (1830) Monasticon Anglicanum (Eds L. Caley,
H.Ellis, B. Bandinel), vol. 3, London: Longman, Hurst, Rees, Orme,
and Brown, 392 p.
6. Gosling R., Gyles F. (1737) Concilia Magnae Britanniae
et Hiberniae ab anno MCCLXVIII ad MCCCXLIX, vol. 2. Londini:
sumptibus R. Gosling; F. Gyles; T. Woodward; et C.Davis, 876 p.
7. Graves E. B. (1968) Accounts rendered by papal collectors
inEngland, 13171378: Transcribed with annotation and introduction
byW. E. Lunt, Philadelphia: American Philosophical Society, 579 p.
8. Hughes J. (2002) Pastor and visionaries. Religion and secular
life in Late Medieval Yorkshire, Rohester: Woodbridge, 280 p.
9. Jones M. (2006) TheNew Cambridge medieval history, vol. 6,
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10. Kalmykova E. V. (2010) Obrazy voyny v istoricheskikh
predstavleniyakh anglichan pozdnego Srednevekovya. [Images ofWar
and Perceptions of History in Late Medieval England], Moscow:
Kvadriga, 664 p. (in Russian)
11. Knowles D. D. (19561957) The religious orders in England,
Cambridge: Cambridge university press, vol. 1, 780 p.; vol. 2, 413 p.
12. Lange T. (2014) The birth of maxim: A bishop has
no territory, Speculum: A Journal of Medieval Studies, Cambridge
Univ. Press, vol. 89, n.1, pp. 128147.
13. Lawrens C. H. (1965) The English church and the Papacy
intheMiddle Ages, New York: Fordham University Press, 265 p.
14. Leonova T. A. (1978) Finansovye otnosheniya angliyskogo
gosudarstva i rimskoy kurii v XIV veke (13171378) [Financial Relations
of TheEnglish Government and TheRoman Curia in the 14th Century
(13171378)], Problemy istorii dokapitalisticheskikh formatsiy, Moscow:
Izdatelstvo MGU, pp. 4356. (in Russian)
15. Leonova T. A. (1985) Sobstvennost i dokhody angliyskoy
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Church, TheLate 14th Century], Srednie veka, Moscow: Nauka, vol. 48,
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16. Luders A., Tomlins T. (1810) Statutes of the Realm. 11011713,
London: Dawsons of Pall Mall, vol. 1, 435 p.
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17. Lumby J. R. (1895) Chronicon Henrici Knighton, vel Chitton,
, ...
monachi Laycestrensis, London: Eyre and Spottiswoode, vol. 2, 479p.
18. Lunt W. (1962) Financial relations of the Papacy with England
from 1327 to 1534, Cambridge, Mass.: Mediaeval Academy of America,
630p.
19. Malinin Yu. P. (2000) Obshchestvenno-politicheskaya mysl
pozdnesrednevekovoy Frantsii XIVXV vv. [Political Thought of the
Late Medieval France, 1415th centuries], Saint-Petersburg: Izdatelstvo
S.-Peterburgskogo universiteta, 236 p. (in Russian)
20. Martin D. (2006) Prosecution of the Statute of Provisores
and Praemunire in the kings bench, 13771394, Fourteenth Century
England, Rochester: Woodbridge, UK/Rochester, NY: Boydell Press,
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21. McHardy A .K. (1999) Clerical criminals in the fifteenth
century: two cases from the city of York, The Church in medieval
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D.M.Smith), York: Borthwick texts and Calendars 24, pp. 105113.
22. Pantine W. A. (1955) The English church in the Fourteenth
century: Based on the Bircbeck lecturies, Cambridge: Cambridge
University Press, 291 p.
23. Poos L. R. (2009) Ecclesiastical Courts, Marriage, and
Sexuality in the Late Medieval Europe, New approaches to TheHistory
of Late Medieval and Modern Europe: Selected proceeding of two
International conferences at the Royal Danish Academy of Sciences
and Letters in Copenhagen in 1997 and 1999 (Ed. F. Lundgreen),
Copenhagen: T.Dahlerup, P.Ingesman, pp. 170189.
24. Potekhina I. P. (2004) Nalogi na dokhody klira v fiskalnoy
sisteme srednevekovogo papstva [Taxes on TheIncome of theClergy
in theFiscal System of theMedieval Ppacy], Religiya v mirovoy istorii
i kulture: Materialy XI Sankt-Peterburgskikh religiovedcheskikh
chteniy, Saint-Petersburg: Izdatelstvo S.-Peterburgskogo universiteta,
25. Public Record Office (1908) Calendar of the Patent rolls
ofthereign of Edward III, London, vol. 7, 761 p.
26. Raymer T. (1818, 1825) Foedera, conventiones, littera
et cujuscumque generis Acta publica inter reges Angliae et alios quovis
imperatores, reges, pontifices, principes, vel communitates, London:
Adamo Clarke, L. L. D. S. A. S. et Fred Holbrooke, Soc, Int. Templ.
S.A.S., vol. 2, 680 p.; London: Johanne Caley, S.R.S. et S.A.S. et Fred
Holbrooke S.A.S., vol. 3, 594 p.
135
. . V
264.911
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136
Volume V

Bruno Restif
PhD inHistory, associate professor, University of Reims

(Boulevard de la Paix, 9, Reims, France, 51100)
bruno.restif@wanadoo.fr
The Cardinal of Lorraine and the liturgy in Reims
Charles of Guise, Cardinal of Lorraine, archbishop of Reims since 1538

until his death in 1574, was a major, but complex and enigmatic character,
whose capacity to develop several strategies according to changing cir-
cumstances, in France and Europe baffled both his contemporaries and
historians. The research on the liturgical policy he conducted in his city,
diocese and ecclesiastical province of Reims provides better understand-
ing of Cardinals aims and level of seriousness. This investigation is rather
instructive, because the history of liturgy has been neglected by histori-
ans of the Early modern time, whereas it played a central role in thedioc-
esan religious life and in the confessional conflicts of the 16th century.
Theparochial manual printed in1554 reveals an enterprise of moderate,
gallican and diocesan reform, which, while perfectly Orthodox also devel-
oped the use of the French language. The provincial Council of 1564 was
a Tridentine turn, but also a logical continuation ofthe liturgical reform
of the 1550s, aiming desirable purification of chanting and developing
adream of returning to the antique custom. Finally, the processions clearly
expressed the personal devotions of the Cardinal of Lorraine, especially
to the Blessed Sacrament and to the Holy Cross, as well as the penitential
aspect of the last years of his life.
Key words: Catholic Reformation, Council of Trent, local policy,
liturgy, ritual, sacraments, chanting, processions, French language,
Blessed Sacrament, penitential devotion
137
. . V
A complex even enigmatic character, mistreated for a long time

by French historiography, Charles of Guise, Cardinal of Lorraine,
born in 1525, the archbishop of Reims from 1538 until his death
in 1574, played an important part in politics, religion and culture,
inFrance as well as inEurope1. His role has not always been under-
stood, on the one hand because he mixed religious, politics, social
andcultural issues, onthe other hand because he could adapt with
an unusual flexibility tothe changing circumstances, lastly because
he was able tohold simultaneously different speeches forhis various
interlocutors thus keeping todevelop several strategies. His leading
action inhis town, diocese andecclesiastical province ofReims has
been too much neglected by historians2 infavour ofhis rle inFrench
politics, hisspeech inPoissys colloquy andhis choices during thecoun-
cil of Trent, all fundamental subjects that needed to be linked to his
activity inReims. As amatter offact, theCardinal ofLorraines propos-
als forthe reformation inFrench Church orofthe whole Catholicity,
forthe reabsorption ofschism or thefight against Calvinism, forcol-
legial decisions indioceses or theassertion ofprelates authority could
only be considered as credible inFrance andEurope only if they had
been put into practice inhis own diocese. Andit is atthis level that we
can weigh his ability tocooperate with local actors, tokeep abalance
between reformation and conservatism and to manage the complex
reality ofrunning adiocese ona daily basis.
As Catholicity, ofwhich it is asort ofreduced copy, thediocese
lives at the liturgys rhythm, to which administrative and pastoral
management should be connected. However, the history of liturgy
1
See particularly: Balsamo J., Nicklas Th., Restif B. Un prlat franais
dela Renaissance. Lecardinal deLorraine entre Reims etlEurope. Genve,
2015; Carroll S. Martyrs and Murderers. The Guise Family and the Making
of Europe, Oxford, 2009; Lettres du cardinal Charles de Lorraine (1525
1574)/ d. D. Cuisiat. Genve, 1998; Taylor Th. E. Charles, second Cardinal
ofLorraine (152474): ABiography: Unpublished PhD dissertation. Univer-
sity ofVirginia, 1995; Guillemin J.-J. LeCardinal deLorraine, son influence
politique etreligieuse au xvie sicle. Paris, 1847.
2
Recently, to really know the Cardinal of Lorraines action in his diocese,
the main reference was still the article of Marc Venard: Venard M. Le cardinal
de Lorraine dans lglise de France (15641574) // Le Mcnat et linfluence
des Guises / Ed. Y. Bellenger. Paris,1997. To which one could add some very
shorts (but riches) developments in: Evennett H. O. The Cardinal of Lorraine
andtheCouncil ofTrent. AStudy inthe Counter-Reformation. Cambridge, 1930.
138
Bruno Restif
was, until recently, little studied by historians ofearly modern times,

although it was atthe heart ofreligious life ofclergymen andlaymen.
Afew recent works showed its importance3, so real inthe sixteenth
century that it was at the centre of the confessional confrontation.
Moreover, the successive positions adopted by the Cardinal of Lor-
raine onboth liturgical andtheological issues atthe colloquy ofPoissy
in1561, themeeting ofSaverne in1562 andthe council ofTrent in1562
63 question on the share of sincerity and the share of strategy of his
attitude4. Aclose look into thepolicy conducted inthis field inReims
should help toanswer thequestion ofthe real ideas ofCharles ofGuise.
It is in1548 that theCardinal ofLorraine began toreform his diocese,
first in a gallican way, which took a confessional turn in 1561, after-
wards in a tridentine way, from 1564, which became post-tridentine
in156715745. Forthese reasons, this article examines first thelitur-
gical policy conducted inReims inthe early 1550s, then thedebates
onthis issue during thecouncil oftheecclesiastical province in1564,
finally how theprocessions reveal thepersonal choices oftheCardinal
andtheevolution ofhis devotions.
1. Theparochial manual of1554 andthe logic

ofalocal liturgical policy
In 1554, Nicolas Bacquenois printed inReims abook called Man-
uale, seu (ut vocant) agenda, ad usum insignis Ecclesiae Rhemensis:
inquo omnia, quae ad sacramentorum administrationem necessaria
sunt, i.e. amanual onthe administration ofsacraments andtheuse
3
Essential, but at first isolated was the study of Eamon Duffy: Duffy E.
TheStripping ofthe Altars. Traditional Religion inEngland, c. 1400 c. 1580.
New Haven; London, 1992; among recent publications we must make mention
of: Grosse Ch. LesRituels dela Cne. Leculte eucharistique rform Genve
(xvie xviie sicles). Genve, 2008; Davy-Rigaux C., Dompnier B., Hurel D.-O.
LesCrmoniaux catholiques enFrance lpoque moderne. Une littrature
decodification desrites liturgiques. Turnhout, 2009.
4
Tallon A. La France et le concile de Trente (15181563). Rome, 1997;
Evennett H. O. TheCardinal ofLorraine andthe Council ofTrent.
5
Restif B.Reims, un ple dela Rforme catholique, pr-tridentine ettridentine,
au temps du cardinal deLorraine // Un prlat franais dela Renaissance. P.4358.
Liturgical issues began tobe studied by Patrick Demouy: DemouyP.Laliturgie
rmoise au temps du cardinal deLorraine, permanences etvolutions // Un prlat
franais dela Renaissance. P.5973 (the aim is here tocomplete this first approach,
which remains incomplete, andto redirect several views).
139
. . V
of sacramentels, a type of book which was later named a ritual.

This publication was an episcopal enterprise, according toastatement
contained inthis book andthe fact that it has been printed inReims.
Asamatter of fact, Charles of Guise took the initiative to set up
aprinting-house inReims inthe early 1550s, andit was even more
the case with Nicolas Bacquenois who was favoured by the arch-
bishop; his activity began in 1553 and he was given the monopo-
ly of printing the liturgical books of the diocese. In point of fact,
Bacquenois printed that same year 1554 a Missale Rhemense, mis-
sal ofReims, ofwhich no copy seems tohave been preserved (and
ofwhich thefirst copies might even have been printed since theyear
before)6. Before thesetting-up ofa printing-house inReims, litur-
gical books forReims were printed inParis: missals in1491, 1505,
1542 and1545, breviaries alittle after 1500 andin 1543 and15447.
This 1544 breviary contains an indication that it was published
by the Cardinal of Lorraines authority, but is without much real
originality8. Regarding manuals or rituals, it should be noted that
a Manuale seu instructorium curatorum ad usum Remensis dioce-
sis was published inParis in1538, one or two others maybe during
thepreceding years9, andas early as 1505 theParisian printer Simon
Vostre published theOfficiarium sacerdotum ecclesie continens sacra-
menta etmodum administrandi ea, cum aliis commodatibus que incet-
eris desiderantur. Now, thecontents ofthe Manuale of1554 are not
very different from those ofthe Officiarium of1505. Inother words,
theCardinal ofLorraines liturgical policy placed itself first inthecon-
tinuity ofhis predecessors, andprobably it was done inclose collabo-
ration with thecathedral chapter, who considered itself asthekeep-
er ofthe liturgical tradition ofReims (especially as there was since
the1470s some absenteeism ofthearchbishops ofReims).
The use of printing by bishops and secondarily by chapters
was ageneral phenomenon inFrance atthe end ofthe 15th century
6
Fontaine J.-P. Les imprimeurs rmois du xvie sicle // Travaux delAca-
dmie nationale deReims. 1986. N 165. P.41112.
7
Pettegree A., Walsby M. French Books III andIV: Books published inFrance
before 1601 inLatin andLanguages other than French. Leiden; Boston, 2012.
8
Breviarium Remense, Paris, 1544.
9
Molin J.-B., Aussedat-Minvielle A. Rpertoire desrituels etprocession-
naux imprims et conservs en France. Paris, 1984. P. 234235. Meanwhile
this inventory seems very little sure here.
140
Bruno Restif
andthefirst half ofthe 16th century, toprint synodal statutes and litur-

