Orthodoxy in Western Europe

Die Rumänische Orthodoxe Metropolie von Deutschland, Zentral- und Nordeuropa ist seit ihrer Gründung 1994 eine zentrale Institution in der spirituellen, kulturellen und sozialen Unterstützung der rumänischen Diaspora. Sie vereint liturgische Praxis, pastorale Arbeit und philanthropisches Engagement und passt sich dynamisch an die Herausforderungen der Migration, Integration und einer zunehmend säkularisierten Gesellschaft an. Eine zukunftsorientierte Strategie betont die Bewahrung des orthodoxen Glaubens und der rumänischen Identität durch zweisprachige Gottesdienste, Bildungsprogramme und die Öffnung für interkulturellen Dialog.

Persecutions from Decius to Diocletian 15. Christian Martyrdom 61 16. Scientific Attacks upon the Church by the Pagan Polemic Writers. 17. Defence of the Christian Religion by the Apologists B. HISTORY OF THE INTERIOR CONDITION OF THE CHURCH. I. CONSTITUTION OF THE CHURCH. 18. The Church.-Clergy and Laity.-Priests and Bishops. ... 19. Election and Functions of the Bishops.-Other Ecclesiastical Offi ces.-Education and Support of the Clergy , 20. The Authority of the Metropolitan Synods 21. The Primacy II. DEVELOPMENT OF DOCTRINE. 1. The Fathers and Writers op the Church. 22. The Apostolic Fathers 23. The Christian Writers of the Second Century 24. The Christian Writers of the Third Century • 2. Heresies and Schisms. 25. Judaizing Heretics 26. Gnosticism 87. Different Forms of Gnosticism 28. Manichasism 29. The Anti-Trinitarian Sect 96 30. The Montanists and the Alogi.-Chiliasm 31. Refutation of Heresies 32. Action and Teaching of the Church respecting Heresy 102 III. WORSHIP AND DISCIPLINE. 33. The Holy Sacraments.-Baptism and Confirmation.-Controversy on the Validity of Baptism when conferred by Heretics .... 34. Celebration of the Holy Eucharist 35. The Sacrament of Penance.-Penitential Discipline.-Schism of Felicissimus and Novatiau 36. Matrimony.-The Discipline of the Secret Ill 37. Sunday.-Ecclesiastical Feasts.-Contention concerning the Fes tival of Easter 112 38. Fast Days.-Places of Worship.-Life of the Christians'. ... 114 CONTENTS OF VOL. I. xi PERIOD II. FROM THE EMPEROR CONSTANTINE THE GREAT TO THE SIXTH (ECUMENICAL COUNCIL (680). A. HISTORY OF THE EXTERIOR CONDITION OF THE CHURCH. I. DIFFUSION OF CHRISTIANITY. PACK § 39. Christianity in the Individual Countries of Asia 40. The Christian Church iu Africa 119 II. CHURCH AND STATE. 41. Paganism under Constantine the Great and his Sons 42. Attempt at the Revival of Paganism under Julian the Apostate. . 43. The Succeeding Emperors.-Gradual Extinction of Paganism. 44. Polemics of the Pagans 45. Christian Apologists 46. Relations of the State to the Church.-Influence of Christianity on Legislation 47. Rights and Privileges of the Church 48. Influence of the State on the Interior Condition of the Church. . B. HISTORY OF THE INTERIOR CONDITION OF THE CHURCH. I. CONSTITUTION OF THE CHURCH. 49. Increase in the Number of Ecclesiastical Officers.-Education and Support of the Clergy 50. Celibacy 51. Bishops, Metropolitans, and Patriarchs 52. The Primacy Chronological Record of the Popes in the Second Epoch of the First Period 53. (Ecumenical Councils II. DEVELOPMENT OF DOCTRINE.

