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Димитрій Кидоніс (бл. 1324 – 1397/1398) – один із найяскравіших представників пізньовізантійської політичної та інтелектуальної еліти, який узяв чіткий курс на політичне, церковне, культурне зближення з латинським Заходом. Позиція Кидоніса відобразилася в його писемній спадщині. Поряд із творами політично-пропагандистського характеру, доробок Кидоніса містить переклади праць західних богословів, а також його власні богословські трактати, побудовані на засадах схоластики й спрямовані на захист віровчення Римської Церкви. Особливої уваги заслуговує так звана «Перша апологія» – своєрідний ідейний маніфест, який охоплює широке коло як політичних, так і богословських проблем. Пропонована стаття містить біографічний вступ і коментований український переклад «Першої апології». ; Demetrius Cydones (c. 1324–1397/1398) was one of the most prominent representatives of the late Byzantine political and intellectual elite, who positioned himself as a stalwart supporter of political, ecclesiastical and cultural convergence with the Latin West. This position is refl ected in his writings, consisting of political and propagandistic tracts, translations of western theologians and his own theological treatises based on the principles of scholasticism and aimed at defending doctrines of the Roman Church. The so-called "First Apology" is of a special interest, since it can be regarded as an ideological manifesto, covering a wide range of political and theological issues. The article includes introductory biographical notes and a Ukrainian translation of the "First Apology" with commentary.

The late Byzantine empire maintained close ties with the principalities of Rus, but these have been studied almost exclusively in the context of the crises surrounding the appointments of rival metropolitans for the East Slavonic lands in the mid- to late fourteenth century. Other types of sources show, however, that Rus was a subject of serious scholarly interest for several generations of late Byzantine intellectuals. The contemporary politics and geography of Rus, as well as its earlier conversion to Christianity under Byzantine auspices, are discussed in works of various genres and periods. Although the accuracy of these writings is limited, they reveal that the hostility which arose from the machinations in the church hierarchy was not the full story of Byzantine-Rus relations. Indeed, in the empire's weakened state post-1261, many members of the Byzantine elite viewed Rus as a powerful and reliable (if unsophisticated) supporter whose geopolitical success was thanks largely to Byzantium's civilising influence.

Historical subjects often seem to be unrelated to current political discourse still could be often politicized in present-day Russia. And Internet discussions on these historical subjects could well provide insight into the views of the various segments of the country's population. These Internet discussions become especially important sources when one tries to look into the minds of the Russian underground, those who have practically no legal outlet for presenting their views. For this reason, the movie The Death of the Byzantine Empire, shown in the very end of the Putin presidency, is especially important. The movie, created the Orthodox priest Tikhon Shevkunov, (presumably Putin's confessor) made clear references to contemporary Russia. In the view of the producer, the Byzantine Empire was strong when it followed its autocratic tradition and was attached to Orthodoxy. The movie generated extensive discussions, including among those who belong to Russia's political and intellectual fringe. Quite a few of them were neo-pagans; for them, Christianity, including Orthodox Christianity, was Russia's curse. For them, it was an Asian creed foreign to Aryan Russians. The fact that it was accepted by Russians implied that Russians had been subjugated by an alien, Asiatic, force. Many of these neo-pagans were quite pessimistic in regard to the country's future; and, indeed, their response indicates the deep alienation of quite a few Russians, which hardly bodes well for the country's future.

"In Greece Reinvented Han Lamers explores the transformations of Byzantine Hellenism in Renaissance Italy. Relinquishing their traditional Roman inheritance, the Byzantine intelligentsia in Italy generally portrayed themselves as 'children of the Hellenes'. On the basis of sources in Greek, Latin, and Italian, and at the crossroads of cultural, literary, and intellectual history, Greece Reinvented shows in what ways Greek exiles such as Bessarion, George Trapezuntius, Ianus Lascaris, Michele Marullo, and others redefined what it meant to be Greek in the Italian diaspora. Placing their renewed 'Greekness' in the context of the cultural exchange between Greeks and Latins, Greece Reinvented reveals the cultural dynamics behind the much-studied transfer of Greek learning from Byzantium to the Latin West"--