gical books. Theaim was, atone andthe same time, tofit inthe dioc-
esan traditions andto develop afirst French Catholic Reformation,
which it is tempting tocall gallican, even if it did not manifest any
hostility tothe Roman leadership atleast this movement developed
itself independently ofRoman policies. Inpoint offact, thecontents
ofthe Reims Manuale was not very different from other French
rituals, forexample themanual ofRennes printed inRouen around
151010. This first French Catholic Reformation, inspired by Ger-
sons heritage, aimed primarily atthe vicars, tomake them more
competent andremove their abuses. Theprinting ofthe Manu-
ale is an illustration ofthe pastoral ofsacraments, first expressed
inthesynodal statutes11, because theobjective is totake advantage
ofprinting tospread standardized texts inthe parishes with spe-
cific guidance onhow one must administer sacraments andsacra-
mentels. Precisely, thegeneral policy ofreformation conducted by
theCardinal ofLorraine inhis diocese in154849 was character-
ized by collaboration with thechapter, theuse ofpractices already
existing inthe diocese (visit ofdeaneries andsynods), theutilization
ofprinting andthe insistance onimproving thelevel ofcompetence
and knowledge of vicars12. His liturgical policy appeared conform
tothis general policy, as apartofit.
But theCardinal ofLorraine was also ahumanist, who conceived
partly theimprovement ofthe level ofthe vicars through thehuman-
istic perspective of promotion of knowledge. Here is the explana-
tion ofthe foundation ofthe University ofReims in154813 andofhis
insistence on predication in the city. In this last point we can see
a result of the experimentations and failures of Guillaume Brion-
net inMeaux, but also theinfluence ofGerson, who both promoted
theuse ofthe French language. Intheearly 1560s, theuse ofFrench
was also a feature of the attempt of gallican reformation directed
bythemonarchy, andespecially by Catherine de Medici. In1562 she
gave tothe Cardinal ofLorraine who was leaving France forthe council
10
Manuale ad usum Redonensem. Rouen, vers 1510.
11
Gy P.-M. Laliturgie dans lhistoire. Paris, 1990.
12
Restif B.Reims, un ple dela Rforme catholique...
13
Thepapal bull oferection ofthe University compelled all themonaster-
ies andconvents tosend members tostudy there.
141
. . V
ofTrent precise instructions onthe use ofFrench foradministration

of sacraments, catechism, predication and chanting of psalms14.
Yet, theuse ofFrench language is quite important intheManuale
of1554. It is thecase forthe long text ofgeneral confession, which
had to be recited by all together, during the celebration of Holy
Thursday, following the list of the five senses, the seven deadly
sins and the Ten Commandments, then the priest gave collective
absolution forvenial sins, inciting then theaudience toindividual
confession forthe deadly sins. However, it must be pointed out that
theuse ofFrench forthe sermon was general inmost oftheFrench
parishes15; this should encourage us to put in perspective the full
significance of Catherine de Medicis instructions. But it is also
true that a generalization of the use of French for the texts to be
recited by lay people reveals an undeniable pastoral will. Yet, inthis
book we find also the list in French of the Ten Commandments
ofthe Mosaic Law andof theFive Commandments ofthe Church.
Similarly, it is in French that one can find the text of universal
prayers whose recitation by theparishioners was led by thepriest
every Sunday. Inthis long list there were prayers fortheHoly Land,
which is maybe amark ofthe influence ofthe Cardinal, who along
with his brother Francis were at the head of the Guises family,
descendent of Godefroy of Bouillon and who for this reason had
claims on Jerusalem. The developments on the administration
ofsacraments also contained parts inFrench, when it corresponded
tosentences that lay persons had topronounce, during baptism or
marriage ceremonies forexample, but ingeneral therest ofthe text
is inLatin. SotheCardinal ofLorraine was probably sincere when
he promoted theuse ofFrench insermons andcatechism eight years
later and the same for the administration of sacraments but then
it is necessary tospecify how important ashare was given toeither
French or Latin. Astothe chanting ofpsalms inFrench, this initiative
oftheQueen Mother in1562 did not correspond atall tothe content
ofthe 1554 manual inwhich all thechants are inLatin, thepsalms
14
Tallon A. LaFrance etle concile deTrente (15181563). P.359.
15
Restif B. La Rvolution des paroisses. Culture paroissiale et Rforme
catholique en Haute-Bretagne aux xvie et xviie sicles. Rennes, 2006.
Forthecase ofthe parishes ofUpper Britanny. But thesermon was not nec-
essarily in French in the churches where the main part of the audience was
ecclesiastic, asinthecathedrals.
142
Bruno Restif
first ofall. However, there were inthesecond half ofthe 1550s trans-

lations andsetting tomusic ofpsalms inFrench, which were dedi-
cated totheCardinal ofLorraine by Jean Poitevin andJacques Arca-
det16. It seems that theCardinal might have agreed inthe second half
ofthe1550s with this proposition ofCatherine de Medici of1562,
but maybe any earlier atall events fora generalization ina diocese.
The use of French is more important in the 1554 manual
ofReims than inother manuals ofthe same period, without being
absolutely original inthis domain. As amatter offact, themanual
ofRennes printed in1510 also uses French andit is similarly thecase
oftheOfficiarium ofReims of1505. Inaword, as signalled by Alain
Tallon, theideas ofCharles ofGuise onthe Churchs Reformation
were not very original inthe 1550s17, even if they became alittle bit
more novel atthe end ofthis decade. Besides, one will have ahard
time finding some indications ofan inclination towards Lutheran-
ism inthe Manuale, even ina strict liturgical domain which would try
tokeep thetheological issues ata distance. Thetexts onthe Eucharist
are perfectly orthodox andnever consider thepossibility ofcommun-
ion under both species. Onthecontrary, theManuale specifies that
ateach faithful is indicated ina few words andinFrench themean-
ing of the Eucharist when they received communion at Easter.
Inthesame way, when giving theextreme unction, thepriest should
ask thedying person, inFrench, toconsider that thesacraments ofthe
Church, especially theEucharist, highly help tosave ones soul.
So theconfessional turn adopted by the Caholic Reformation
inReims in1561 was not adisrupting but only an inflexion. Inthat
year acatechism was published inParis, it was approved by theFaculty
ofTheology ofReims, which through questions andanswers forchil-
dren dealt with thesacraments, Faith, theCommandments, thePater
Noster, theAve Maria andtheChurch18. By many aspects this catechism
seems tobe acontinuation ofthe liturgical policy ofthe 1550s.
16
Demouy P.La liturgie rmoise au temps du cardinal deLorraine; Dri-
cotM. Lavie musicale Reims dans laseconde moiti du xvie sicle: Thse
dedoctorat enmusicologie. Universit Paris IV-Sorbonne, 1974.
17
Tallon A. Le cardinal de Lorraine et la rforme de lglise, de la fin
desannes 1540 la dernire priode du concile deTrente // Un prlat franais
dela Renaissance. P.107115.
18
Catechisme ou instruction chrestienne, pour toutes personnes, veue
etapprouvee par lafacult detheologie deRheims, lan 1561, Paris, 1561.
143
. . V
2. Theprovincial council of1564. Implementing

theTridentine reform
After leaving thecouncil ofTrent, ofwhich he delivered theclos-
ing speech in December 1563, the Cardinal of Lorraine returned
to Reims and there ordered a French translation of the Triden-
tine decrees to be printed in May 1564. These were rather vague
onliturgical issues, giving only very general indications, so Roman
commissions were later in charge of accomplishing the liturgi-
cal reform. Besides, the council of Trent had ordered to organ-
ise provincial councils to carry the Tridentine decrees into effect.
TheCardinal ofLorraine wanted tobe thefirst toproceed inthis
domain, so he summoned a council of the ecclesiastical province
of Reims to be held in November and December 1564, in a tense
political context; asamatter offact, Catherine de Medici was hos-
tile to the Tridentine reform and to the new initiatives of Charles
ofGuise. Theprovincial council adopted decreees ofreform which
were widely inscribed in the line of the synodal statutes of Reims
of154849, onthe reform ofclergy mainly, andin addition decided
thefounding ofthe first seminary, incompliance with theTriden-
tine decrees. Theassembly also dealt with liturgy.
What happened during this provincial council is very well known,
through minutes, copied inthe 17th century though they maybe
slightly summarized? by amonk ofReims, dom Guillaume Mar-
lot, who was then writing a history of Reims19. The official report
itself, which was inthe archives ofthe archbishopric orinthose ofthe
cathedral chapter, was probably destroyed during theFrench Revo-
lution. Nineteen sessions followed from November 27th toDecember
23th 1564. As early as thefirst session, theCardinal ofLorraine asked
themembers ofthe council towork onpublic worship, ceremonies,
breviary and missal, and ordered the delegates of the chapters
toprepare areport onthese subjects. This text, inLatin, was then
delivered toall theparticipants atthe end ofthe 5th session, Charles
of Guise asking them to consider it and to debate on the subject
the next day. The text proposed a light reform of the breviary,
19
Histoire dela ville, cit etUniversit deReims par leR. P.Dom Guil-
laume Marlot, docteur en thologie, grand prieur de labbaye Saint-Nicaise
deReims. 4 vol. Reims, 18431846.
144
Bruno Restif
areform ofchanting andmusic, lastly avery light correction ofmis-

sals about proses (hymns sung during thesolemn Masses).
The next day, December 1st 1564, during the6th session, theCar-
dinal ofLorraine began tospeak todefine thedirection ofthe litur-
gical reform toachieve, following partly themiddle ofthe road text
written by the canons and given to he participants of the council
thepreceding day. Inhis opinion, it was necessary toavoid refined
or lascivious music andto restrain theuse ofthe organ; canons should
recite themselves theDivine Office inthe choir; nothing should beadd-
ed to the missal or the ceremonies of Mass, which meant amending
thediocesan missals which had integrated new elements; it was nec-
essary to remove superstition in the use of images and relics, which
should not be carried during processions out ofthecities. Sothearch-
bishop appeared toside with theframe established bythecanons, but
only toredirect it partially andto add thequestion ofimages andrelics,
which was all themore important forhim as he had played an important
role inthe elaboration andadoption oftheTridentine decree onthis
issue20. Thebishops or their representatives (some bishops being absen-
tees) were then invited tospeak. Thebishop ofSenlis said he agreed
ineverything with theCardinal ofLorraine, while therepresentative
ofthe bishop ofNoyon affirmed that themanuals (rituals), breviaries
andmissals should really beamended but only bythePapacy. Therep-
resentative ofthe bishop ofAmiens, not wishing tosettle this question,
declared that canons should devote themselves toreciting theDivine
Office andthat it was necessary toreturn tothe ancient custom ofthe
Church by removing therecent additions (but he gave no details about
it). The bishop of Chlons appeared to support the preparatory text
written by thecanons andhe added thenecessity tocompose aprovin-
cial manual, which would harmonize theadministration ofsacraments
in the whole province. The discussions continued in the afternoon
during the7th session. Richard Dupr, representative ofthe cathedral
chapter ofReims, spoke first. Criticizing those who did not want toact
immediately, claiming not towish toinnovate, which seemed totar-
get therepresentative ofthebishop ofNoyon, he stated that return-
ing tothe ancient custom was not an innovation. Then, he proposed
toalleviate thebreviary, because thetext ofthecanonical hours was
20
Fabre P.-A. Dcrter limage? La xxve session du concile de Trente,
Paris, 2013.
145
. . V
too long which didnt help tofocus onthe meaning ofthe text, andhe
submitted theidea ofa better distribution ofthe chanting ofpsalms
over the week, here suggesting a lightened version. In the name
ofthe Reims chapter andin accordance with theTridentine decrees,
Richard Dupr asked fora reform ofchanting so that what was sung
could be easily understood. This speech is essentially a support
to the proposals of the Cardinal, and Dupr convinced the repre-
sentatives ofthechapters ofSoissons, Laon andBeauvais; thelatter
insisted onthenecessity ofa reform ofchanting andof putting an end
totheuse ofthe organ forthe chanting ofthe Passion. More cautious
or moderate, with sometimes the will not to take a clear cut posi-
tion, are thespeeches ofthe representatives ofthe chapters ofNoyon,
Amiens, Throuanne andChlons, ofasecond representative ofthe
bishop ofAmiens, ofthe abbot ofVauclair andof theprior ofSaint-
Remi. Finally, theCardinal ofLorraine closed theday saying that all
were agreed now this however was not quite thecase andthat it
was necessary toadopt adecree torestore theancient custom thanks
totrimming andsimplification ofthe music which inno way should
hinder theunderstanding ofthemeaning ofwords.
Afterwards, it was really no longer aquestion ofcult. Neverthe-
less, onDecember 6th, it was decided toadopt adecree onimages
(most likely theTridentine one) which would be added tothe decree
on the cult, to make the celebration of the Mass at the high altar
ofthecathedrals reserved tothe canons andto require ofthe laity
toattend Mass atleast one Sunday onthree. But, forpolitical rea-
sons, the Queen mother Catherine deMedici, who was opposed
tothereception ofTridentine decrees inFrance, prohibited publi-
cation ofthe decrees oftheprovincial council ofReims. Itseems
that theCardinal ofLorraine planned todeal again with thelitur-
gical issue ina second provincial council, in1566, but once again
Catherine de Medici intervened toforbid themeeting this time21.
If these political obstacles hindered thespread ofthe 1564s deci-
sions inthe ecclesiastical province, they could not prevent theimple-
menting ofthese decisions inReims. In1568, then in1569 and1570,
21
Simiz S. Conciles provinciaux des xvie et xviie sicles. Lexemple
de la mtropole rmoise // La Province ecclsiastique de Reims, special
issue of Travaux de lAcadmie nationale de Reims. 2008. T. 178. P. 381
394; TaylorTh. E. Charles, second Cardinal ofLorraine. P.483.
146
Bruno Restif
thestatutes ofthe cathedral chapter were revised toimpose an unaf-

fected chanting that allowed tounderstand words, tocondemn alas-
civious or too ornate music andto restrict theuse ofthe organ22. It is
important tonote that thearchbishop could not really reform liturgy
without thecollaboration ofthe chapter, so these revisions ofthe capit-
ular statutes were a sweeping success fortheCardinal. Theinitiatives
taken around 1570 inthe Saint-Jacques parish ofReims forchanting
inFrench went inthe same direction ofareform which was apurifi-
cation ofchanting andmusic23. They seemed encouraged by thevicar
general Pierre Remi andso they were openly tolerated bytheCardi-
nal ofLorraine who, atthis period, was residing inhis diocese.
We must finally mention two elements linking the deci-
sions ofthe 1564s council andthe general policy ofthe Cardinal
of Lorraine in Reims. On the one hand, there is a link between
theinsistence onthe Tridentine decree onimages andtheinstal-
lation of numerous statues of the Virgin in the streets of Reims
in156224, inresponse tothe Protestant iconoclasm, andthe publi-
cation thesame year ofa book which aimed both todefend images
andto condemn their superstitious uses25. Ontheother hand, both
the Tridentine and antique features of the liturgical policy were
spectacularly exhibited in1572 byinstallation ofanew high altar
in the cathedral, the contract being signed by two canons who
were supporters oftheCardinal 26.
3. Theprocessions, expression ofthe devotions ofthe