of various Periphyseon passages. For this I have used the Sheldon-Williams-O'Meara volume as an overall starting-point, but I often depart from it so as to bring out the connection with my analysis of Eriugena's discourse. This means that I alone can be held responsible for any flaws of the translations in this book. The swift publication of this work is largely due to the efforts of Brill's series editor, Dr. Arjo Vanderjagt, who showed an interest in the manuscript even before it reached completion. This I have found to be a stimulating token of appreciation. To realize a project as this, however, one also needs financial resources. In the early stages of my studies, the «Fonds Doctor Catharine van Tussenbroek» helped me with a studygrant. To the * 'Hendrik Nannes en Catrijn Epes-leen» (Bolsward) and the «Stichting 'Aanpakken'» (Bloemendaal) I am extremely grateful for their assistance in helping me publish this book. Without their generous support it would have been virtually impossible to get an opportunity to reach a wider audience. My gratefulness to Dr. M.B. Pranger cannot be subsumed under any of the above 'formal' categories. Not only has he been the initiator of this project, but also he has shown continuous support throughout the many stages of its development: as a supervisor and a discussion partner. I wish to express my thanks to you, Burcht, for a constant friendship which was one of equality even from its earliest beginnings, when I did not yet distinguish the contours of my own personality. In the course of time my viewpoints have sometimes assumed their own profile, but the thought that this friendship, springing as if from destiny, might not always be the same totally defies my imagination. My studies form an organic part of what is in fact a broader life. Its theological and personal foundation I owe to my parents. Dick's company has turned it into a shared enterprise. One should regard this book as essentially belonging to the same enterprise. It should be seen, in the light of Eriugena, as a product of humana ratio, inasmuch as it reflects the desire to match the challenge of a project by the substance of one's work. Chicago, October 1990 102, 184-185, 283-284. 5 Cappuyns quotes Hauréau's statement about Eriugena as "un autre Proclus à peine chrétien", see Cappuyns 1933: 264. Hauréau's judgement can be seen as representative for much of the nineteenth and early twentieth century scholarship on Eriugena. 6 Kolakowski 1978: 23-30. 7 Southern 1970: 29-60. 10 CHAPTER ONE 21 Per. I 484D-485A, Sh.-W.: 132: N. Itaque in genere invisibilium diffinitiones quas locos rerum circunscriptarum diximus concludi arbitraris? A. Ita quidem arbitror et nil certius video. N. Recte aestimas. Sed quia iterum genus invisibilium in multas species dividi patitur, quaedam enim invisibilium sunt quae intelliguntur et intelligunt, quaedam intelliguntur et non intelligunt, quaedam neque intelliguntur neque intelligunt, in qua specie horum diffinitiones connumerandas esse censes? A. In ea profecto quae intelligit et intelligitur; actio siquidem diffinitionis ratiocinantis intelligentisque naturae actio est. N. Nee aliter videtur esse posse; nulla enim natura quae se ipsam non intelligit esse aut sui aequalem aut se inferiorem potest diffinire. 22 Per. I 485A, Sh.-W. : 132: A. Solius ergo intellectualis naturae quae in homine angeloque constituitur diffinitionis peritia est. 23 Per. I 485B, Sh.-W.: 132-134: N. (Talking about men and angels) Videtur mihi neque se ipsos neque inter se invicem diffinire posse. Nam si homo se ipsum vel angelum diffinit maior se ipso est et angelo. Maius enim est quod diffinit quam quod diffinitur. Eadem de angelo est ratio. Hos itaque ab ipso solo qui eos ad imaginem suam condidit diffiniri posse arbitror. 24 Per. I 483C-D, Sh.-W.: 130: Quamvisque multae diffinitionum species quibusdam esse videantur, sola ac vere ipsa dicenda est diffinitio quae a Greets ουσιώδης, a nostris vero essentialis, vocari consuevit. Aliae siquidem aut connumerationes intelligibilium partium ουσιώδης ut argumentationes quaedam extrinsecus per accidentia aut qualescunque sententiarum species sunt, sola vero ουσιώδης id solum recipit ad diffiniendum quodperfectionem naturae quam diffinit complet ac perficit. Diffinitio enim, ut ait Augustinus, nihil maius nihil minus tenet quam id quod susceptum est ad explicandum; aliter omnino vitiosa est.

In this paper our aim is to analyze the social and economic changes the Japanese society is experiencing after the ‘economic bubble’ by studying certain anthropological and sociological aspects concerning Japanese women and their role in the new emergent society of the 21st century. It is widely accepted that culture is going to determine the viewpoints and the actions undertaken by people and organizations. Habits, behaviours and attitudes are entwined in the culture of a certain community and belong to the social inheritance rather than to the genetic one. Culture as part of the individual will determine the characteristics of the individuals, as part of the group will determine the methods and the systems of the organizations and their aims. Human behaviour is, thus, influenced by both, but especially by what could be labelled as the socio-cultural inheritance, namely culture.

The following is a modern English prose version, more a paraphrase in fact, of part of a poem written about the beginning of the 16th cent and published for the first time in 1520. 1 The poem is called the Lyfe of Joseph of Arimathie, and the text below renders the section that deals with Joseph's arrival and stay in England (lines 113 to 400). The

Exploring why the Archdiocese of Thyateira and Great Britain was given the title of Thyateira? Does it link to the ancient Church of Thyateira in Asia Minor, which is recorded in the Book of the Apocalypse? Or are there other reasons for this name?

Citation: Alastair Ian Wright, “Ford Madox Brown's The Body of Harold: Representing England at Mid-Century,” Nineteenth-Century Art Worldwide 6, no. 2 (Autumn 2007), http://www. 19thc-artworldwide.org/autumn07/127-ford-madox-browns-the-body-of-harold-representingengland-at-mid-century. Published by: Association of Historians of Nineteenth-Century Art Notes: This PDF is provided for reference purposes only and may not contain all the functionality or features of the original, online publication.

