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Wyświetlanie 1-2 z 2
Tytuł:
Kresťanstvo u Germánov v Karpatskej kotline v 6. storočí
Christianity among Germanic tribes in the Carpathian Basin in the sixth century
Autorzy:
Bystrický, Peter
Powiązania:
https://bibliotekanauki.pl/articles/2164346.pdf
Data publikacji:
2014-06-30
Wydawca:
Wydawnictwo Adam Marszałek
Tematy:
German tribes
early middle ages
christiany
Carpathian Basin
Opis:
The fourth century saw the beginning of spreading Christianity among Germanic people. The mission of bishop Ulfi las, however, ended in 348 and persecuted Christian Goths fl ed to the territory of the Roman Empire. After the destruction of Gothic kingdoms, the fl eeing Goths were allowed by the Roman emperor Valens to cross the Danube, probably only on condition that they would adopt new faith. Since the emperor himself was an Arian and Arianism preferred theological teaching in the Roman Empire, the Goths, and later other East Germanic tribes, adopted this doctrine instead of Nicene Creed. Germanic people learned only the basic principles of faith and then just continued with their beliefs. Moreover, Jesus was deemed not the only God, but one of many gods. The second part of the study offers a survey of written sources on the Christianity among Germanic tribes in the Carpathian Basin in the sixth century – Rugians, Heruls, Gepids and Lombards. The Rugians led by the king Feletheus (Feva) and his Arian wife Giso dwelt on the left bank of the Danube, opposite the Roman province of Noricum, where at that time St. Severinus preached Christianity, established monasteries, organised defence or evacuation, redeemed captives, procured corn for the starving and healed the sick. Humble and pious Severinus won himself such a reputation that even barbarian kings respected him and listened to his advice and prophecies. The neighbouring Heruls, however, were pagans and sometimes invaded barely defended provinces of Noricum and Pannonia. Though their king received baptism in 528, many of them remained pagans and, according to Procopius, they were the wickedest people in the whole world. The Gepids, like Goths, converted to Arianism. The most signifi cant traces of Gepid Christianity are found in the territory of Pannonia II, especially near the Roman town of Sirmium. Sirmium was one of the most important centres of early Christianity and in the late sixth century, the town having become a seat of Gepid Arian bishop. On the other hand, Lombard Arianism is very problematical. The fi rst mention of their orthodox faith comes from Procopius. Paganism, however, was retained not only by the majority of the tribe, but also by the king and his retinue, even at the time 568 invasion in Italy. Arianism among Lombards probably gained strength only in Italy, where a number of subjugated Gepids accompanied them and where remnants of Arian Goths continued to live. From Alboin to Aripert (altogether 9 rulers) only two kings are mentioned as Arians and only two as Catholics. Though these Germanic tribes adopted Christianity in the Carpathian Basin, they did not stay there long enough to become true Christians. With Slavs and Avars replacing them, the Christianisation of Central Europe had to start from scratch.
Źródło:
Historia Slavorum Occidentis; 2014, 1(6); 13-41
2084-1213
Pojawia się w:
Historia Slavorum Occidentis
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kresťanstvo medzi Veľkou Moravou a Uhorskom: otázka kontinuity a diskontinuity
Christianity between Great Moravia and the Hungarian Kingdom. Questions of Continuity and Discontinuity
Autorzy:
Steinhübel, Ján
Powiązania:
https://bibliotekanauki.pl/articles/2164347.pdf
Data publikacji:
2014-06-30
Wydawca:
Wydawnictwo Adam Marszałek
Tematy:
Great Moravia
christianity
Kingdom of Hungary
Early middle ages
Opis:
A Transylvanian Prince Gyula I made a visit to Constantinople in 953, where he was baptised. The Patriarch of Constantinople ordained a monk Hierotheus the Hungarian as a bishop, who later baptised the family of Gyula. He also initiated the process of christianising his principality. Gyula’s daughter Sarolt married the Hungarian Prince Géza. Sarolt was very vigorous and she had a strong infl uence upon her husband. It was her who convinced Géza to invite Christian missionaries to Hungary in 972. She also established the fi rst Hungarian bishopric in her residence of Veszprém. This bishopric was consecrated to the Archangel Michael, to whom also the church in the residence of her father in Alba Iulia (Gyulafehérvár) was dedicated, later rebuilt and honoured with the title of the episcopal cathedral. Michael was not the only patron saint to protect Veszprém. There was also a rotunda of Saint George, considered a very old one at the time. Sarolt wanted to consecrate some church to Saint Michael in Veszprém, because she used to pray to him in Alba Iulia. That was the reason the bishopric of Veszprém did not accept the older dedication to Saint George. The cult of Saint George was very common in Bavaria during the nineth century, yet we have no evidence of Saint George veneration on the territory of Bavarian border marks – and for the same reason there is no evidence of it among the dedications of Pribina’s and Kocel’s churches in Pannonia. The rotunda in Veszprém was defi nitely not erected in Carolingian times and its dedication was not of Bavarian origin. Therefore, we can assume that is of Great Moravian origin. Another member of the Arpád dynasty was given a name Severin (Hungarian: Szörény) at his baptism in 972, but an old-Hungarian chronicler wrote down his name in the distorted form ‘Zyrind‘. Severin was the Duke of Szomogy, just as his son and successor, i.e., Koppány. Karolda, Sarolt’s older sister is believed to have been his wife. The Hungarian Prince Géza had younger brother Michael. The name Michael, which he took at his baptism in 972, was very popular in Bulgaria already in 866, when Bulgarian Prince Boris took this name at his baptism. If Michael took a Christian name popular in Bulgaria, he could have fulfi lled a wish of his Christian wife of probably Bulgarian origin, further indicated by her sons’ names, i.e., Ladislav and Vazul, which are derivations from the names Vladislav and Vasilij. Michael’s Bulgarian wife, as well as Géza’s Sarolt and Zyrind’s Karold, were Christians from their childhood and they persuaded their pagan husbands to accept Christian baptism. Members of the Arpadian state, who received their baptisms in 972, could be infl uenced by the impact of Great Moravian and Carolingian Christianity, which partially outlasted in the old pre-Hungarian centres, for example in Nitra, Bratislava, Blatnohrad, Veszprém and Pécs.
Źródło:
Historia Slavorum Occidentis; 2014, 1(6); 42-61
2084-1213
Pojawia się w:
Historia Slavorum Occidentis
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-2 z 2

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