Cardinal ofLorraine
The Cardinal ofLorraine seems tohave given agreat importance
to processions, which clearly express at least a part of his devotions
22
LesActes dela province ecclsiastique deReims / Ed. Th. Gousset. T. 3.
Reims, 1843. P.244245.
23
Demouy P.La liturgie rmoise au temps du cardinal deLorraine. P.7073.
24
Histoire dela ville, cit etUniversit deReims. P.337, 340.
25
LAdvis desdocteurs theologiens deParis, etde ceux du reverendisssime
etillustrissime cardinal deFerrare legat du Sainct Siege apostolique enFrance,
touchant lusage desimages. Present, receu etapprouv enlassemble faite
Saint Germain lunzime jour defevrier 1561. Reims, 1562.
26
Balsamo I. Le cardinal deLorraine etle grand autel de1572 dans lacath-
drale deReims: Un manifeste tridentin // Monuments etmmoires publis par
lAcadmie desInscriptions etBelles-Lettres. 1988. N 73. P.89130.
147
. . V
andthe changes inthis domain. As early as 1548 or 1549 he founded

inReims aprocession onEaster Sunday inhonor ofthe Blessed Sacra-
ment, ofwhich he assured theannual financing in155427. This proces-
sion seems tohave been established inresponse toiconoclast actions
perpetrated in1548 or 1549 inthe ecclesiastical province. TheCardinal
ensured thesuccess ofthis penitential procession by agrant ofindulgenc-
es. Guillaume Marlot affirms that this Easter procession was followed
by several other urban processions in 1549 to ask God for the union
ofthe Catholic princes against heresy. Thereafter, anEaster procession
was held every year before dawn. Clerics andaltar boys carried alight-
ed candle andthe Cardinal ofLorraine carried areliquary containing
the Blessed Sacrament. In 1562 his brother Francis duke of Guise
offered avery precious reliquary forthe display oftheBlessed Sac-
rament inprocession, ofwhich we know thanks toan inventory ofthe
cathedrals treasure carried out in166928. TheProcessional published
in1571 accurately describes thecourse ofthe procession29. Thecortege
went tofetch thesacred host placed since Holy Thursday onthe altar
ofthe Holy Cross andthen went onprocession inthe cathedral. Hav-
ing rejoined thechoir, thearchbishop incensed theBlessed Sacrament
onthe high altar andthen presented thereliquary containing theCor-
pus Christi tothe public. Then all made thesign ofthe cross insilence.
Therefore itwas areal salutation tothe Blessed Sacrament.
In 1553 the Cardinal of Lorraine founded a large proces-
sion of the Holy Thursday in the honour of the Blessed Sacrament
andtheHoly Cross, inimitation ofa similar procession which was made
inRome andfor which he obtained apapal bull ofindulgence30. Theprop-
er foundation was only achieved in1570, andin 1571 theProcessional
accurately described theprocession which involved all theclergy ofthe
cathedral andthe seminary31. Attheend ofthe day, theCorpus Christi
was carried from thehigh altar tothe altar ofthe Holy Cross, which was
located inthe back-choir ofthe cathedral andthus renamed inthe late
27
Histoire dela ville, cit etUniversit deReims. P.311.
28
Tarb P. Trsors des glises de Reims. Reims, 1843. P. 6061;
DemouyP.La liturgie rmoise au temps du cardinal deLorraine. P.6062.
29
Processionale secundum usum insignis ac metropolis Ecclesiae Rhemen-
sis. Reims, 1571. P.102119.
30
31
Processionale. P.44101.
148
Bruno Restif
1560s by thewill ofCharles ofGuise (previously it was called thealtar

ofMary Magdalene). In1568 theCardinal ofLorraine offered abig gold-
plated silver cross containing several Christic relics (True Cross, Holy
Thorn). After Tenebrae theprocession began; it was astational pro-
cession as it made stops atseven stations corresponding toseven altars.
The first station was celebrated at the altar of the Holy Cross. Then
theprocession left thecathedral togo tothe hospital church, managed
by both thearchbishop andthechapter, where thesecond andthird sta-
tions were celebrated. Then it went onto theparish church ofSaint-
Michel, located in the cloister managed by the canons to administer
thesacraments tolay people living inthecloister, where thefourth sta-
tion was celebrated onthe high altar32. Theprocession then returned
to the cathedral where the stations were successively celebrated:
atthealtar dedicated tothe saints James andPhilip, intheambulatory,
atthealtar ofthe Virgin which was inthe nave near therood screen,
atthe high altar atleast. Thebig reliquary cross oftheCardinal was
carried from an altar tothe other, followed bythecensers andcandle-
sticks transported by subdeacons. Theritual included prayers forthe
Pope, thearchbishop, thelame (in thehospital church), thefruits ofthe
earth, theking, peace, theforgiveness ofsins. We can also note theuse
ofthepenitential psalms andofthehymns Vexilla regis andOcrux ave.
It is certain that this liturgical practice was also theobject ofan agree-
ment between thearchbishop andthe chapter. Besides, theProcessional
printed inReims in1571 contains apreface written by acanon, Antoine
Colard, who praises thearchbishop. It is also certain that this proces-
sion ofthe Holy Thursday bears theimprint ofthe Cardinal ofLorraine.
Theday ofhis death, December 26th 1574, he kissed thecross, recited
theseven penitential psalms, theVexilla regis hymn andother prayers
from thePassion33 echoing theprocession ofthe Holy Thursday.
Other processions expressed theCardinals devotion fortheBless-
ed Sacrament andthe Holy Cross, often with apenitential dimension.
The 1571 Processional gives the details of two other processions
32
Desportes P. La cathdrale et lensemble canonial dans les archives
duchapitre // Nouveaux regards sur lacathdrale deReims / d. B. Decrock,
P.Demouy. Langres, 2008. P.5361.
33
Histoire dela ville, cit etUniversit deReims. P.593; Caroli Lotharingi
card. etFrancisci ducis Guysii, literae etarma, infunebri oratione habita Nan-
cii aN. Bocherio theologo, Paris, 1577.
149
. . V
founded by Charles deGuise, one onthe day ofthe finding ofthe Holy
Cross onMay 3rd, theother onthe exaltation ofthe Holy Cross onSep-
tember 14th 34. It is tobe noted that thechant, here also, hymns Vexilla
regis andO crux ave were present, as well as theadoration ofthecross.
During theprovincial council of1564, theCardinal ofLorraine organ-
ised ageneral procession onthe Thursday ofthe first week, theday
ofthe Blessed Sacrament, after fasting onthe Wednesday35. Thepro-
cession took place around the cathedral and the canonical cloister.
The Cardinal carried the Blessed Sacrament whereas each canons,
bishops and chapters representatives, abbots and priors carried
acandle. Then amass was celebrated inthe cathedral during which
the Cardinal blessed the people. The processions were therefore
away forthe Cardinal togo towards thedevotees. Forthis reason he
founded aprocession from thechoir tothe nave ofthe cathedral each
Sunday during Advent andChristmas time upto Candlemas. These
were paid by foundations that he recapitulated inthe 1571 Procession-
al36. TheCardinal blessed thedevotees while coming out ofthe choir.
To all this can be added the extraordinary processions in town.
Itwas thecase in1554 toimplore Gods help toface theplagues that
were war, famine andProtestant heresy. TheBlessed Sacrament was
carried around the town followed by the barefoot canons holding
acandle37. In1557 king Henri II participated tothe Corpus Christis
procession inReims, his Swiss guards marching with atorch inhand,
before going totouch thescrofula sick people inCorbeny, where Saint-
Marcouls relics were worshipped38. Theannual procession ofCorpus
Christi acquired more importance in the beginning of the years
1560 when the Catholic Reformation inReims took aconfessional
turn. The devotees came from all the parishes around a temporary
altar installed atthe boundaries ofthe canonical cloister andlistened
toasermon onthe Blessed Sacrament39. InNovember 1557 asolemn
andpenitential procession took place after Protestants had damaged
across, andin August 1558 another procession took place as amend
34
Processionale. P.119127.
35
36
Processionale. P.1, sq.
37
38
39
Demouy P.La liturgie rmoise au temps du cardinal deLorraine. P.65.
150
Bruno Restif
toa blasphemy40. Ten years later, in1568, during thewars ofreligion,

the Cardinal of Lorraine ordered for a special procession to invoke
Gods help against theProtestants. All theholy relics inthe city were
carried onprocession, including saint Remi whose reliquary was car-
ried by the members of the city community. The Cardinal walked
barefoot andon thenext day he gave communion tothe devotees atthe
altar ofthe Cross41. In1574, during aprocession theday before Roga-
tion, Charles ofGuise walked barefoot again inthe streets ofReims42.
Many of such penitential processions seem to have happened from
1568 to1574 andduring some ofthem, theCardinal ofLorraine might
have covered himself with mud43.
In December 1574 in Avignon, while he was accompanying
the new king Henri III, on whom he had high hopes, the Cardinal
of Lorraine participated, barefoot, at the procession of penitents
fraternities. He caught cold anddied onDecember 26th from alung
infection. His body was taken back toReims anda big procession took
place forhis funerals. This was his last procession.
Conclusion
Thus, the study of the liturgical policy of the Cardinal of Lor-
raine inReims help toidentify this complex andessential character
of the 16th century France andEurope. Beyond theusual questions
about thesincerity ofthe Cardinal who developed varying strategies
depending onboth context andinterlocutors, aresearch onhis lead-
ing action in Reims reveals his close collaboration with the cathe-
dral chapter and his conception of balance between conservatism
and reform. This enquiry also brings out the centrality of liturgy,
around which thepastoral policy is articulated.
The Manuale of1554 shows thelogic ofa local liturgical pol-
icy based on printing diocesan liturgical books. It is a moder-
ate, gallican and diocesan reform, inf luenced both by Gerson
and by humanism. It is characterized by the will to improve
the knowledge and competence of parish priests, to develop
40
41
42
Cocquault P. Table chronologique et abbrg de lhistoire de lglise,
ville etprovince deReims. Reims, 1650. P.546547.
43
Caroli Lotharingi card. etFrancisci ducis Guysii
151
. . V
theuse ofFrench andto establish acatechetical type ofeduca-

tion. It is not atall directed towards heterodoxy, even if theuse
ofvernacular language could be considered as apossible forum
fordiscussion with Protestants around 1560.
The provincial council of1564 is more aTridentine than acon-
fessional turn and it is partly a logical continuation of the reform
ofthe1550s. It centres around thewill toamend, ease andsimplify
themissal, breviary, chanting andmusic. There is atouch ofantiq-
uity in this reform which strives after an original purity and which
emphasizes theneed tounderstand andmeditate onthe words which
are spoken andsung. Although theroyal power impedes its diffusion
throughout theecclesiastical province andthe kingdom, this reform
develops in Reims through several achievements and experiments
from thelate 1560s onwards.
At last, these processions clearly express the personal devotions
of the Cardinal of Lorraine. First, and with great permanence, his
special devotion tothe Blessed Sacrament andthe Holy Cross. They
express his profound rejection of iconoclasm and Calvinism, more-
over they make his inclination for Lutheranism unlikely, at least
onthe doctrinal issue, as he makes use ofindulgences, fasts andrel-
ics ofChrist. Thepenitential aspect ofthese processions is marked,
andisconsiderably strengthened atthe end ofthe life ofthe Cardi-
nal who died as apenitent.
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kopelll07@list.ru
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158
Volume V

Dmitrii Nikolaevich Kopelev
Doctor in History, professor,

Herzen State Pedagogical University of Russia
(naberezhnaya reki Moiki, 48/20a, Saint-Petersburg, Russia,191186)
kopelll07@list.ru
Creation of an Enemy: Assassinations in Blois

and D esacralization of H enrich III
Investigating the situation in France in the period of the Huguenot

Wars after the assassination of the leader of the Catholic League of France,
Henry I, Duke of Guise, the author analyses mechanisms of information
wars genesis and discovers different aspects of campaigns aimed to discredit
theRoyal power. On the one hand, as a result of aggressive visual, virtual and
printed attacks against the organizer of this murder King HenryIII, thevery
basement of the French monarchy reeled, and a figure oftheruler obtained
the image of the universal evil. On the other hand, public opinion, a new
mystical force, that was able to threwthe earth power and open arode
for a tyrannicide, started to influence on political war. Transformation
of the idea of an enemy into the instrument of ideological and political
struggle and debunking of political opponents with help of psychologi-
cal tools became components of the new political reality. Mental explo-
sion happened in Paris in 1589 with its infernality and eschatological fears
that turned the first manifestation on the new information reality. The
author discloses tendencies ofmanipulation of public opinion radicalized
in that time and led to the grand-scale propagandist campaigns aimed
atdiscreditation and overthrow theOld Rgime and the dynasty.
Key words: late Middle ages, the Early Modern time, France, Wars
ofReligion, Catholics, Huguenots, Court, duke de Guise, Catholic League,
propaganda, political image, satire, public opinion, radicalization, infer-
nality, eschatological fears
159
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192
. .
: ...
. 1. , .
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: Le guerres de Religion. 15471610 / Prface
deP.Miquel. Paris: Librarie Larousse, 1986.
193
. . V
194
. 2. , . XVI .
: Dupra A. Lesrois depapier: Lacaricature du Henri III Louis XVI.
195
. 3. XVI .
: Wilkinson A. S. Homicides royaux: The assassination of the Duke and Cardinal de Guise
andtheradicalization ofFrench public opinion.
. .
: ...
. . V
. 4. () III . XVI.
: El Kenz D. Lassassinat du duc deGuise.
. 5. () III. XVI .
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: Le guerres de Religion. 15471610 / Prface
deP.Miquel. Paris: Librarie Larousse, 1986.
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Volume V

Andrey Yurevich Prokopiev
Doctor in History, professor, Institute of History,

Saint-Petersburg State University
(Mendeleevskaya linia, 5, Saint-Petersburg, Russia, 199034)
prokopiev65@mail.ru
Secular and spiritual power

Lutheran orthodoxy:
in the early
Polykarp Leyser the Elder (15521610)
One the major trends in the literature of the early Lutheran Orthodoxy
is the problem of correlation of spiritual and secular powers. The topic was
quite actual within the background of developing of confessional societies
in Germany in the second half of the 16th century. Constructing new struc-
tures Lutheran Church required theoretical understanding of relations
between the clergy and the princes power. The Duchy of Wrttemberg
is a particularly vivid example, because many representatives of the Wrt-
temberg parsonage successfully made career in other Protestant lands.
Polycarp Leiser the Elder, who played a major role in the establishment
of the Lutheran Church in the Electorate of Saxony, was a typical repre-
sentative of the early orthodoxy. The article carefully studies his sermons
preached mainly in commemoration of the courts noubles, and a summary
of the preachers ideas is made. In his sermons Leiser constantly empha-
sized the idea of autonomous co-existence of the spiritual and secular pow-
ers that was qrounded on the unity of secular and spiritual elite. His politi-
cal views typical for the Orthodoxes influenced on the Lutheran theology
ofthepietism era.
Key words: confessionalisation, Wrttemberg, Saxony, Tbingen,
Dresden, Lutheran Orthodoxy
199
. . V
XVI .
,

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: //
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und Gemeiner Mann am Beginn der Neuzeit / Hrsg. von S. Hirbodian,
R.Kretzschmar undA. Schindling. Stuttgart, 2016. S.291323.
5
(Leyser, Leiser, Liser).
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Ehrbarkeit .
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, 1534.
6
: Weismann Chr. Auf Kanzeln,
Kathedern undin Kutschen. Jakob Andreae als Universitts- undKirchenpo-
litiker // Die Universitt Tbingen zwischen Reformation und Dreiigjhri-
gem Krieg / Hrsg. vonUlrich Kpf, Snke Lorenz undDieter R. Bauer. Ost-
fildern, 2010. S.119140; Ludwig U. Philippismus undordodoxes Luthertum
anderUniversitt Wittenberg. DieRolle Jacob Andres im lutherischen Kon-
fessionalisierungsprozess Kursachsens (15761580). Mnster, 2009.
7
Wagenmann B. Osiander // Realenzyklopdie fr protestantische
Theologie undKirche. Bd14. Leipzig, 1904. S.509512; Ehmer H.Osiander,
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8