Demonstrating how the Eastern and Western Orthodox Church has continuously maintained that the Sabbath of God is to be observed on Saturday.
"The Sabbath in the True Orthodox Church"
by Rev. Dr. Stephen M.K. Brunswick Primace, Orthodox Church of the Culdees. Chief of the House of Wolfenbüttel-Brunswick
Demonstrating the continuity of the Christian 7th Day Sabbath, as kept by the Faithful in the Orthodox Church (East and West) 40+ Early Church Fathers are quoted herein as advocating the Saturday Sabbath festivals Saturday Traditions that substantiate the facts that the Christian Nations of God know His day so that a remnant can keep His day.

The paper describes two European encounters with the Church of the East members. Separated by multiple centuries, these meetings served as ingredients added to a potent stew in which anonymous chefs cooked Prester John's legend for its Latin customers.
Tags: Church of the East, Three Indies, St. Thomas the Apostle

Johannes (c.800-c.877), known as 'the Irishman' (Scottus), who signed one manuscript with 'Eriugena' , was a Christian Neoplatonist philosopher and theologian of great originality, and an infl uential transmitter of Greek Christian theology, notably through his translation of Pseudo-Dionysius the Areopagite. Eriugena is the most outstanding philosopher writing in Latin between Boethius and Anselm and the most signifi cant intellectual from early Christian Ireland during an era known for its scholars, many of whom, as Eriugena himself did, became teachers on the European mainland. While Eriugena's work shows traces of his Irish heritage, there is no direct evidence in his writings of the particular form of Christianity that fl ourished in Ireland at that time. Eriugena made a number of important contributions to the history of religion in the West. He stands out because of his considerable familiarity with the Greek language, which allowed him direct access to Greek Christian theologians, several hitherto unknown in the Latin West (e.g. Maximus Confessor). Eriugena translated not only the corpus of Dionysius, but also Gregory of Nyssa's treatise on human nature De hominis opifi cio (On the creation of man) as well as Maximus Confessor's Ambigua ad Iohannem (Diffi culties in response to John). In his own treatises, he enthusiastically advocated Dionysius' negative theological approach and generally sided with Eastern Christianity on a number of issues, including on the nature of the processions within the Trinity and on the nature of the resurrection. His dialogue Periphyseon (hereaft er Peri.) off ers a major synthesis of Greek and Latin Christian theologies and promotes a consistent Christian Neoplatonic system that was infl uential in later centuries. Although lacking direct knowledge of classical Neoplatonism (Plotinus, Porphyry, Proclus), Eriugena had enormous sympathy for what he thought was the single Neoplatonic framework underlying the Christian writers of the East and West whom he had read: Basil, Gregory of Nyssa, Dionysius, Maximus Confessor, from the East, as well as the more familiar authorities of the Latin West (e.g. Augustine, Boethius). Eriugena's theology centres on the notion of an infi nite, 1. Translations throughout are my own.

The first people lived in England about 450,000 BC. At that time England was much warmer than it is today. Animals like elephants, lions and rhinoceros lived in England alongside deer, horses, bear and wolves. The humans made simple stone tools and lived in caves. In 15,000 BC people were still living in caves but they made much more sophisticated tools of bone and stone. They also made clothes from animal skins and they made 'jewellery' of animal teeth and shells. These early people hunted animals like horse, deer and wild cattle. In those days England was covered in tundra but about 8,500 BC the climate grew much warmer. Forests spread across England. At the same time England was cut off from Europe. About 7,500 BC a group of humans lived at Star Carr in Yorkshire. They were hunter-gatherers. They hunted deer, wild cattle, pigs and elk. They also ate birds, fish and shellfish. By this time humans had also domesticated dogs. They may also have made boats.

During the period of confusion and turbulence in Europe, which followed the crash of Rome under the onset of the barbarians, and before the disintegrated empire had been reconstructed by the strong grasp of Charles the Great, the monks were everywhere the champions of order against lawless violence, of the weak and the defenceless against the brute force of the oppressor. Again and again they confronted kings and nobles without fear and without favour, as Columbanus for instance, among the Franks, rebuked the profligacy of the Merovingian princes. The proudest monarch, the most reckless of his barons, abased himself before the mysterious attributes of the pale emaciated recluse, coming forth like a phantom from his cell, or at least affected the friendship of so powerful an ally.

The published observations on the American Book of Common Prayer (1892) by a special commission of the Patriarchate of Moscow made in 1904 at the request of (Saint) Tikhon, the Russian bishop responsible at the time for the Church in America.

Egbert was the first monarch to establish a stable and extensive rule over all of Anglo-Saxon England. After returning from exile at the court of Charlemagne in 802, he regained his kingdom of Wessex. Following his conquest of Mercia in 827, he controlled all of England south of the Humber. After further victories in Northumberland and North Wales, he is recognised by the title Bretwalda Anglo-Saxon, "ruler of the British". A year before he died aged almost 70, he defeated a combined force of Danes and Cornish at Hingston Down in Cornwall. He is buried at Winchester in Hampshire.