The article focuses on the issue of Byzantines' voluntary transition into the authority of Ottoman Turks as regarded by Byzantine writers. Referring to a number of works of intellectuals of the late 14th — early 15th century, the author identifies the reasons and motives that forced the Greek population to prefer the Ottoman rule. Contemporaries noted the plight of the Greeks in the besieged cities, the difficult economic situation and public dissatisfaction with the Byzantine government, which was unable to provide proper defense. Information given by Simeon of Thessalonica about the history of Thessaloniki in 1382–1429 allows recreating the picture of the Greek population's life in the times of sieges, and tells about changes of government in the city, its political and economic instability. The author concludes that the main motive of the Byzantines to move to the side of the invaders was to secure a stable and peaceful life which the Byzantine administration being unable to repel the Turks proved unable to provide, as well as previous experience of Turkish rule to ensure the loyalty of the Greeks. ; В статье рассматривается проблема добровольного перехода византийцев под власть турок-османов в оценках византийских писателей. По материалам произведений интеллектуалов конца XIV – начала XV вв. выявляются причины и мотивы, которые побудили греческое население предпочесть османское владычество византийскому. Современники отмечали бедственное положение греков в осажденных городах, тяжелую экономическую ситуацию, недовольство населения византийским правительством, неспособным организовать оборону. Сведения Симеона Фессалоникийского по истории Фессалоники в 1382–1429 гг. позволяют воссоздать картину жизни греческого населения в условиях осад, неоднократной смены владельцев города, политической и экономической нестабильности. Автор статьи заключает, что основным побудительным мотивом византийцев для перехода на сторону захватчиков было стремление обеспечить себе стабильную и спокойную жизнь, чего византийская администрация, не способная дать достойный отпор туркам, обещать не могла, а также предыдущий опыт турецкого господства, обеспечивший лояльность греков.

This article maintains that an unwarranted extension ofour ideas about the Western European Medieval world has led to several problems in many recent treatments of the historical emergence ofanthropological inquiry. Utilizing Byzantine sources, it suggests that the postulated Medieval break in the Western intellectual tradition is non‐existent and the result of an over‐emphasis on Western European developments at the expense of the larger socio‐cultuml milieu which constitutes the basis of that tradition. The broader anthropological position that emerges from this study involves a realization that interest in cross‐cultural behavior is basic to at least some individuals in every society and takes on added significance in state‐level systems.

"The Jewish-Greek tradition represents an arguably distinctive strand of Judaism characterized by use of the Greek language and interest in Hellenism. This volume traces the Jewish encounter with Greek culture from the earliest points of contact in antiquity to the end of the Byzantine Empire. It honors Nicholas de Lange, whose distinguished work brought recognition to an undeservedly neglected field, in part by dispelling the common belief that Jewish-Greek culture largely disappeared after 100 CE. The authors examine literature, archaeology, and biblical translations, such as the Septuagint, in order to illustrate the substantial exchange of language and ideas. The Jewish-Greek Tradition in Antiquity and the Byzantine Empire demonstrates the enduring significance of the tradition and will be an essential handbook for anyone interested in Jewish studies, biblical studies, ancient and Byzantine history, or the Greek language"--

This book follows the public life of Michael Palaiologos from his early days and upbringing, through to his assumption of the Byzantine imperial throne in 1258. It explores multiple narratives, highlighting the various public communities in the Byzantine polity, primarily focusing on intellectuals and clerks rather than the emperor himself. Drawing on insights from power relations, studies of class and the public sphere, this book provides an account of thirteenth-century Byzantium that highlights the role of communicative and symbolic actions in the public sphere, and argues they were integral to Palaiologos' political success. Aleksandar Jovanovic is Sessional Instructor in History at the University of the Fraser Valley in Abbotsford, Canada.