: Rudersdorf M. Tbingen als Modell? DieBedeutung Wrttem-
bergs frdie Vorgeschichte derkurschsischen Universittsreform von1580 //
Zwischen Wissenschaft undPolitik. Studien zur Universittsgeschichte. Fest-
schrift zum Eike Wolgast zum 65. Geburtstag / Hrsg. von A.Kohnle, F. Enge-
hausen. Stuttgart, 2001. S.6785.
9
Primus Truber. Der slowenische Reformator und Wrttemberg /
Hrsg.vonS. Lorenz, A. Schindling. Stuttgart, 2011.
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1574 .: Koch E. 1) Derkurschsische Philippismus undseine Krise inden 60er
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gern U. Frstinnen am kurschsischen Hof. Lebenskonzepte undLebenslufe
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Leipziger Universittsverlag. Leipzig, 2007. S. 226228; . .
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Leiser P. Eine Christliche Predigt / Gehalten bei dem Begrbniss
desWeiland Ehrenvesten / Grosachtbarn Hochgelahrten Herrn David Peifers
/ Des Rechten Doktorn Chursch. Geheimbten Raths und Canzlern / Wel-
cher den2.Februarii dieses 1602. Jahrs allhier zu Dreden inwaren Glauben
undAnruffung seines Erlsers unnd Seligmachers Jesu Christi / sanfft undselig-
lichen eingeschlafen / undhernach den6. Februarii ehrlich zu Erden bestattet
ist worden. Dresden, MDCII. B i. (
. ).
217
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Leyser P. Christliche Predigt / Gehalten uber derLeich / desWeiland
Gestrengen... Herrn Abraham Bocken / auff Klipp undSaalhausen Welcher
alhier zu Dresden den6. Octobris des1603. Jahrs... eingeschlaffen / undfol-
gends den17. Octobris alldar inS. Sophien Kirchen ehrlich zur Erden bestattet
ist worden. Dresden, 1603. E. ( ).
221
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Leiser P.Landtags Predigt: Gehalten zu Torgau / den 9. Decembris Anno
MDCI. Leipzig, 1602. S.17 etal. ( ).
222
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Leiser P.Landtags Predigt: Gehalten zu Torgau. S.35.
27
Leiser P.Landtags Predigt: Gehalten zu Torgau. S.35.
224
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28
Leiser P.Regenten Spiegel/ Gepredigt aus demCIPsalm / desknigli-
chen Propheten Davids /auff gehaltenem Lanftage zu Torgau / diees 1605.
Jahres / im Junio. Beneben zwo Predigten / die ander zum Beschlu desLand-
tags. Leipzig, 1605. Bv. ( ).
225
. . V
?
, -
, .
-
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.

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). -
.
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( )
()29.
, ,
, , -
-
.

1. . . :
//
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Landeskirche von 1553 bis 1601 // Das Jahrhundert der Reformation
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des Weiland Gestrengen ... Herrn Abraham Bocken / auff Klipp
undSaalhausen Welcher alhier zu Dresden den6. Octobris des1603.
Jahrs... eingeschlaffen / undfolgends den17. Octobris alldar inS.Sophi-
en Kirchen ehrlich zur Erden bestattet ist worden. Dresden: Stckel,
1603. 46 s.
18. Leiser P.Eine Christliche Predigt/Gehalten bei demBegrb-
niss des Weiland Ehrenvesten / Grosachtbarn Hochgelahrten Herrn
David Peifers / Des Rechten Doktorn Chursch. Geheimbten Raths
undCanzlern/ Welcher den2. Februarii dieses 1602. Jahrs allhier zu
Dreden inwaren Glauben undAnruffung seines Erlsers unnd Selig-
machers Jesu Christi/ sanfft undseliglichen eingeschlafen / undher-
nach den6. Februarii ehrlich zu Erden bestattet ist worden. Dresden:
s. n., 1602. 46 s.
19. Leiser P. Landtags Predigt: Gehalten zu Torgau / den 9.
Decembris Anno MDCI. Leipzig: Abraham Lamberg, 1602. 27 s.
20. Leiser P. Regenten Spiegel / Gepredigt aus dem CI Psalm /
deskniglichen Propheten Davids/ auff gehaltenem Lanftage zu Tor-
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zum Beschlu desLandtags. Leipzig: Abraham Lambergs. 308 s.
21. Ludwig U. Philippismus undordodoxes Luthertum anderUni-
versitt Wittenberg. DieRolle Jacob Andres im lutherischen Konfes-
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282
. . ., , ,
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234
Volume V

Vyacheslav Valentinovich Shaposhnik
Doctor in History, professor, Institute of History,

Saint-Petersburg State University
(Mendeleevskaya linia, 5, Saint-Petersburg, Russia, 199034)
v.shaposhnik@spbu.ru
Protestants at the court of the Ivan the Terrible
The article discusses two main issues. Firstly, it examines the Russian
heretical movements which were traditionally seen in the national his-
toriography as simular to the reformist movements in Western Europe.
Secondly, the text deals with the role of several immigrants from Europe
present at court of Ivan the Terrible who were Protestants. Among Rus-
sian heretics attention is paid to Matvei Bashkin, elder Artemius, Feo-
dosius Kosoy. The views of these people could be considered similar
to the reformists only at a stretch, although some correspondence with
theideas of theWestern European Protestants might be detected. Besides,
inconnection with this issue attention is paid to the role of Dr.Bomelius
at the Royal court of Danish Duke Magnus (nominal king of Livonia)
andIvan the Terribles controversy with Jan Rocita. The author concludes
that the position of Protestants in Russia under Ivan the Terribles rule
was better in comrapison with the Catholics. Protestants in Russia were
allowed tohave their own churches and hold services, and some of them
had considerable influence at court. At the same time, propaganda ofProt-
estant ideas among local population was prohibited. Russian citizens,
whose views were differnt from the Orthodox, were considered heretics
and were subject to serious punishment.
Key words: Ivan the Terrible, Protestants, Matvei Bashkin, the elder
Artemius, Feodosius Kosoy, Jan Rokita, Duke Magnus, Dr. Bomelius,
heretics
235
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(. -, . 1, -, 193168)
shkarovs@mail.ru
C

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250
Volume V

Mikhail Vitalyevich Shkarovskii
Doctor in history, chief archivist,

the Central State archive of Saint-Petersburg
(ulitsa Antonova-Ovseenko, 1, Saint-Petersburg, Russia, 193168)
shkarovs@mail.ru
The Ministry of the bishop Arthur Malmgren
The article is devoted to the Ministry of the bishop Arthur Malmgren

in the USSR in 19201930s. Arthur Malmgren is undoubtedly one
ofthemost important figures not only in the history of the German Luther-
an community of St. Petersburg, but also in the history of the Evangeli-
cal Lutheran Church in Russia. His heroic and tragic Ministry was aimed
entirely at preservation and development of the Evangelical Lutheran
Church in the difficult conditions of the revolutionary and post-revolu-
tionary events and politics, when increasingly totalitarian, in fact anti-reli-
gious, regime was developing. Arthur Malmgren managed to do quite a lot:
he held theGeneral Synod in 1924, at that the United Evangelical Lutheran
Church inthe Soviet Union was established, then he founded the Leningrad
Preachers Seminary, which functioned until 1934. But inthe end his case
was lost. Having experienced severe personal drama, the bishop moved
toGermany, where he died. In general, the article isbased ontheextended
archical sources and is the first exhaustive attempt of study of the bishop
Arthur Malmgrens biography.
Key words: Evangelical Lutheran Church, Bishop, USSR, Leningrad,
Seminary
251
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-
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1
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sland und der Sowjetunion. Erlangen, 2012. S. 1344.
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7 , 4
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2
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3
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BA. R 901/69455. Bl.4749; . . --
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261
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2. Litsenberger O. A. (1999) Evangelicheskaya-Lyuteranska-

ya Tserkov i sovetskoe gosudarstvo (19171938) [The Evangelical
Lutheran Church and the Soviet state (19171938)], Moscow: Gotika,
442 p.
3. Tschoerner H. (2012) Arthur Malmgren Theologe, Pfarrer,
Bischof in Russland und der Sowjetunion, Erlangen: Martin-Luther-
Verl., 109 p.
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262

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94(37)
, . ..
(. , . 26, , , 248000)
baryshnikov85@gmail.com
:

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264
Volume V

Anton Yeraluevich Barushnikov
Senior lectuter, Kaluga State University after K. E. Tsiolkovskiy

(ulitsa Stepana Razina, 26, Kaluga, Russia, 248000)
baryshnikov85@gmail.com
The tongue-tied dead: burials and cemetries

as a source for sociocultural change
in the south - east of B ritain at the turn of the new era
The article examines pre-Roman necropolis and burials of early Roman

Britain and attempts to estimate their informational importance for studies
of the socio-cultural changes taken place on the island in the 1st century
B.C. 1stcentury. The author notes that the change in the rites (the spread
ofcremation and inhumation) and principles of organizing the world thedead
were part ofthe changes. Even a brief characteristics ofthe most important
monuments of ancient Britain as burials in Folly Lane, Stenvee, Leksdene,
cemeteries Lenkhills and St. Pancras, and urban epitaphs are enough
to understand the valuabless for the reconstruction of life, identity and
sacred representations of the residents of the northernmost province
ofRome. Thearticle explores rich archaeological material. Special attention
is paid to the social history of Roman Britain, in particular to the study
of the Roman aristocracy burial allowing to make conclusions about
their ethnic origin, classes, beliefs and level of income. The author also
examines some of thecommon questions of Roman history. Inparticular,
the example of Britain is considered within the problem of Romanization.
In general, the author concludes that burials are sources of special
importance in comparison with other groups of sources from Britain, that
shows prospects for socio-cultural research.
Key words: Roman Britain, Romanization, burial, graveyard, crema-
tion, inhumation, excarnation, Stanway burial, Folly Lane burial
265
. . V
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Late Pre-Roman Iron Age) -
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. III . . ., ,
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2012. . 6(3). . 200211; 2) -
: // Studia Historica. 2012. . 12.
.283294; 3) ? -
// .
2015. . 1. . 1724. -
: . . -
// . 2013. . 6. . 97107.
266
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3.
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2
,
. -
, -
-
. -
.: Carr G. Excarnation to cremation: continuity
or change? // TheLater Iron Age inBritain andbeyond / Ed. by T.Moore,
E.Moore, C.Haselgrove. Oxford, 2007. P.444453; Harding D. Iron Age hill-
forts inBritain andbeyond. Oxford, 2012. P.215217.
3
Hingley R. Review of The Later Iron Age in Britain and beyond //
TheArchaeological Journal. 2007. Vol. 164 (1). P.271.
267
. . V
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I . . .,
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(terra sigillata, terra rubra, terra nigra), (
) -
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-
5.
-
(, , ) -
.
1992 . , ,
,
4
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burial from Colchester, Essex. London, 1986; Eckardt H. TheColchester childs
grave// Britannia. 1999. Vol. 30. P.5790; Niblett R. Theexcavation atceremonial
site atFolly Lane, Verulamium. London, 1999; Crummy P., Benfield S., Crummy N.,
Rigby V., Shimmin D. Stanway: An elite burial site atCamulodunum. London, 2007.
5
Stead I.M., Rigby V. Verulamium: TheKing Harry Lane site. London, 1989.
268
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(170
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40- 50- .8
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(terra nigra,
terra rubra, terra sigillata) (-
, lorica hamata), ,
. -
, , -
(
) 9.
6
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,
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terra sigillata, -
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P.402. , :: my own gut feeling is that
it isearly post-conquest, but agut feeling is all it is.
9
,
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.
,
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43., ,
10.

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(e. g. Strabo, IV, V. 3; RGDA, XXIII). ,
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, 15.
, , -
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(
- -
).
-
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( ) ( civitas).
14
Foster J. TheLexden tumulus; Crummy P., Benfield S., Crummy N.,
Rigby V., Shimmin D. Stanway: An elite burial site
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,
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.
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, XX (RIB,
I, 200)16. Nomen ,
17.

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4050-.18 ,
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16
M(arcus) Favoni(us) M(arci) f(ilius) Pol(lia) (tribv) Faci|lis > (centvrio)
leg(ionis) XX; Verecvnd|vs etNovicivs lib(erti) posu|erunt. h(ic) s(itus) e(st) =
, , , -
XX ; , ,
[]. . ,
, ,
. -
4050 . : -
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(RIB, I, 12; Tac., ann., XIV, 38)22.
, .

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IV, 3132).
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( Pacata, ,
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(RIB, I, 94)24. Nomen -