Though Eastern Christians generally regard the Western part of the Church to have split from Orthodoxy permanently in 1054, there have been calls by some to modify the date of this as regards the Anglo-Saxon Church. These Orthodox lay scholars and bishops argue that the Anglo-Saxon Church was more closely aligned with the Orthodox East rather than the Roman Catholic West, as evidenced by the canonisation of St Edward the Confessor and advocacy for the canonisation of King Harold II. This article questions these assertions by looking at the evidence provided by Anglo-Saxon connection to the Western Church, as well as the migration of Anglo-Saxons to Byzantium following the Battle of Hastings, as described in the Játvarðar Saga. It concludes by discussing what implications these findings have for the Orthodox Church in its canonisation of a technically non-Orthodox saint.

An Account of the Norman Conquest of England (1043-1086) from an Orthodox Christian point of view, arguing that the Conquest was not only a political but also a spiritual event, being the destruction of Orthodox Christianity in England and its replacement by Roman Catholicism

While the Latin West remained an integral part of the Orthodox Church (i.e., until the tragic schism between the Western and Eastern Churches in the eleventh century), it produced a number of outstanding Church Fathers and theologians. Among their number such illustrious figures as St Ambrose of Milan, St Augustine of Hippo, St John Cassian, St Benedict of Nursia, St Martin of Tours, St Cuthbert of Lindisfarne, and St Boniface of Crediton are counted. The Orthodoxy of the early Irish Church and her saints has already been shown in a previous essay of ours ('Orthodox Ireland'). However, a scholar who was arguably the greatest Western Orthodox thinker of the Patristic era has remained relatively unknown among Orthodox Christians. His name is John Scottus Eriugena, or John the Irishman.

Βιβλιοκρισία για το βιβλίο της Βέσνα Goldsworthy για τα στερεότυπα της αγγλικής λογοτεχνίας για τα Βαλκάνια και τους ανθρώπους τους, που γράφθηκε πάνω στη λογική του Οριενταλισμού του Εντουαρντ Σαΐντ, αλλά δεν ασχολείται με την επιρροή των λογοτεχνικών έργων στη βρετανική κοινωνία.

A review on a book about English literature stereotypes of the Balkans and the Balkan people, based on Edward Said's Orientalism, though it does not attempt to examine the influence of the literary works that it mentions in the British society.

This is an English version of the article “L’avenir de la « diaspora » orthodoxe”, Contacts 65:243 (Julliet-Septembre 2013), 477-497. The study examines the  grounds and the challenges for the future of Orthodoxy in the West after the fall of Communism and in the face of jurisdictional division and tension.