My dissertation studies the Byzantine episcopate at a crucial period in the history of the Empire. The evolutions of the episcopate revolve around the conception of the bishops' authority, which was based on their intellectual competence. The recruitment of a large part of the bishops among the literate clergy of Constantinople modifies the representation of their authority, which does not rest exclusively on the grace received during their chrismation and the power of order. The advanced intellectual training of the bishops and the relations they maintain with their friends living in the capital have consequences for the exercise of power in their diocese. The bishops' absenteeism being limited, the bishops took their role seriously in spite of the growing opposition between the capital from which they came and the provinces where they held their office. The bishops have implemented their intellectual, literary, theological and legal competence to govern their faithful, defend the interests of their diocese and participate in the pe1manent synod in Constantinople. The links with the Constantinopolitan aristocrats, materialized in the correspondences, appeared crucial for the good exercise of the episcopal government. The episcopate, however, does not resist ail its contradictions, especially that between the provinces and the capital. Their government is always liable to be contested by aristocrats, monks or lay people alike. ; Ma thèse constitue une étude de l'épiscopat byzantin à une période charnière de l'histoire de l'Empire. Les évolutions de l'épiscopat s'articulent autour de la conception de l'autorité des évêques, qu'ils fondent désormais davantage sur leur compétence intellectuelle. Le recrutement d'une partie importante de l'épiscopat parmi le clergé lettré de Constantinople modifie la représentation de leur autorité, qui ne repose pas exclusivement sur la grâce reçue lors de l'ordination et le pouvoir d'ordre. La formation poussée des évêques et les relations qu'ils maintiennent avec leurs amis ...

My dissertation studies the Byzantine episcopate at a crucial period in the history of the Empire. The evolutions of the episcopate revolve around the conception of the bishops' authority, which was based on their intellectual competence. The recruitment of a large part of the bishops among the literate clergy of Constantinople modifies the representation of their authority, which does not rest exclusively on the grace received during their chrismation and the power of order. The advanced intellectual training of the bishops and the relations they maintain with their friends living in the capital have consequences for the exercise of power in their diocese. The bishops' absenteeism being limited, the bishops took their role seriously in spite of the growing opposition between the capital from which they came and the provinces where they held their office. The bishops have implemented their intellectual, literary, theological and legal competence to govern their faithful, defend the interests of their diocese and participate in the pe1manent synod in Constantinople. The links with the Constantinopolitan aristocrats, materialized in the correspondences, appeared crucial for the good exercise of the episcopal government. The episcopate, however, does not resist ail its contradictions, especially that between the provinces and the capital. Their government is always liable to be contested by aristocrats, monks or lay people alike. ; Ma thèse constitue une étude de l'épiscopat byzantin à une période charnière de l'histoire de l'Empire. Les évolutions de l'épiscopat s'articulent autour de la conception de l'autorité des évêques, qu'ils fondent désormais davantage sur leur compétence intellectuelle. Le recrutement d'une partie importante de l'épiscopat parmi le clergé lettré de Constantinople modifie la représentation de leur autorité, qui ne repose pas exclusivement sur la grâce reçue lors de l'ordination et le pouvoir d'ordre. La formation poussée des évêques et les relations qu'ils maintiennent avec leurs amis ...

My dissertation studies the Byzantine episcopate at a crucial period in the history of the Empire. The evolutions of the episcopate revolve around the conception of the bishops' authority, which was based on their intellectual competence. The recruitment of a large part of the bishops among the literate clergy of Constantinople modifies the representation of their authority, which does not rest exclusively on the grace received during their chrismation and the power of order. The advanced intellectual training of the bishops and the relations they maintain with their friends living in the capital have consequences for the exercise of power in their diocese. The bishops' absenteeism being limited, the bishops took their role seriously in spite of the growing opposition between the capital from which they came and the provinces where they held their office. The bishops have implemented their intellectual, literary, theological and legal competence to govern their faithful, defend the interests of their diocese and participate in the pe1manent synod in Constantinople. The links with the Constantinopolitan aristocrats, materialized in the correspondences, appeared crucial for the good exercise of the episcopal government. The episcopate, however, does not resist ail its contradictions, especially that between the provinces and the capital. Their government is always liable to be contested by aristocrats, monks or lay people alike. ; Ma thèse constitue une étude de l'épiscopat byzantin à une période charnière de l'histoire de l'Empire. Les évolutions de l'épiscopat s'articulent autour de la conception de l'autorité des évêques, qu'ils fondent désormais davantage sur leur compétence intellectuelle. Le recrutement d'une partie importante de l'épiscopat parmi le clergé lettré de Constantinople modifie la représentation de leur autorité, qui ne repose pas exclusivement sur la grâce reçue lors de l'ordination et le pouvoir d'ordre. La formation poussée des évêques et les relations qu'ils maintiennent avec leurs amis ...