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,
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. ,
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// .
2012. . 6(3). . 200211.
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4. . . ?
-
// . 2015. . 1. . 1724.
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// . 2013. . 6. . 97107.
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T.F.C.Blagg, A. C. King. London: BAR, 1984. P.219226.
23. Marsh G., West B. Skullduggery inRoman London? // London
andMiddlesex Archaeological Society. 1981. Vol. 32. P.86102.
24. Mays S., Taylor G. M. Afirst prehistoric case oftuberculosis from
Britain // International Journal of Osteoarchaeology. 2003. Vol. 13 (4).
P.189196.
25. Muckelroy K. W. Enclosed ambulatories in Romano-Celtic
temples inBritain // Britannia. 1976. Vol. 7. P.173191.
26. Niblett R. Acatuvellaunian chieftains burial from St. Albans //
Antiquity. 1992. Vol. 66 (253). P.917929.
27. Niblett R. The excavation at ceremonial site at Folly Lane,
Verulamium. London: Society for Promotion of Roman Studies,
1999. 476 p.
28. Niblett R. The native elite and their funerary practices from
thefirst century BC toNero // Acompanion toRoman Britain / Ed. by
M.Todd. Oxford: Blackwell, 2004. P.3041.
29. Phillips E. J. Thegravestone ofM. Favonius Facilis atColchester//
Britannia. 1975. Vol. 6. P.102105.
30. Philpott R. Burial Practices inRoman Britain. Asurvey ofgrave
treatment and furnishing AD 43410. Oxford: BAR British Series,
1991. 483 p.
278
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31. Pitts M. Re-considering Britains first urban communities //
: , ...
Journal ofRoman Archaeology. 2014. Vol. 27. P.133173.
32. Priestley-Bell G. Theexcavation ofprehistoric remains, Roman
road andPost-Medieval kiln atStane street, Westhampnett, West Sussex//
Sussex Archaeological Collections. 2010. Vol. 148. P.4770.
33. Redfern R., Bonney H. Headhunting andamphitheatre combat
inRoman London, England: New evidence from theWalbrook valley //
Journal ofArchaeological Science. 2014. Vol. 43. P.214226.
34. Reece R. Bone, bodies and disease // Oxford Journal
ofArchaeology. Vol. 1 (3). 1982. P.347358.
35. Stead I.M. A La Tene III burial at Welwyn garden city //
Archaeologia. 1967. Vol. 101. P.162.
36. Stead I. M., Rigby V. Verulamium: TheKing Harry Lane site.
London: English Heritage, 1989. 407 p.
37. Stirlanda A., Waldron T. The earliest cases of tuberculosis
inBritain// Journal ofArchaeological Science. 1990. Vol. 17 (2). P.221230.
38. Toynbee J. M. C., Fein O. Art in Roman Britain. London:
Phaidon Press, 1963. 234 p.
39. Watts D. The silent minority: Women in Romano-British
cemeteries // TheArchaeological Journal. 2001. Vol. 158. P.332347.
40. Weekes J. Areview ofCanterburys Romano-British cemeteries//
Archaeologia Cantiana. 2011. Vol. 131. P.2342.
41. Williams H. Potted histories cremation, ceramics andsocial
Memory inEarly Roman Britain // Oxford Journal ofArchaeology. 2004.
Vol. 23 (4). P.417427.
R eferences
1. Ambrose T., Henig M. (1980) A new Roman rider-relief from
Stragglethorpe, Lincolnshire, Britannia, vol. 11, pp.135138.
2. Barber B., Bowsher D. (2000). The eastern cemetery of Roman
London: excavations 19831990, London: MoLAS, 2000, 120 p.
3. Baryshnikov A. Ye. (2010) Golovy rimskikh imperatorskikh
statuy v rekakh Albiona: K probleme interpretatsii istochnikov [The Heads
ofRoman Emperors statues inthe rivers ofAlbion: Towards theinterpreta-
tion ofsources], Antichnyy mir i arheologia, vol. 14, pp.163172. (in Russian)
4. Baryshnikov A. Ye. (2012) Rimskaya Britania i problema roman-
izatsii: krizis traditsionnoy kontseptsii i diskussya o novykh podhodakh
vsovremennom angliyskom antikovedenii [Roman Britain andthe prob-
lem of Romanization: The crises of traditional concept and discussion
about new research agendas incontemporary scholarship], Vestnik NNGU,
vol.6(3), pp.200211. (in Russian)
5. Baryshnikov A. Ye. (2012) Istoria rimskoy Britanii bez romanizat-
sii: Kontseptsiya Davida Mattingly [The history ofRoman Britain without
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6. Baryshnikov A. Ye. (2015) Imperia nanosit otvetnyy udar?
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sii [Empire strikes back? Archaeological Dialogues and a new turn
oftheRomanization debate], Vestnik NNGU, vol. 1, pp.1724. (in Russian)
7. Birley A. (1980) Thepeople ofRoman Britain, Los Angeles: Uni-
versity ofCalifornia Press, 224 p.
8. Birley A.R. (2005) Roman government ofBritain, Oxford: Oxford
9. Booth P., Simmonds A., Boyle A., Clough S., Cool H. E. M.,
PoorD. (2012) TheLate Roman cemetery atLankhills, Winchester: Exca-
vations 20002005, Oxford: Oxford Archaeology, 569 p.
10. Carr G. (2007). Excarnation tocremation: Continuity or change?
TheLater Iron Age inBritain andbeyond, Oxford: Oxbow Books, pp.444
453.
11. Creighton J. (2001) Burning kings, Britannia, vol. 32, pp.401404.
12. Creighton J. (2006) Britannia: The creation ofRoman province,
London: Routledge, 192 p.
13. Crummy P., Benfield S., Crummy N., Rigby V., Shimmin D.
(2007) Stanway: An elite burial site at Camulodunum, London: Society
forPromotion ofRoman Studies, 480 p.
14. Down A., Rule M. (1971) Chichester excavations, Chichester:
Chichester Civic Society Excavation Committee, vol. 1, 183 p.
15. Eckardt H. (1999) The Colchester childs grave, Britannia,
vol.30, pp.5790.
16. Foster J. (1986) TheLexden tumulus. Are-appraisal ofan Iron Age
burial from Colchester, Essex, Oxford: BAR, 215 p.
17. Harding D. (2012) Iron Age hillforts inBritain andbeyond, Oxford:
Oxford University Press, 350 p.
18. Hayward K. (2006) A geological link between the Facilis
monument at Colchester and first-century army tombstones from
theRhineland Frontier, Britannia, vol. 37, pp.359363.
19. Hingley R. (2007) Review of The Later Iron Age in Britain
andbeyond, TheArchaeological Journal, vol. 164 (1), pp.271273.
20. Hope V. (1997) Words and pictures: The interpretation
ofRomano-British tombstones, Britannia, vol. 28, pp.245258.
21. Jones R. F. J. (1984) Death anddistinction, Military andcivilian
inRoman Britain: Cultural relations ina frontier province, London: BAR,
pp.219226.
22. Kargaltsev A. V. (2013) K voprosu o romanizatsii Severnoy
Afriki [About theromanisation ofNorthen Africa], Novyy Germes, vol. 6,
pp.97107.
280
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23. Niblett R. (1992) A catuvellaunian chieftains burial from
: , ...
St.Albans. Antiquity, vol. 66 (253), pp.917929.
24. Niblett R. (1999) Theexcavation atceremonial site atFolly Lane,
Verulamium, London: Society forPromotion ofRoman Studies, 456 p.
25. Niblett R. (2004) The native elite and their funerary practices
from thefirst century BC toNero, Acompanion toRoman Britain, Oxford:
Blackwell, pp.3041.
26. Marsh G., West B. (1981) Skullduggery in Roman London?
London andMiddlesex Archaeological Society, vol. 32, pp.86102.
27. Mays S., Taylor G.M. (2003) Afirst prehistoric case oftuberculosis
from Britain, International Journal ofOsteoarchaeology, vol. 13 (4), pp.189
196.
28. Muckelroy K. W. (1976) Enclosed ambulatories in Romano-
Celtic temples inBritain, Britannia, vol. 7, pp.173191.
29. Phillips E. J. (1975) The gravestone of M. Favonius Facilis
atColchester, Britannia, vol. 6, pp.102105.
30. Philpott R. (1991) Burial Practices in Roman Britain. A survey
ofgrave treatment andfurnishing AD 43410, Oxford: BAR British Series,
480 p.
31. Pitts M. (2014) Re-considering Britains first urban communities,
Journal ofRoman Archaeology, vol. 27, pp.133173.
32. Priestley-Bell G. (2010) The excavation of prehistoric remains,
Roman road andPost-Medieval kiln atStane street, Westhampnett, West
Sussex, Sussex Archaeological Collections, vol. 148, pp.4770.
33. Redfern R., Bonney H. (2014) Headhunting and amphitheatre
combat in Roman London, England: New evidence from the Walbrook
valley, Journal ofArchaeological Science, vol. 43, pp.214226.
34. Reece R. (1982) Bone, bodies and disease, Oxford Journal
ofArchaeology, vol. 1 (3), pp.347358.
35. Stead I. M. (1967) ALa Tene III burial atWelwyn garden city,
Archaeologia, vol. 101, pp.162.
36. Stead I. M., Rigby V. (1989) Verulamium: TheKing Harry Lane
site, London: English Heritage, 416 p.
37. Stirlanda A., Waldron T. (1990) Theearliest cases oftuberculosis
inBritain, Journal ofArchaeological Science, vol. 17 (2), pp.221230.
38. Toynbee J. M. C., Fein O. (1963) Art inRoman Britain, London:
Phaidon Press, 219 p.
39. Watts D. (2001) Thesilent minority: Women inRomano-British
cemeteries, TheArchaeological Journal, vol. 158, pp.332347.
40. Weekes J. (2011) A review of Canterburys Romano-British
cemeteries, Archaeologia Cantiana, vol. 131, pp.2342.
41. Williams H. (2004) Potted histories cremation, ceramics
andsocial Memory inEarly Roman Britain, Oxford Journal ofArchaeology,
vol. 23 (4), pp.417427.
281
. . V
235.3

( , . 15, , , 84000)
yvesavril @ wanadoo.fr
,
..

(18351907), 1889 .
, -

. , -
-
,
.. -
, -
. , -
.. ,
,
.
: , , -
, , , -

282
Volume V

Yves Avril
General secretary, LAssociation des amis

de Jeanne dArc et de Charles Pguy
(boulevard Raspail, 15, Avignon, France, 84000)
yvesavril @ wanadoo.fr
La Vie de saint Etienne de Perm dEpiphane le Sage

et la version qu en donne G.S. L ytkin
The article The Life of St. Stephen of Perm by Epiphanius theWise

and the version given by G. S. Lytkin is devoted to the activities
of a historian and educator of Komi people, George Stepanovich Lytkin
(18351907). In1889 he published a book devoted to the history ofZyrjank
region in thelate Middle Ages in the context of the spread of Christianity
and activities of the bishop Stephen of Perm as well as creation of the first
alphabet for the Komi language. The author examines, how the image
of Bishop Stephen transformed in version of his biography written
in the Komi language (in comparison with the Epiphanius the Wise
hagiografical text that sourc G. S. Lytkin used as a source to supplement
information, gleaned from the hagiographic writings) and what rhetorical
techniques thecompiler applied. Yves Avril indicates that the life and work
of G.S.Lytkin was concerned with education and enlightening activities
that not only created an affinity between him and Stephen of Perm, but
also led to a peculiar style of his works.
Key words: history of the Komi people, history of the Middle Ages,
Christianity, Orthodoxy, hagiographic literature, Stephen of Perm
283
. . V
Quand onma propos departiciper ce colloque, jai t extr-

mement touch ethonor, etje me suis demand, ntant pas vrai-
ment historien etntant mdiviste que dans ledomaine delalitt-
rature, quel sujet je pourrais traiter qui conviendrait cet hommage
notre ami Iouri Malinine1. Je me suis rappel que Iouri avait t
professeur lUniversit de Syktyvkar, la capitale de la Rpu-
blique desKomis, et, comme je me suis particulirement intress
en tant que finno-ougriste la langue, la littrature et la culture
des Komis jai publi un livre sur leur langue et, en version
bilingue, un recueil depomes deIvan Kuratov, leur premier grand
crivain, je me suis dit que le sujet pouvait tre l. Il sest trouv
quune tudiante deIouri Malinine, Ekaterina Elizarova, qui venait
justement de Syktyvkar, mavait aimablement procur, pour mes
recherches, la rdition de 1996 (sous la responsabilit de Viktor
Ivanovitch Buganov et de Lev Nikolaievitch Smolentsev, et sous
le haut patronage de Sa Saintet Alexis II, patriarche de Moscou
et de toute la Russie) du prcieux livre de Gueorgui Stepanovitch
Lytkin:
13831501, publi Saint-Ptersbourg en 18892 . Jai alors
pens quen parlant dela vie desaint Etienne dePerm (13201396),
vanglisateur desKomis-Zyrines, rdige par son contemporain
Epiphane leTrs-Sage, etreprise cinq sicles plus tard, sous forme
rsume eten version bilingue russe-komi, par G. S. Lytkin, je pou-
vais dans une mme tude runir Moyen-ge etKomis3.
Je prie lhonorable assistance de bien vouloir me pardonner
detraiter, , dun sujet quelle
connat sans aucun doute mieux que moi.
Jemploierai plus souvent, pour dsigner les Komis et leur
langue, leterme zyrine oupermien, utiliss au temps dEpiphane
1
Cette publication est fonde sur le texte de la communication prsente
en mon nom dans le cadre de la confrence en mmoire de Yuri Malinine (30
31 mai 2016, Institut dhistoire de Saint-Ptersbourg).
2

13831501: . . / . . . ;
. ., 1995.
3
Jai pris pour laV ie desaint Etienne dePerm ldition suivante:
/ . , , -
... ., 1995.
284
Yves Avril
etdeG.S.Lytkin (dans sa traduction, cest leterme qui pr-
La Vie de saint Etienne de Perm dEpiphane le Sage...

vaut).
Saint Etienne dePerm

Rappelons dabord les principales tapes de la vie de saint
Etienne dePerm.
Il nat entre 1330 et 1340 Veliki Oustioug, de Simeon,
,
etdeMarie, fille du forgeron local, elle-mme, suivant une tradition,
peut-tre dorigine zyrine. Affam de lecture et dinstruction,
ilpart en1365 pour Rostov, au monastre Saint Grgoire leTholo-
gien (ou Saint Grgoire deNazianze), clbre pour larichesse desa
bibliothque, o iltudie etreoit latonsure desmains deMaxime
Kalina, sous lvque Parthni. Ily est lecondisciple, plus g sans
doute, de celui qui sera plus tard son biographe, Epiphane (dit
leTrs Sage). Cest dans ces annes quil apprend lelatin etsurtout
legrec etsinitie lalangue deszyrines. Ilest vraisemblable que cet
intrt et mme cette passion pour lvanglisation des Zyrines,
alors paens, est due peut-tre aux origines familiales de sa mre
mais au moins en partie la proximit gographique de sa ville
natale avec la Permie et ses premiers villages. Cest en 1372 quil
aurait compos cet alphabet zyrine qui lui permettra detraduire
lesprires etla liturgie chrtienne (, , )
dans cette langue. Ilreoit lordre du diaconat desmains du prince
vque Arseni.
Quelques annes plus tard, en tout cas, selon Lytkin, aprs
lamort du mtropolite saint Alexis (1378), sur lordre deMikhal-
Mitia qui remplaait le mtropolite et qui tait alors Tsargrad/
Constantinople, il est ordonn prtre par Guerassime, vque
deKolomna (entre dcembre 1378 etjuillet 1379).
En 1379, ilreoit labndiction deGuerassime, etpart comme
missionnaire vangliser la Permie, le pays des Zyrines, nanti
peut-tre dun deDimitri Ivanovitch (plus tard
Donsko), ce qui est contest par Lytkin, selon qui, siun tel sauf-
conduit avait exist, il aurait du tre donn par Novgorod de qui
dpendaient alors lesterres au-del dela Dvina.
285
. . V
Il gagne dabord Rostov, puis Oustioug, puis Pyras (Kotlas),

aux portes dela Permie, o ildemeure lafin 1379, puis Touglym,
Vojem, Gam et enfin Iemdyn (Oust-Vym), o il stablit et com-
mence son ministre.
En 1383 ilest Moscou o ilest consacr comme vque, pre-
mier vque delparchie dePerm. Ilvanglise, dtruit leslieux
de culte idoltre, construit des glises, avec le soutien financier
de Dimitri et des riches boiars, ngocie le dpart des pillards
vogouls etdes mercenaires deNovgorod
1386:il ngocie ledpart despillards Vogouls etdes mercenaires
Outchouiniks
1387:il secourt lepeuple dans lafamine enfaisant venir dOus-
tioug etde Vologda desbateaux remplis debl.
Dans ces annes ilenvoie laVetche deNovgorod une missive
pour demander que soient allgs lesimpts desZyrines.
1391:les habitants deViatka, ravage par lesTatars, commence
piller lesvillages dela Louza etde laSyssol.
Lors dun voyage Moscou, iltombe malade etmeurt lemer-
credi 26 avril 1396 au monastre du Saint-Sauveur. Il est enterr
auKremlin dans lacathdrale du Sauveur-dans-la -Fort (
). Ses reliques demeurent Moscou. Seule sa crosse
dvque rejoint le pays de son piscopat. Il aura pass 16 ans
et9mois enpays zyrine.
Outre son alphabet zyrine etses traductions du grec etdurusse,
ila laiss un .
Il est canonis en1549.
Sa vie correspond laffaiblissement deNovgorod et lamon-
te en puissance de Moscou:Dimitri (Donsko) sassure en 1364
de la souverainet de Rostov, dOustioug et de ses environs, et si
Moscou est incendie par lesMongols en1382, Dimitri bat laHorde
dOr Koulikovo en1380. LaFrance, malgr un apaisement pen-
dant lergne deCharles V.
La vie dEtienne adonc t raconte par son ancien condisciple
Epiphane ( vers 1350 vers 1420) qui fit sa connaissance au monas-
tre deRostov o, dit-il, ilfut son lve, etqui rdigea cette Vie, soit
Moscou, soit au monastre dela Trinit Saint Serge. Onpense quil
sjourna au mont Athos, etfit desvoyages Tsargrad (Constantinople)
286
Yves Avril
etmme Jrusalem (on lui attribue lacomposition dune relation

dece voyage ) Alamort dEtienne, Epiphane ntait
pas Moscou. Ilcommena crire sa vie lafin du XIVe sicle et,
selon certaines tudes, lacheva peu avant sa mort vers 14171418.
Il crivit galement une vie de saint Serge de Radonge (mort
en1392) quil connut laTrinit.
G. S.Lytkin
G. S. Lytkin (18351907) est n Oust-Syssolsk (auj.
Syktyvkar)4. Iltait fils dun marchand etdans sa jeunesse ilne par-
la que lezyrine5. Ilexplique dans laprface deson livre que ce sont
lesrcits desmerveilles accomplies par saint Etienne, vanglisa-
teur desZyrines deVytchegda etde Syssolsk, quil avait entendus
dela bouche de[sa] mre, qui lont incit, encore enfant frquen-
ter volontiers la Divine Liturgie, bien quelle [lui] ft incompr-
hensible, puisquelle se faisait en langue slavonne6. Et que para-
doxalement cest cette incomprhension du slavon dEglise et de
lalangue russe qui aveill enlui ledsir dedevenir prtre pour
ensuite expliquer dautres ce qui se lisait etse chantait lglise7.
Ilapprend donc lerusse, nondans lestablissements dglise olon
nadmet pas les enfants de condition paysanne, commerante
ou bourgeoise, mais dabord lcole paroissiale, puis lcole
rgionale. Neconnaissant pas lerusse, onapprend par cur lesdif-
frentes matires au programme. Il sobstine malgr les difficul-
ts (18451848). Ensuite, en1848, cest lelyce deVologda, puis,
4
Celui quon considre gnralement comme le premier crivain komi,
Ivan Kuratov, est n quatre ans plus tard en1839.
5
Plusieurs fois il mettra firement en avant sa pratique ds lenfance
du zyrine, sa langue maternelle, pour redresser des opinions errones sur
lesujet. Ainsi: , ,
,
( ... . 62, .1).
6
... . ,
,
,
i, ,
( ... . I).
i
i ,
, ( ... . I).
287
. . V
aprs avoir rv dintgrer lUniversit deHelsingfors pour tudier

les langues finno-ougriennes, il doit, par manque de moyens, se
contenter delUniversit deSaint-Ptersbourg, dabord laFacul-
t dedroit, ensuite laFacult deslettres (histoire etphilologie).
Ilcrit:ne me quittait pas lapense dtre un jour utile lagnra-
tion montante deZyrines par destraductions deslivres decontenu
religieux enlangue zyrine etpar lacomposition dun livre qui leur
donnerait lapossibilit dapprendre lalangue russe, quemployaient
lEglise, etla science etla justice. Cette ide jai pularaliser seule-
ment dans ces six ousept dernires annes, dans mes heures libres,
lesftes etles vacances8.
Il poursuit une carrire dephilologue, travaillant sur lescultures,
langues et folklores du monde finno-ougrien, komi-permiak,
votiak, vogoul, mordve, mais aussi sur letatar, lemongol, etle kal-
mouk (sjour en1857 Astrakhan). Malgr son dsir denseigner
dans son pays et dy dvelopper la langue et la culture zyrines,
malgr laccord formel donn par lesautorits comptentes, accord
hlas nonsuivi deffet, ildemeurera jusqu lafin desa vie, profes-
seur delyce Saint-Ptersbourg.
Pendant ces annes il ne cesse de traduire en zyrine ou plus
exactement de reprendre dans une langue plus moderne les tra-
ductions quavait faites saint Etienne (Les Evangiles, les Actes
desAptres, LesPsaumes, lesHeures, laDivine liturgie desaint Jean
Chrysostome). En1889, ilfait paratre son grand livre, lafois spi-
rituel, historique, philologique, littraire, grande uvre deculture,

13831501 qui contient labiographie desaint Etienne, vanglisa-
teur desZyrines enrusse eten zyrine.
8
...
i i
i i i ,
- i ,
, , . i
i 67 , ,
( ... . III).
288
Yves Avril
Epiphane etLytkin

La vie desaint Etienne que Lytkin rdige enrusse eten komi est
i:daprs. Elle est dabord
trs abrge par rapport loriginal eten diffre divers gards.
La Vie crite par Epiphane sintitule
,
C,
. , . Ou, dans
unforme abrge,
C,
Le titre donn sa Vie par Lytkin est enrusse:
. ; en komi:i oj
i i -
On voit quEpiphane ou ses diteurs, appellent simplement
Etienne vque de la Permie, Lytkin l appelle dans la version
russe: civilisateur des Zyrines (le terme de
rappelle les Lumires). En komi, le titre est plus dvelopp,
plus prcis et moins lac: Vie de saint Etienne qui a baptis
lepeuple komi dans lenom (la foi) du Christ. Leverbe zyrine
employ par Lytkin pour traduire , signifie
dabord apporter, amener, introduire, mais aussi faire
pntrer, implanter, il a le sens courant aussi de baptiser:
: baptiser lenfant, :convertir
une autre foi). Cest dire quau moins dans sa traduction enkomi,
Lytkin amis laccent sur lerle effectif dEtienne, nonseulement
sur un pays ouune rgion, mais sur lepeuple, sur leshommes sur
lesquels ila agi.
Dans ldition quen adonne , voici leplan deluvre
dEpiphane:ce plan nest pas toujours cohrent ni rigoureusement
respect (il y asouvent desredites ). Lytkin lesuit tout enabrgeant
fortement lecontenu9:
prambule gnral sur lutilit des vies des
, suivi immdiatement dun dveloppement sur lincapa-
cit dEpiphane accomplir sa tche de biographe, dveloppe-
ment classique et lieu commun de la rhtorique hagiographique
9
Je donne entre parenthses lenombre approximatif depages.
289
. . V
(3pages.). Ce prambule est bien entendu absent du texte deLyt-

kin;
ensuite commence lavie dEtienne par un premier chapitre
o lauteur sattache essentiellement dcrire lesdons particuliers,
intellectuels etspirituels, lesqualits morales dEtienne, son got
pour ltude, et en particulier la lecture des textes religieux, son
sjour Rostov et son diaconat, son apprentissage du grec et du
zyrine etson dsir daller vangliser lesZyrines (1314 pages).
Ce premier chapitre se termine par la prire dEtienne ,
(4 pages);
lechapitre suivant est consacr lapremire glise dePer-
mie, quil consacre au nom de la Trs Sainte et Trs Pure Trs
bnite Souveraine notre Mre deDieu etToujours Vierge, ensa glo-
rieuse Annonciation (

)10, mais aussi lhistoire
de son accueil par les Zyrines et lhostilit quil rencontre
dabord, aux attaques auxquelles il doit faire face, et aux prdica-
tions quil donne (6 pages);
ce chapitre est suivi par un autre intitul ,
o il explique aux Zyrines le sens de sa mission. Ensuite sont
dcrites les ractions des uns et des autres, les uns favorables,
lesautres demeurs incroyants ouhostiles (10 pages);
lechapitre suivant est lemorceau debravoure, lepassage
le plus connu, le centre du texte:le dbat, la joute entre Etienne
etle sorcier Pam (qui sait aussi bien quEtienne tirer ses arguments
de la Sainte Ecriture), puis le dfi quils se lancent lun lautre,
ladfaite dePam qui finalement refuse par peur dese prter aux
preuves par le feu et par leau qui sont proposes. Le chapitre
setermine par une prire, mais lesorcier refuse malgr sa dfaite
decroire etde se faire baptiser ( )
Ilest alors, nonpas mis mort, malgr lesconseils etles pressions
deses anciens fidles, mais banni par Etienne (13 pages et 6 pages);
10
Aprs son accession lpiscopat, cette glise devint cathdrale. Etienne
btit aussi une autre glise ddie saint Nicolas, puis une autre, sur un lieu
deculte idoltre, quil ddia pour cette raison saint Michel Archange, vain-
queur des esprits des tnbres, et qui devint un monastre et prs de cette
glise un lieu pour ses collaborateurs etune cole pour enfants.
290
Yves Avril
chapitre suivant:Etienne est consacr vque:il part pour

Moscou o ilrencontre legrand prince Dimitri Ivanoviotch (Dons-
ko) et le patriarche Pimen, auxquels il demande un vque pour
laPermie. Ceux-ci finalement netrouvent personne plus habilite
etplus digne quEtienne lui-mme (4 pages);
les deux chapitres qui suivent ne sont pas en succession
chronologique:lun
(5 pages), lautre (11 pages)11. Le chapitre
de Lytkin sur la composition de lalphabet zyrine est beaucoup
moins long que lechapitre correspondant dEpiphane (7pages chez
celui-ci, quelques lignes chez Lytkin). Une prire suit et, sans titre
particulier, un certain nombre defaits lactif dEtienne, comme
une suite au chapitre sur son piscopat;
sans solution decontinuit, Etienne revenu Moscou lap-
pel du mtropolite Kiprian Moscou donne son dernier enseigne-
ment ses disciples etles renvoie enterre permienne. Prire suivi
denseignement 2 pages);
ensuite mort dEtienne (2 pages);
etlestrois dplorations (), celle desPermiens (5 pages),
celle delEglise dePerm 7 pages ) suivi dune prire pour lEglise
dePerm (2 pages), celle du moine biographe ( )
(13 pages).
Il faut remarquer que ces dplorations () occupent, dans
letexte dEpiphane, peu prs lequart delensemble du texte.
11
Lytkin asupprim ledveloppement sur lhistoire delcriture, lnum-
ration desphilosophes grecs qui ont contribu laconstitution delalphabet
grec, lacomparaison entre Etienne etles savants grecs, lavantage du cra-
teur de lalphabet, de la grammaire et des traductions zyrines,. Il a rduit
auminimum lescalculs pour ladatation mais retenu ladate finale: 6883 depuis
lacration du monde ( 1375 ap. J. C.), Mama tant chef dela Horde etDimitri
Ivanovitch, grand-prince deVladimir.
291
. . V
A ladiffrence du rcit deLytkin, laVie dEpiphane

est moins une biographie oumme une hagiographie
quune prdication ()12
La centaine depages que contient luvre dEpiphane est nour-
rie dabondantes citations delEcriture (on acompt 340 citations
delEcriture, Ancien etNouveau Testament, dont 158 desPsaumes,
et il y en a certainement davantage), la plupart rfrences dans
ldition de , et en trs grande partie supprimes dans
la variante quen a donne Lytkin. Les accumulations lexicales
(, , , , ,
, , , , , ...)
ont t rduites. La plupart des dveloppements dEpiphane ont
t aussi carts. Ainsi lorsque celui-ci parle de la construction
et de la ddicace de lglise de lAnnonciation, il prcise que son
nom est en rapport avec la fte du 25 mars et en prend le pr-
texte dun dveloppement:

, :
(mois du commencement de la vie,
de la cration de lunivers et des cratures; 21 mars, de la cra-
tion dAdam; delExode desHbreux dEgypte etde latraverse
delaMer Rouge, delentre dans laTerre promise etde lafondation
deJrusalem; delafte rituelle dela Pque prescrite aux isralites;
delAnnonciation dela Vierge Marie, dela crucifixion, delarsur-
rection; delattente dela rsurrection desmorts, duretour du Christ
dans sa gloire pour le Jugement dernier). Aprs quoi, Epiphane
crit: ,
, .
Chez Lytkin, des trois dplorations sont rduites une seule,
et cest tout fait naturellement la ,
celle attribue au pays, la terre, qui subsiste. Si le texte se ter-
mine par un , celui-ci est rduit
5ou6lignes.
12
O. Ph. Konovalova crit cependant: , ,
,
, .
292
Yves Avril
Cela dit, laversion deLytkin nest pas totalement une rduction

dela Vie dEpiphane. Dabord elle est annote abondamment, tant
du point devue historique que du point devue critique. Par exemple,
dans lechapitre consacr lalphabet zyrine compos par Etienne,
ilconteste lopinion deM.I Mikhalov, qui fut son matre etson ami
( ) etselon qui, siEtienne pour com-
poser son alphabet na pas pris comme modle lalphabet cyrillique,
cest parce que lesZyrines avaient delantipathie pour lesRusses13;
ni lalphabet grec parce que laprononciation grecque, trop douce,
neconvenait pas au zyrine, langue plutt rude; ni lhbreu parce
quil nele connaissait pas, etquil sest donc tourn vers le
quil connaissait depuis Oustioug. Lytkin rpond que le qui
signifie marque, signe, indication, servant pour les indi-
cations de route ou les calendriers, na jamais t lquivalent
delettres, quil ny aaucune ressemblance entre les etlal-
phabet dEtienne, quon nesait pas siEtienne asuounon lalangue
hbraque, quEtienne savait parfaitement le grec, que le dessin
deslettres grecques etslaves auXIVesicle montre quEtienne sen
est inspir quand ila compos son alphabet.
Ensuite, Lytkin nourrit son abrg dEpiphane dapports ext-
rieurs, enparticulier destudes deM. I. Mikhalov. Ainsi Lytkin
emprunte Mikhalov ce dtail: lorsquEtienne, arrivant en pays
permien, sarrte Gam, il connat dabord le succs et conduit
beaucoup degens lavraie foi. Mais ilapprend ensuite que lesnou-
veaux convertis sont retourns lidoltrie etrecommencent man-
ger des cureuils, alors, en quelque sorte, il les maudit en disant:
, !
Dautre part, ona remarqu que laVie dEpiphane se distingue
par labsence complte de rcits de miracles, ce qui est rare pour
lesvies desaints, moins quon appelle miracle lefait que lesorcier
13
Un des arguments du sorcier Pam pour dtourner ses compatriotes
et anciens fidles de la nouvelle religion apporte par Etienne est de dire
que cest un tranger, un Russe de Russie, pays do viennent les exactions,
lesimpts, auquel ondoit livrer lesrichesses dela Permie. Tandis que je rdi-
geais ce texte, jai reu le dernier n de la revue dtudes finno-ougriennes
ADEFO: un desarticles dcrivait ladifficile condition desvanglistes dans
un village komi: le principal motif dela dfiance desgens du village tait que
lechef dela mission vangliste tait amricain etdonc quil apportait unereli-
gion deltranger, etde plus dun pays dont ilfallait se mfier.
293
. . V
Pam refuse derelever ledfi du jugement deDieu par lefeu etleau.

Dans laVie telle que lareprend Lytkin, ily aau moins deux signes
miraculeux, que Lytkin aemprunt dautres traditions ouauteurs.
Lytkin laisse dect lalgende, qui nexiste pas nonplus chez
Epiphane, de la navigation dEtienne sur un rocher (
14), ainsi que lhistoire merveilleuse dela victoire dEtienne
sur leterrible sorcier Krt-Aika (Aka defer) qui barrait laVyt-
chegda dechanes defer pour empcher lesbateaux depasser etles
dpouiller: Etienne alors, remontant le fleuve en bateau, frappa
la chane de sa croix et la chane tomba dans leau; les normes
vagues souleves par Krt-Aika dans sa fureur, saplatirent devant
lesigne decroix trac par Etienne. L fut fond levillage de-
(lgende rapporte par M. I.Mikhalov au XIXe sicle)15.
Lytkin raconte aussi que la troisime anne de son piscopat
(1386) les Vogouls dvastrent les villages de la Haute Vytchegda
et de la Syssol et sapprochrent dOustvym. Lvque Etienne
alla au-devant deux. LesVogouls deloin remarqurent sa barque;
son visage semblait terrible, ses vtements enflammes, lui-mme
comme lanant desflches defeu. LesVogouls prirent peur, aban-
donnrent leur butin etsen allrent16.
Les deux faits miraculeux quil ajoute laVie dEpiphane ont
valeur plus symbolique que merveilleuse.
Il commence sa narration par cette anecdote lgendaire, quil
tire de la vie de saint Procope ( -, 8 I,
.):Marie navait que trois ans quand avec ses parents
elle entra dans lglise cathdrale, lheure des vpres; le bien-
heureux Procope17, ami de Simon, sinclina jusqu terre devant
14
Voir . . , spcialiste demythologie komie qui acrit ce pro-
pos une tude sur lemotif: . .
15
Voir Konakov N. D. Komi Mythology. Budapest; Helsinki, 2003.
16
Cette histoire rappelle celle qui est en relation avec la destruction,
raconte par M.I.Mikhalov, du lieu deculte idoltre o saint Etienne fera
construire lglise ddie saint Michel Archange (
): 1000
; .
17
Dans lapremire moiti du XIIIe sicle, Procope, jeune commerant alle-
mand, vint pour ses affaires Novgorod o ilstablit. Ilpassa du catholicisme
lorthodoxie et sinstalla Oustioug o il demeura jusqu sa mort au dbut
duXIVe sicle (1303). Ilvivait, sans vouloir y pntrer, au porche delacathdrale.
294
Yves Avril
elle et dit haute voix:

. Ceux qui enten-
daient, stonnant, disaient: Perm peut-il y avoir un vque?18
Cette anecdote nous intresse dabord parce quelle rappelle
cet pisode de lEvangile de saint Luc o, lors de la prsentation
de Jsus au temple, le vieillard Simon (nom du pre dEtienne)
prophtise Marie (nom dela mre dEtienne)la destine deson
fils et la sienne propre, ensuite parce que les assistants, tonns,
disent: ?, rappelant dans lafor-
mulation lesparoles deNathanal:
? (Ion. 1, 46).
Le deuxime signe miraculeux est peut-tre plus significatif
encore, et on en rencontre des exemples assez proches dans plu-
sieurs vies desaints. Ilest tir dela vie desaint Serge deRadonge,
compose, elle aussi par Epiphane leTrs Sage.
En 1390, quand Etienne part pour Moscou,
i
, ;
i i.
i ,
6 (
), : ,
:
, ! i
.
, , ,
, :
, ;
!
i, : ,
Cest l quil se lia avec levnrable Kiprian, fondateur du monastre desaint
Michel Archange et avec lesparents dEtienne. Savie at raconte par Simon,
pre dEtienne.
18
i ,
, i,
i, ,
:
. , , :
? ( .... C. 42).
295
. . V
, ,
,
19.
Ces deux faits miraculeux montrent que Lytkin veut donner
lavie dEtienne, une valeur prophtique: Etienne est annonc ds
avant sa naissance, tel lesaint Jean Baptiste du cantique deZacha-
rie ( (Luc. 1, 76)), comme lvque desPermiens;
la salutation et la bndiction rciproque des deux saints, Serge
etEtienne, inabsentia corporali etin praesentia spirituali, signifient
lunion dela vie rmitique etde lavie missionnaire, delaRussie
etde laPermie.
La vocation du philologue Lytkin est trs influence par celle
desaint Etienne. Ils sont tous deux, chacun sa manire, desvan-
glisateurs, lun plus port sur lenseignement du christianisme,
lautre, plus intress lenrichissement, ladiffusion dela langue
etde laculture zyrines. Etienne apprend lezyrine pour vang-
liser etbaptiser lepeuple komi, Lytkin apprend lerusse etle tra-
duit en zyrine par amour pour son pays et aspiration nationale.
Sadevise taiten komi: , (Assez
rv, peuple komi).

1.
13831501: . . / .
. . ; . .: . . -, 1995. 464 .
2. / . , -
,. . . .: , 1995.
280 c.
3. Konakov N. D. Komi Mythology. Budapest; Helsinki:
Finnish Literature Society, 2003. 436 p.
References
1. Konakov N. D. (2003) Komi Mythology, Budapest/Helsinki:
Finnish Literature Society, 436 p.
2. Likhachev D. S. (1995) Svyatitel Stefan Permskiy [Stephen
ofPerm], Saint-Petersburg: Glagol, 280 p.(in Russian)
19
C. 6970.
296
Yves Avril
3. Lytkin G. S.(1995) Zyryanskiy kray pri episkopakh permskikh

i zyryanskiy yazyk 13831501: Posobie pri izuchenii zyryanami russkogo
yazyka [Zyryan district under bishops ofPerm in13831501: Manual
for studying Russian by Zyryans], Moscow: Rus. reklam. izd-vo,
464p.(in Russian)
297
. . V
264.17
,
-
(. , . 140, , 193149)
tikhomirov@live.com
:

, 27. 05. 2016 .
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298
Volume V

Anton Vladimirovich Tihomirov
Doctor in theology, Theological seminary

of the Evangelical-Lutheran Church
(derevnya Novosaratovka, 140, Leningrad region, Russia, 193149)
tikhomirov@live.com
Fake pearl:
chants of Paul Gerhardt in Russian translation
The article is a cut Russian translation of the report, read 05. 27. 2016
in Lbeck at the conference Paul Gerhard in the Baltic area. The text
examines the translations of the Gerhardts hymns exclusively within
theEvangelical Lutheran Church. Paul Gerhard (16071676) was thegreat-
est poet in the history of Lutheranism, who wrote a variety of traditional
Lutheran hymns, which latterly inspired work of J.S.Bach. Many Paul Ger-
hards chants sound today on worship of the Evangelical LutheranChurch
in Russia both in the original language and in the Russian translation.
This publication analyzes the texts of Russian translations of hymns,
which were included in the official collection of hymns of the Evangeli-
cal Lutheran Church. Despite their quantity, translations of chorales dont
correspond much with the German original. This is partly because of poor
language knowledge (especially in1990s, when within the period ofrevival
of the Lutheran liturgical life translations were prepared in a hurry) and
partly because ofthelack oftheologically educated compilers. Trying togive
more spiritual depth, translators actually changed specific terms or even
whole lines that distorted texts and vulgarized their meaning. Theauthor
notes, that the intentional desire to replace complicated poetics by banal
pious rythms, is an attempt tomakechants more understandable and simple
for broad audience. Theauthor comes to the conclusion that, although with-
out hymns of Paul Gerhardt it is impossible to imagine theLutheran service
inRussia, translations do not correspond to the original texts. Thegreat Ger-
man poet and spiritual Church leader still awaits his translator.
Key words: hymns, psalms, hymns, German, theology, vulgarization,
spirituality
299
. . V
, ,
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XVII ., 1.
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(1662 .).
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3. , ,

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.: Bunners C. Paul Gerhardt:
Weg Werk Wirkung /4 Auf. Gttingen, 2007.
2
. XVII.//
Der Bote / . 2006. N 3 // URL: http://www.elkras.ru/statii/paul_
gerhardt_velikii_poet_d.jdx ( : 9. 10. 2016). -
, -
,
: . . ,
..//. 2006. 5. . 916; . . Rhythmica oratio
//
. 2011. 1. . 133142; . . -
-
// . 2012. 32.
. 2935; . .
// . IX -
-
/ . . . . , 2014. . 257262.
3
., : .
. // URL: http://st-katharina-orgel.ru/o_muzyike.
html ( : 9. 10. 2016).
300
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O Haupt voll Blut und Wunden ( , )
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: Tikhomirov A. Dialog vor Gott. Deutsche Kirchenlieder
auf Russisch: theologische und sprachliche Wandlungen. Erlangen: Fried-
rich-Alexander-Universitt Erlangen-Nrnberg, 2005 // URL: https://opus4.
kobv.de/opus4-fau/frontdoor/index/index/docId/140 ( : 11.
05. 2012). :
TikhomirovA. Verlorener Schatz? Bemerkungen zur Geschichte und Theologie
des Gesangbuches der evangelisch-lutherischen Kirche (Russlands) // Luthe-
301
. . V
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Evangelisches Gesanguch (EG) Evangelisches
Kirchengesangbuch (EKG). -
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EG,
29 535. :
rische Kirche in der Welt. Jahrbuch des Martin-Luther-Bundes / Hrsg. von.

H.-M.Weiss. 2015. Fol. 62. S. 222237.
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24 Wie soll ich dich empfangen (, , , -
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36 Ich steh an deiner Krippen hier ( );
56 Nun lasst uns gehen und treten ( );
71 (72) O Haupt voll Blut und Wunden ( , -
);
73 Ein Lmmlein geht ( );
170 Geh aus, mein Herz (, , );
187 Nun ruhen alle Wlder (, );
233 Ist Gott frmich ( );
282 Befiehl du deine Wege ( );
301 Ich singe dir mit Herz und Mund (
);
303
. . V
302 Sollt ich meinem Gott nicht singen (

!).
24, 73, 187, 233, 282, 301 -
( ,
, 1915 . )
. (-
1990- 2000- .)
: Ich steh an deiner Krippen hier
( 36, . . --
, ), Nun lasst uns gehen und treten (-
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170, . . , . , ), Sollt ich
meinem Gott nicht singen ( !
302, . . , -).
O Haupt voll Blut und Wunden ( 71(72))
, , . -
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Ich steh an deiner Krippen hier (
36), Nun lasst uns gehen und treten ( 56), O Haupt voll Blut
und Wunden ( , 71(72)).
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Sollt ich meinem Gott nicht singen (
!)
OHaupt voll Blut und Wunden ( , ).
,
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.
6
.: Tikhomirov A. Dialog vor Gott. S. 2627.
7
.: Tikhomirov A. Dialog vor Gott. S. 3637.
305
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(. . ): Tikhomirov A. Dialog vor Gott. S. 133164.
9
/ , / -
/ . / , / -
,/ / .
10
: 11. DieWelt, diemag zerbrechen, /du stehst mir ewig-
lich: / kein Brennen, Hauen, Stechen / soll trennen mich und dich; / kein
Hunger und kein Drsten, /kein Armut, keine Pein, /kein Zorn dergroen
Frsten /soll mir ein Hindrung sein. 12. Kein Engel, keine Freuden, /kein
Thron, kein Herrlichkeit, / kein Lieben und kein Leiden, / kein Angst und
Fhrlichkeit, /was man nur kann erdenken, /es sei klein oder gro: /derkei-
nes soll mich lenken /aus deinem Arm und Scho.
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:
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12 .
11
Ach bleib mit deiner Gnade ( )
7. .: / , ! /
,/ .
: Ach bleib mit deiner Gnade /bei uns, Herr Jesu Christ,/dass
uns hinfort nicht schade /des bsen Feindes List.
12
: Wie soll ich dich empfangen / und wie begegn ich dir,
o aller Welt Verlangen, /o meiner Seelen Zier? O Jesu, Jesu, setze /mir selbst
dieFackel bei, damit, was dich ergtze, /mir kund und wissend sei.
307
. . V
, , -
- .

Ich steh an deiner Krippen hier (
):
, .
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,
13.
.
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.
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13
: Ich sehe dich mit Freuden an / und kann mich nicht
satt sehen; / und weil ich nun nichts weiter kann, / bleib ich anbetend ste-
hen. / O da mein Sinn ein Abgrund wr / und meine Seel ein weites
Meer,/da ich dich mchte fassen!
:
; , ,
. ,
, !
14
. : Auch drft ihr nicht erschrecken /vor eurer Snden
Schuld; /nein, Jesus will sie decken /mit seiner Lieb und Huld. /Er kommt,
er kommt denSndern /zu Trost und wahrem Heil, /schafft, dass bei Gottes
Kindern /verbleib ihr Erb und Teil.
308
. .
, , , . ,
: ...
, ,
. , -
-
. -
. , ,
Befiehl du deine Wege (
) ,
. Hhle () -
Hlle ()!
Ist Gott frmich (
), , -
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-

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15
: Dein ewge Treu und Gnade, /o Vater, wei und sieht,/was
gut sei oder schade / dem sterblichen Geblt; / und was du dann erle-
sen/dastreibst du, starker Held, /und bringst zum Stand und Wesen,/was
deinem Rat gefllt.
: , ,
, ; , , ,
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309
. . V
( ) ,
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, , 1- Befiehl
du deine Wege ( ).
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310
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. -

,
.

1. . . -
// -
. 2012. 32. . 2935.
2. . . Rhythmica oratio
// -
. 2011. 1. . 133142.
3. . .
// . IX -
- -
/ .
... : . . -, 2014. . 257262
4. .
XVII .// DerBote/. 2006. N 3 //URL: http://www.elkras.
ru/statii/paul_gerhardt_velikii_poet_d.jdx ( : 9. 10.
2016).
5. -
/ . . . , . . . .:
. . . . 501 .
6. . . , . . //-
. 2006. 5. . 916.
7. .
. //URL: http://st-katharina-orgel.ru/o_muzyike.html
( : 9. 10. 2016).
8. Bunners C. Paul Gerhardt: Weg Werk Wirkung / 4 Auf.
Gttingen: Vandenhoeck & Ruprecht, 2007. 320 s.
9. Tikhomirov A. Dialog vor Gott. Deutsche Kirchenlieder
aufRussisch: theologische und sprachliche Wandlungen. Erlangen:
Friedrich-Alexander-Universitt Erlangen-Nrnberg, 2005. 274 s.
311
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10. Tikhomirov A. Verlorener Schatz? Bemerkungen zur

Geschichte und Theologie des Gesangbuches derevangelisch-luthe-
rischen Kirche (Russlands) //Lutherische Kirche inder Welt. Jahrbuch
des Martin-Luther-Bundes / Hrsg. von. H.-M. Weiss. 2015. Fol. 62.
S.222237.
R eferences
1. Bunners C. (2007) Paul Gerhardt: Weg Werk Wirkung
(4thed.), Gttingen: Vandenhoeck & Ruprecht, 320 p.
2. Gaydukova T. M. (2012) Tsvetooboznacheniya antropotsen-
tricheskoy sfery v proizvedeniyakh nemetskikh poetov [Color signs
ofanthropocentric scope ofthe works ofGerman poets], Vestnik Chel-
yabinskogo gosudarstvennogo universiteta, vol. 32, pp. 2935.
3. Gero O. V. (2011) Rhythmica oratio i ee parafrazy v lyuteranskoy
pesennoy traditsii [Rhythmica oratio and its paraphrases intheLuther-
an song tradition], Nauchnyy vestnik Moskovskoy konservatorii, vol. 1,
pp.133142.
4. Lipnickiy A. I. (2014) Sovremennaya muzykalnaya kultura
sibirskikh lyuteran [The contemprorary musical culture ofthe Siberian
Lutherans], Cerkov i iskusstvo. Materialy IX Vserossiyskikh nauchno-
obrazovatelnykh znamenskikh chteniy Traditsionnye tsennosti v uslovi-
yah globalizatsii (Ed. M. L. Kosmovskaja), Kursk: Kursk. gos. un-t,
pp.257262.
5. Ratc D. (2006) Paul Gerhardt velikiy poet duhovnykh pesen
v XVII v. [Paul Gerhardt: Afamous poet ofreligious songs ofthe 16th
century], Der Bote/Vestnik, n. 3, URL: http://www.elkras.ru/statii/
paul_gerhardt_velikii_poet_d.jdx (9. 10. 2016).
6. Tikhomirov A. (2005) Dialog vor Gott. Deutsche Kirchenlie-
der auf Russisch: Theologische und sprachliche Wandlungen, Erlangen:
Friedrich-Alexander-Universitt Erlangen-Nrnberg, 274 p.
7. Tihomirov A. V., Prilutskiy A. M. (2009) Sbornik pesnopeniy
Evangelichesko-lyuteranskoy Tserkvi [Hymns ofthe Evangelical-Lutheran
Church], Saint-Petersburg: Pechatnyy dvor im. A. M. Gorkogo, 501 p.
8. Tikhomirov A. (2015) Verlorener Schatz? Bemerkungen zur
Geschichte und Theologie des Gesangbuches der evangelisch-lutheri-
schen Kirche (Russlands), Lutherische Kirche inder Welt. Jahrbuch des
Martin-Luther-Bundes (Ed. H.-M. Weiss), vol. 62, pp. 222237.
9. Tihomirov A. (2016) Vozrozhdenie duhovnoy muzyki v tserkvi
sv. Ekateriny [The renaissance of the religious music in St. Catherine
Church], URL: http://st-katharina-orgel.ru/o_muzyike.html (9. 10.
2016).
10. Sidorova E. V. (2006) Horal, vdokhnovivshiy I. S. Baha
[Thechoral that inspired I. S. Bach], Muzykovedenie, n. 5, pp. 916.
312

. . V
284.1
. . ., ,
-
( ., . 7, -, 197110)
pavel_kryloff@mail.ru
. .
:
( , 2016)
. . -
: (: -
. ., 2016. 216 .).
,
I, -
,
.
.., ,
, -
.
-
,
.
: , , , -
,
314
Volume V

Pavel Valentinovich Krylov
PhD inHistory, leading researcher,

Russian Academy of Science, Institute of History
(Petrozavodskaya ulitsa, 7, Saint-Petersburg, 197110)
pavel_kryloff@mail.ru
Review on the monography

Lyuterane v Karelii: Istoricheskie zametki
[Lutherans in Karelia: Historical notes]
by S. E. Y alovitsyna (P etrozavodsk , 2016)
The monograph of S. E. Yalovitsyna Lutherans in Karelia: Historical

essays (Petrozavodsk: IP Markov N. A., 2016. 216 p.) is reviewed.
Thebook examines the main stages of the history of Lutherans in Karelia,
which originated from the time of reforms of Peter the Great and due
toemergence of a large number of Lutheran professionals, who formed
a basis of the local communities. The author gives a high estimation
of the work of S. E. Jalovitsyna, marking out extensive source base,
clarity and reasonableness of the material, absence of significant factual
errors. Special attention is given to the general idea of the monography,
i. e. the evidence of the harmonious coexistence of representatives
ofdifferent Christian denominations in Karelia, which can serve as a good
example for our contemporaries.
Key words: Peter the Great, Protestantism, Reformation, parish
activities, Laestadius
315
. . V
-
, -
, , I
,
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1
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2
. . .
, 2009.
3
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4
. . ., 2008.
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1990-.
-
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.

1. . . .: -
, 2006. 160 .
2. . .
. : , 2009. 174 .
3. . . .: ,
2015. 232 .
4. . . .: -, 2008.
280.
5. . . :
. : . ., 2016. 216 .
R eferences
1. Khiiva I. (2008) Iz doma [From home], Saint-Petersburg:
Nestor-Istoriya, 280 p.
2. Riekhkalaynen Yu. (2009) Ingermanlandskie finny. Istoriya
i sudba [Ingrian Finns. History and destiny], Petrozavodsk: Periodika,
174p.
319
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3. Saarisalo A. (2015) Lestadius prorok Severa [Laestadius

Prophet ofthe North], Saint-Petersburg: Gyol, 232 p.
4. Vanaselya T. (2006) Proshchenie osvobozhdaet [Forgiveness
frees], Saint-Petersburg: Nestor-Istoriya, 160 p.
5. Yalovitsyna S. E. (2016) Lyuterane v Karelii: Istoricheskie
ocherki [Lutherans inKarelia: Historical essays], Petrozavodsk: IPMar-
kov N.A., 216 p.
320

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. 122.
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Referenses
1. Zhitenjov S. Ju. (2015) Palomnichestvo kak religioznoe
nasledie (chast 1) [Pilgrimage as religious heritage (part 1)], Zhurnal
instituta nasledija, n. 1, pp. 414.
2. Komissarova T. S., Jejdemiller K. Ju. (2016) Palomnichestvo
na Svyatuyu Zemlyu: Istoriya, perspektivy, bezopasnost [Pilgrimage
to the Holy Land: History, prospects, safety], Servisu i turizmu
innovatsionnoe razvitie. Materialy VIII mezhdunarodnoy nauchno-
prakticheskoy konferentsii (Ed. T. S. Komissarova), pp. 117124.
3. Suhova N. Ju. (2012) Palomnicheskie poezdki v Svyatuyu
Zemlyu i na Afon prepodavateley i studentov duhovnykh akademiy
[Pilgrimage travels to theHoly Land and to Afon ofteaching stuff and
students of the Religious Academy], Vestnik Pravoslavnogo Svyato-
Tikhonovskogo gumanitarnogo universiteta. Seriya 2: Istoriya. Istoriya
Russkoy Pravoslavnoy Tserkvi, n. 6, pp. 2034.

,
. .
(. , . 4/25, , 115035)
palamarenko.2012@mail.ru
Evgeniy Viktorovich Palamarenko

PhD student, St. Cyril and Methodius School
of Post-Graduate and Doctoral Studies
(ulitsa Pyatnitskaya, 4/2s5, Moscow, Russia, 115035)
palamarenko.2012@mail.ru
333
. . V
ber dieKonferenz
Auswirkungen derReformation auf Russland
Am 17. September fand inSt. Petersburg eine Konferenz unter

dem Titel Auswirkungen der Reformation auf Russland: Pr-
sentation und Diskussion aktueller Forschungen Petersburger
Wissenschaftler statt, die von der St. Annen- und St. Petri-
gemeinde in Zusammenarbeit mit der Staatlichen Universitt
St. Petersburg und der Arbeitsgemeinschaft fr Pommersche
Kirchengeschichte veranstaltet wurde. Fr die wissenschaft-
liche Vorbereitung zeichneten Prof. Andrej Prokopjew, Prof.
Werner Buchholz undDr.Christoph Ehricht (von 1999 bis 2002
Propst inSt. Petersburg undPastor derSt. Annen- undSt. Petri-
gemeinde) verantwortlich.
Die auf der Konferenz gehaltenen Vortrge deckten einen
weiten historischen Zeitraum ab vonder Zeit derHerrschaft
Iwans IV. ber die petrinische Epoche bis zur Gegenwart ein-
schlielich eines Ausblicks indie Zukunft. Darber hinaus hatten
die Themen der Vortrge eine groe Bandbreite und berhrten
Aspekte unterschiedlichster Fachbereiche, darunter aus der Lite-
ratur- und Musikwissenschaft, und erffneten neue Blickwinkel
auf dieAuswirkungen kultureller Kontakte zwischen denvom Pro-
testantismus geprgten Lndern Nord- undWesteuropas unddem
russischsprachigen Raum.
Wie aus demeinleitenden Vortrag vonProf. Prokopjew zuerfah-
ren war, gab es berdie Kontakte im Bereich desKultur- undGeis-
teslebens hinaus auch Einflsse der deutschen Geschichtsschrei-
bung auf die russische Geschichtsschreibung zur Reformation
bisin diesowjetische Zeit hinein.
Wenn es um Kontakte zwischen denKonfessionen ging, waren
Diskussionen in Glaubensfragen und Einflsse nur auf hchster
Ebene zulssig bzw. erwnscht. Prof. Wjatscheslaw Schaposch-
nik beschrieb inseinem Beitrag u.a., wie Iwan IV. einen detaillier-
ten Disput mit Jan Rokita fhrte, wobei diesem zugesichert wurde,
334
Gerhard Reutter
nicht mit demBann belegt zu werden. Iwan IV. bezeichnete diepro-
ber die Konferenz Auswirkungen der Reformation auf Russland

testantische Lehre jedoch als Irrglaube. Auslndern, diesich inRuss-
land aufhielten, wurde von den jeweiligen russischen Herrschern
zugestanden, ihren Glauben zu praktizieren, einfache Unterta-
nen jedoch als Hretiker verfolgt, sofern sie reformatorische Ideen
aufgriffen.
In das Begrbniszerimoniell fr Peter den Groen im Jahre
1725, berdas Prof. Prokopjew inseinem zweiten Vortrag sprach,
fanden protestantische Elemente Eingang nicht zuletzt aufgrund
derTatsache, dass dieBestattungskommission vonden Protestan-
ten mit schottischen bzw. dnischen Wurzeln Jacob Bruce undHer-
man Bohn geleitet wurde.
Bei aller Aufgeschlossenheit der Zaren und formeller Tole-
ranz gegenber protestantischen Gemeinden waren Gottesdienste
undPredigten inrussischer Sprache bis Ende des19. Jahrhunderts
in Russisch nicht zugelassen und die protestantischen Gemeinden
definierten sich auch berdie Nationalitt ihrer Mitglieder.
Die Nationalitt oder familiren Wurzeln waren auch
ein Moment bei der Wiederentstehung protestantischer Gemein-
den inder postsowjetischen Zeit unddie Protestanten inRussland
erfuhren nicht wenig Untersttzung aus der historischen Heimat.
Fr einen gedeihlichen Fortbestand inder Zukunft ist jedoch eine
Besinnung auf dieeigenen Krfte injeder Hinsicht notwendig, wie
aus demVortrag vonDr. Anton Tichomirow, Rektor desSeminars
der Evangelisch-Lutherischen Kirche in Nowosaratowka, hervor-
ging, derauf einen Abriss derGeschichte derLutherischen Kirche
inNordwestrussland vonDr. Michail Schkwarowskij folgte.
Der Vortrag ber protestantische Spuren in der Literatur
von Dr. Larissa Polubojarinowa zeigte, dass das Deutschlandbild
inder russischen Literatur bis ins 20. Jahrhundert hinein durch pro-
testantische Zge bestimmt war im Gegensatz zu demheutzuta-
ge weltweit hufig verbreiteten bajuwarisch-lebensfreudig geprg-
ten Klischee. Die protestantischen Zge, diesich z.B. inderFigur
des Stolz in Iwan Gontscharows Roman Oblomow zeigen,
sindes, dieauch denanderen Teil derVorstellungen vonDeutsch-
land undden Deutschen dasstrebsame, mahaltende, ordnungs-
liebende Deutschlandbild ergnzen.
335
. . V
Eine erstaunliche neue Sicht auf Werke russischer Komponis-

ten erffnete Dr. Aelita Gusewa inihrem Vortrag unter demTitel
Protestantische Traditionen in der russischen Musikkultur.
Wer wrde auf Anhieb vermuten, dass Elemente deutscher Kom-
ponisten bedeutender Werke der Kirchenmusik von russischen
Komponisten aufgegriffen wurden? So lsst sich indem bekannten
Klavierzyklus Bilder einer Ausstellung von Modest Mussorgski
ein Zusammenwirken der slawischen (russischen) undprotestanti-
schen (deutschen) Intonation, wie z.B. bei Bach, feststellen undher-
aushren.
Nicht unerwhnt bleiben darf derHinweis, dass Orgelunterricht
in dem 1862 erffneten Konservatorium zum festen Bestandteil
desUnterrichtsprogramms gehrte unddieser bis indie 1880er Jah-
re inder Petrikirche stattfand.
Die Konferenz bot insgesamt eine groe Vielfalt an Themen,
eine Flle interessanter Fakten sowie insbesondere durch dieVor-
trge zur neueren Geschichte Denkanste frdie Zukunft.
Gerhard Reutter, M.A.

Member of the German Evangelical-Lutheran parish
of St. Anna and St. Peter,
(Nevskiy prospect, 2223, Saint-Petersburg, Russia, 191186)
visitpetrikirchespb@yandex.ru
,
-
c. c.
( ., . 2224, -, , 191186)
visitpetrikirchespb@yandex.ru
336
. .
.
.

2016 . . -
()

. ,
, , ,
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1611 . ( ),

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1805 . .
, 1632 .
,

-. ,
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. : 1.

,
.

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1
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/ . . . , . , . . ., 2015.
337
. . V
,
(16261689)

. -

.
,

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3500 ,

. ,
.

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,
?,

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:
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XX.,

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338
. .
., ,
.
,
.

, ,
, .
,
?
?
,
,
. , ,
,
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,
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-,

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. -

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339
. . V
,
, ,
.
. ,
. , ,

. ,

. ,
,
XVII .
.
, ,
, ,

.
,
. .
, ,
. ,
, , ,
,
, .
,
, ,
.
,
,
c.
( , . 8, -, 191186)
mikhail.ivanov@e-lci.org
Mikhail Vadimovich Ivanov,

master of theology, dean of the cathedral of the St. Mary
(Bolshaya Konyushennaya ulitsa, 8, Saint-Petersburg, Russia, 191186)
mikhail.ivanov@e-lci.org
340

. . .
.

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341
. . .
. .
. .
. .
. .

V XVI .
( (. ),
Ms. Vit. 241, 13v)

- 14.12.2016 .
60841/16. . . . 23. 300 .
C-
., . , . 10
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16. Knowles D. D. Thereligious orders in England. Vol. 1 Cam-

17. Lumby J. R. (1895) Chronicon Henrici Knighton, vel Chitton,

Religion. Church. Society

PhD inHistory, associate professor, University of Reims

The Cardinal of Lorraine and the liturgy in Reims

Charles of Guise, Cardinal of Lorraine, archbishop of Reims since 1538

A complex even enigmatic character, mistreated for a long time

was, until recently, little studied by historians ofearly modern times,

The Cardinal of Lorraine and the liturgy in Reims

1. Theparochial manual of1554 andthe logic

of sacramentels, a type of book which was later named a ritual.

The Cardinal of Lorraine and the liturgy in Reims

ofTrent precise instructions onthe use ofFrench foradministration

The Cardinal of Lorraine and the liturgy in Reims

2. Theprovincial council of1564. Implementing

areform ofchanting andmusic, lastly avery light correction ofmis-

The Cardinal of Lorraine and the liturgy in Reims

thestatutes ofthe cathedral chapter were revised toimpose an unaf-

The Cardinal of Lorraine and the liturgy in Reims

3. Theprocessions, expression ofthe devotions ofthe

andthe changes inthis domain. As early as 1548 or 1549 he founded

1560s by thewill ofCharles ofGuise (previously it was called thealtar

The Cardinal of Lorraine and the liturgy in Reims

toa blasphemy40. Ten years later, in1568, during thewars ofreligion,

The Cardinal of Lorraine and the liturgy in Reims

theuse ofFrench andto establish acatechetical type ofeduca-