93 ¶ÔÏ˘ÔÏÈÙÈÛÌÈÎc ÔÏ˘ıÚËÛ΢ÙÈÎc ÎÔÈÓˆÓ›· ηd Ùe ηÙ˯ËÙÈÎe öÚÁÔ Ùɘ \∂ÎÎÏËÛ›·˜* ¶∞¡Δ∂ §∏ ∫∞ §∞´Δ∑π¢∏ ªb ÌÂÁ¿ÏË ¯·Úa àÔ‰¤¯ÙËη ÙcÓ ÙÈÌËÙÈÎc ÚfiÛÎÏËÛË Ùɘ ™˘ÓÔ‰ÈÎɘ \∂È-ÙÚÔɘ £Â›·˜ §·ÙÚ›·˜ ηd ¶ÔÈÌ·ÓÙÈÎÔÜ öÚÁÔ˘ Óa Û˘ÌÌÂÙ¿Û¯ˆ Ìb ÂåÛ‹ÁËÛË ÛÙcÓ âÍ·ÈÚÂÙÈÎa âӉȷʤÚÔ˘Û· ηd â›Î·ÈÚË ‰ÈËÌÂÚ›‰· ÛÙÂϯáÓ ÙáÓ ^π. ªË-ÙÚÔfiÏÂˆÓ Ìb ı¤Ì·: «√î ÌÂÙ·Ó¿ÛÙ˜ ÛÙcÓ ñe ‰È·ÌfiÚʈÛË ÔÏ˘ÔÏÈÙÈÛÌÈÎc ëÏÏËÓÈÎc ÎÔÈÓˆÓ›·: Ì›· ÚfiÎÏËÛË ÁÈa ÙcÓ \∂ÎÎÏËÛ›·». ^∏ ¯·Ú¿ ÌÔ˘ ÂrÓ·È àÎfi-ÌË ÌÂÁ·Ï ‡ÙÂÚË ÁÈ·Ùd ì ÚÒÙË Ê¿ÛË Ùɘ ÛÔ˘‰·›·˜ ·éÙɘ ÚˆÙÔ‚Ô˘Ï›·˜ Ï·Ì‚¿-ÓÂÈ ¯ÒÚ· ÛÙcÓ ÁÂÓ¤ıÏÈ· fiÏË £ÂÛÛ·ÏÔÓ›ÎË*, ÛÙcÓ ÌËÙ¤Ú· £ÂÛÛ·ÏÔÓ›ÎË ÙÔÜ ¶ÂÓÙ˙›ÎË Î·d Ùɘ ∫·Ú¤ÏÏË, ÙÔÜ ∫ˆÛÙÉ ªÔÛÎgÊ Î·d ÙÔÜ °ÈÒÚÁÔ˘ \πˆ¿ÓÓÔ˘, ÛÙcÓ fiÏË ÙáÓ ∑ËψÙáÓ Î·d ÙÔÜ êÁ›Ô˘ °ÚËÁÔÚ›Ô˘ ¶·Ï·ÌÄ, ÛÙc ‚˘˙·ÓÙÈÓc Úˆ-Ù ‡Ô˘Û· Ùɘ ^∂ÏÏ¿‰Ô˜, ÙcÓ ÚˆÙ ‡Ô˘Û· ÙáÓ ÚÔÛÊ ‡ÁˆÓ, ÙcÓ ÚˆÙ ‡Ô˘Û· ÙáÓ ¶ÔÓÙ›ˆÓ, ÙcÓ ÚˆÙ ‡Ô˘Û· ÙÔÜ ëÏÏËÓÈÎÔÜ ^∂‚Ú·˚ÛÌÔÜ, Ùc ªËÙÚfiÔÏË ÙáÓ μ·Ï-ηӛˆÓ, ÙcÓ Èe ÔÏ˘ÔÏÈÙÈÛÌÈ΋, ÏfiÁˇîÛÙÔÚ›·˜, fiÏË Ùɘ Û ‡Á¯ÚÔÓ˘ ^∂ÏÏ¿-‰Ô˜. ≠√Ï· ·éÙa Ùa ‰È·ÊÔÚÂÙÈÎa ÛÙÔȯÂÖ·, ¬Ï˜ ·éÙb˜ Ôî ͯˆÚÈÛÙb˜ ηٷ‚ÔÏbÎ ·d Ôî çÛÌÒÛÂȘ, ıˆÚá ¬ÙÈ ÂrÓ·È ÏÔÜÙÔ˜ ηd ΤډԘ ÁÈ\ ·éÙc ÙcÓ fiÏË: ÚÔÛ-ı¤ÙÔ˘Ó Î·d ‰bÓ àÊ·ÈÚÔÜÓ. £a ÌÔÚÔÜÛ·Ó Óa ηٷٿÍÔ˘Ó Ùc £ÂÛÛ·ÏÔÓ›ÎË ÛÙcÓ ÚˆÙÔÔÚ›· ÙáÓ Û ‡Á¯ÚÔÓˆÓ âÍÂϛ͈Ó, Óa ÙcÓ ÚÔ‚¿ÏÔ˘Ó Î·d Óa ÙcÓ àÓ·‰Â›-ÍÔ˘Ó ó˜ ÚÔ¿ÁÁÂÏÔ ·éÙÔÜ Ôf ÌfiÏȘ ÙÒÚ· ÁÓˆÚ›˙ÂÈ ì ñfiÏÔÈË ^∂ÏÏ¿‰·, ó Úfi‰ÚÔÌÔ Ùɘ ÔÏ˘ÔÏÈÙÈÛÌÈÎfiÙËÙ·˜ ηd Ùɘ ëÙÂÚfiÙËÙ·˜, Ùɘ Û˘Ì‚›ˆÛ˘, ÙÉÛ˘Ó Ô›ÎËÛ˘ ηd Ùɘ Û˘Ó¿ÓÙËÛ˘ Ìb ÙfiÓ «Í¤ÓÔ», ÙfiÓ «ôÏÏÔ», ÙeÓ ‰È·ÊÔÚÂÙÈÎfi, Ôf Ù·˘Ùfi¯ÚÔÓ· ¬Ìˆ˜ ÂrÓ·È j Á›ÓÂÙ·È ÔåÎÂÖÔ˜ ηd ÁÓÒÚÈÌÔ˜. °È\ ·éÙe ηd ¬ÛÔÈ àÁ·ÄÌ Ùc £ÂÛÛ·ÏÔÓ›ÎË, ıÏÈ‚fiÌ·ÛÙ Ìb ‰ËÏÒÛÂȘ ηd âΉËÏÒÛÂȘ àe â›ÛË-* ∂åÛ‹ÁËÛË ÛÙd˜ ‰ÈËÌÂÚ›‰Â˜ ÛÙÂϯáÓ ÔÈÌ·ÓÙÈÎÔÜ öÚÁÔ˘ ÙáÓ ^π. ªËÙÚÔfiψÓ, £ÂÛÛ·ÏÔÓ›-ÎË, 19/20-11-2004, \ ∞ı‹Ó· 22/23-11-2004. ™ÙcÓ ·ÚÔÜÛ· ÙÂÏÈÎc ÌÔÚÊ‹ ÙÔ˘, Ùe ·ÚeÓ Î›ÌÂÓÔ, âÌÏÔ˘ÙÈṲ̂ÓÔ Ìb ÙcÓ ÚÔÛı‹ÎË ÙáÓ à·Ú·›ÙËÙˆÓ ·Ú·ÔÌáÓ Î·d ñÔÛËÌÂÈÒÛÂˆÓ Î·d Ìb âÏ¿¯ÈÛÙ˜ âÈϤÔÓ àÓ·Ù ‡ÍÂȘ ηd âd ̤ÚÔ˘˜ ÚÔÛ·ÚÌÔÁ¤˜, ÛÙËÚ›¯ÙËÎÂ, ηÙa ‚¿ÛË, ÛÙcÓ ÂåÛ‹-ÁËÛË Ùɘ £ÂÛÛ·ÏÔӛ΢. £∂√ §√°π∞ 3/2009 94 Ì· j àÓÂ›ÛËÌ· ¯Â›ÏË Ôf ı›ÁÔ˘Ó Î·d ÚÔÛ‚¿ÏÏÔ˘Ó Ùe ÔÏ˘ÊˆÓÈÎe ηd ÔÏ˘-ÔÏÈÙÈÛÌÈÎe ·ÚÂÏıeÓ ·éÙɘ Ùɘ fiÏ˘, ÙcÓ ·Ú¿‰ÔÛË ÊÈÏÔÍÂÓ›·˜ ηd àÓÔȯÙÔ-Û ‡Ó˘ Ôf ÙcÓ ‰È¤ÎÚÈÓ ¿ÓÙÔÙÂ. ∫¿ÔÈÔÈ Ê·›ÓÂÙ·È Óa ͯÓÔÜÓ g˜ ÂúÌ·ÛÙ ¬ÏÔÈ ÚfiÛÊ˘Á˜ Ûb ·éÙcÓ ÙcÓ fiÏË, Ûb ·éÙcÓ ÙcÓ ÁˆÓÈa ÙÔÜ ÎfiÛÌÔ˘, ηd Ùe ÌfiÓÔ Ôf ÌĘ ‰È·ÊÔÚÔÔÈÂÖ ÂrÓ·È ì ìÌÂÚÔÌËÓ›· àʛ͈˜. h∞˜ Ìc ÓÔÌÈÛıÂÖ ¬ÙÈ Ôî ÂåÛ·ÁˆÁÈÎb˜ ·éÙb˜ ÛΤ"ÂȘ ÂrÓ·È ÊÈÏÔÏÔÁÈÎÔÜ Ù ‡Ôâ Í¿ÚÛÂȘ j ÊÈÏÔÊÚÔÓ‹ÛÂȘ. h∞Ó Ùd˜ ÌÔÈÚ¿˙ÔÌ·È Ì·˙› Û·˜ ÂrÓ·È ÁÈ·Ùd ÈÛÙ ‡à ÎÚ¿‰·ÓÙ· ¬ÙÈ ÌĘ ‚¿˙Ô˘Ó Î·Ù¢ı›·Ó ÛÙcÓ Î·Ú‰Èa ÙÔÜ ÊϤÁÔÓÙÔ˜ ˙ËÙ‹Ì·ÙÔ٠ɘ âÎÎÏËÛÈ·ÛÙÈÎɘ ηً¯ËÛ˘ ÛÙc Û˘Ó¿ÊÂÈ· Ùɘ ÔÏ˘ÔÏÈÙÈÛÌÈÎfiÙËÙ·˜ ηd ÙÉ ÔÏ˘ıÚËÛ΢ÙÈÎfiÙËÙ·˜. °È·Ùd àÎÚȂᘠÛÙa ‰ ‡ÛÎÔÏ· ηd Ùa âÒ‰˘Ó· ÎÚ›ÓÂÙ·È Ùe âaÓ àÏËı ‡Ô˘Ì Ìb ÙcÓ ›ÛÙË Ì·˜, âaÓ àÓÙ¤¯Ô˘Ì ÙcÓ ÎÚÈÙÈ΋ (j ÙcÓ ·éÙÔÎÚÈ-ÙÈ΋) ÁÈa Ùd˜ àÔ˘Û›Â˜ Ì·˜ ηd Ùd˜ ÛȈ¤˜ Ì·˜ Ùd˜ ÎÚ›ÛÈ̘ zÚ˜, j âaÓ ÚÔÙÈ-ÌÔÜÌ ÙcÓ â·Ó¿·˘ÛË Î·d ÙeÓ ·éÙÔ‰ÈηȈÙÈÎe ÏfiÁÔ, âÓá Ùe ı¤Ì· Ùɘ ÔÏ˘Ô-ÏÈÙÈÛÌÈÎfiÙËÙ·˜ àÓÔ›ÁÂÈ ÌÚÔÛÙ¿ Ì·˜ ÙÂÚ¿ÛÙÈ· ˙ËÙ‹Ì·Ù·. °Èa ·Ú¿‰ÂÈÁÌ·, ηd ÌfiÓÔ ÛÙa ‰È·ÚÎᘠâ·Ó·Ï·Ì‚·ÓfiÌÂÓ· âÂÈÛfi‰È· Ìb Ùc ÛËÌ·›· Óa ÛÙ·ıÔÜÌÂ, ÙfiÙ ì ÎÚÈÙÈÎc ηd Ùa âÚˆÙ‹Ì·Ù· ¤ÊÙÔ˘Ó ‚ÚÔ¯‹. ™Ä˜ ÌÂٷʤڈ ÌÂÚÈÎa ÌfiÓÔ àe ·éÙa Ôf ı¤ÙÂÈ ï ÎfiÛÌÔ˜ õ, iÓ ÚÔÙÈÌÄÙÂ, ì ı ‡Ú·ıÂÓ ÎÔÈÓˆÓ›·, ·éÙc Ôf ‰bÓ ÂrÓ·È ÔÏf ÎÔÓÙa ÔûÙ ¬Ìˆ˜ ηd ÙÂÏ›ˆ˜ Ì·ÎÚÈa àe ÙcÓ \∂ÎÎÏËÛ›· 1 . ƒˆÙÄÓ ÏÔÈeÓ ÔÏf Û˘¯Ó¿: «∫·d ì \∂ÎÎÏËÛ›·; ¶ÔÜ ÂrÓ·È ì \∂ÎÎÏËÛ›· Ûb ¬Ï· ·éÙ¿; Δa âÁÎÚ›ÓÂÈ; Δa Û˘ÌÌÂÚ›˙ÂÙ·È; °È·Ù› ‰bÓ ·›ÚÓÂÈ ı¤ÛË; °È·Ù› ÛȈÄ; °È·-Ù› ‰bÓ àÎÔ ‡ÁÂÙ·È; ¶ÔÜ ÂrÓ·È ì ʈӋ Ù˘ Ôf ôÏϘ ÊÔÚ¤˜, ¬ˆ˜ .¯. ÁÈa Ùd˜ Ù·˘-ÙfiÙËÙ˜, ͤÚÂÈ Óa ÙcÓ Î¿ÓÂÈ Óa àÎÔ ‡ÁÂÙ·È. ∫·d Óa ÛÎÂÊÙÂÖ Î·Ó›˜», Û˘ÌÏËÚÒ-ÓÔ˘Ó ôÏÏÔÈ, «¬ÙÈ â‰á ÚfiÎÂÈÙ·È ÁÈa ˙ˆÓÙ·Ó¤˜, ÁÈa öÌ"˘¯Â˜ ÂåÎfiÓ˜ ÙÔÜ £ÂÔÜ. ¶ÔÜ ÂrÓ·È ÏÔÈeÓ ì ηÙa Ùa ôÏÏ· Ï·Ï›ÛÙ·ÙË \∂ÎÎÏËÛ›· Ì·˜ Ûb Ù¤ÙÔÈÔ˘ Âú‰Ô˘Î Ú›ÛÂȘ;» ™Ù·Ì·Ù¿ˆ â‰á Ùa ͤӷ âÚˆÙ‹Ì·Ù· ηd ı¤Ùˆ Ùa ‰Èο ÌÔ˘, Ùa ïÔÖ· ıa õıÂÏ· Óa ÌÔÈÚ·ÛÙá Ì·˙› Û·˜: ‰bÓ ıa ùÊÂÈÏ ôÚ·Á ηd Ûb ·éÙa Ùa âÍfi¯ˆ˜ Û˘Ì-‚ÔÏÈÎa ηd ‰ ‡ÛÎÔÏ· ˙ËÙ‹Ì·Ù·, ¬ˆ˜ õ‰Ë ÔÏf ηÏa Ùe Ú¿ÙÙÂÈ ÛÙa â›ÁÔÓÙ· ÚÔ‚Ï‹Ì·Ù· Ùɘ ÙÚÔÊɘ, Ùɘ ÛÙ¤Á˘ ηd Ùɘ ÚfiÓÔÈ·˜, Óa ‰ÒÛÂÈ ì \∂ÎÎÏËÛ›· Ì·˜ Ì·ÚÙ˘Ú›· ÃÚÈÛÙÔÜ àÓ·ÛÙ¿ÓÙÔ˜, âÓ ž «ÔéÎ öÓÈ \πÔ˘‰·ÖÔ˜ Ôé‰b ≠∂ÏÏËÓ, ÔéÎ öÓÈ ‰ÔÜÏÔ˜ Ôé‰b âÏ ‡ıÂÚÔ˜, ÔéÎ öÓÈ ôÚÛÂÓ Î·d ıÉÏ˘» 2 ; ªÔÚÂÖ ì \∂ÎÎÏËÛ›· Ì·1 . ∫·ÏÂÖÙ·È ï ÚÔÛÂÎÙÈÎe˜ àÓ·ÁÓÒÛÙ˘ Óa ‰È·ÎÚ›ÓÂÈ Î¿ı ÊÔÚ¿, àe Ùc Û˘Ó¿ÊÂÈ· ηd Ùa Û˘ÌÊÚ·˙fiÌÂÓ·, fiÙ ï ÏfiÁÔ˜ àÊÔÚÄ ÙcÓ \∂ÎÎÏËÛ›· ó˜ ™áÌ· ÃÚÈÛÙÔÜ Î·d ÎÔÈÓfiÙËÙ· ÙáÓ âÛ¯¿-ÙˆÓ Ì¤Û· ÛÙcÓ îÛÙÔÚ›· ηd fiÙ Ùc ¢ÈÔ›ÎËÛË ÙÔÜ ™ÒÌ·ÙÔ˜ (Ùɘ \∂ÎÎÏËÛ›·˜). 2.°·Ï. 3:28. ¶·ÓÙÂÏÉ ∫·Ï·˚Ù˙›‰Ë ¶√ §À ¶√ §πΔπ™ªπ∫∏ ¶√ §À£ƒ∏™∫∂ÀΔπ∫∏ ∫√π¡ø¡π∞ ∫∞π Δ√ ∫∞Δ∏Ã∏Δπ∫√ ∂ƒ°√ Δ∏™ ∂∫∫ §∏™π∞™ 95 Óa ̤ÓÂÈ ı·Ùc˜ ηd Ûb àfiÛÙ·ÛË àÛÊ·Ï›·˜ ÌÚÔÛÙa Ûb Ù¤ÙÔȘ âΉËÏÒÛÂÈ Ôf âÍ¢ÙÂÏ›˙Ô˘Ó Î·d àÌ·˘ÚÒÓÔ˘Ó ÙcÓ ÂåÎfiÓ· ÙÔÜ £ÂÔÜ Î·d ÙcÓ àÍÈÔÚ¤ÂÈ· ÙÔÜ àÓıÚÒÔ˘; ¶á˜ ıa ÌÈÏ‹ÛÂÈ j ᘠıa ηÙ˯‹ÛÂÈ ·éÙa Ùa ·È‰Èa ·ûÚÈÔ; ƒˆ-ÙÔÜÛ ¯·Ú·ÎÙËÚÈÛÙÈÎa ì àÏ‚·ÓÈÎɘ ηٷÁˆÁɘ ·Ú\ çÏ›ÁÔÓ ÛËÌ·ÈÔÊfiÚÔ˜ Ûb ≤Ó· ¯ˆÚÈe Ùɘ ¶¿ÙÚ·˜, ¬Ô˘ ·›¯ÙËΠôÏÏË ÌÈa Ú¿ÍË ÙÔÜ ‰Ú¿Ì·ÙÔ˜: «^√ fi-ÏÂÌÔ˜ Ùɘ ÛËÌ·›·˜», à‰˘Ó·ÙÒÓÙ·˜ Óa ηٷÓÔ‹ÛÂÈ ¬ÏÔÓ ·éÙeÓ ÙeÓ ·Ú·ÏÔÁÈÛÌfi, ÚˆÙÔÜÛ ÁÂÌ¿ÙË àÔÚ›·: «Ìa ηϿ, ·éÙa Ôf Û˘Ì‚·›ÓÔ˘Ó Á ‡Úˆ Ì·˜ Ù› Û¯¤ÛË ö¯Ô˘Ó Ìb ·éÙa Ôf Ì·ı·›ÓÔ˘Ì ÛÙe Û¯ÔÏÂÖÔ Î·d ÙcÓ \∂ÎÎÏËÛ›· ÁÈa Ùe ΋ڢÁÌ· ÙÔÜ \πËÛÔÜ ÃÚÈÛÙÔÜ Î·d ÁÈa ÙcÓ åÛfiÙËÙ· ÙáÓ àÓıÚÒˆÓ;» \ ∞Ï‹ıÂÈ·, Ù› ıa à·-ÓÙ‹ÛÔ˘Ì ·Ù¤Ú˜ ηd à‰ÂÏÊÔd Ûb ·éÙcÓ ÙcÓ ÎÔ¤Ï·, ¬ˆ˜ ηd Ûb οı ôÏÏÔ ı ‡Ì· Ù¤ÙÔÈˆÓ àÓÙÈÏ‹"ÂˆÓ Î·d ÚÔηٷϋ"ˆÓ; ¶á˜ Óa ÙcÓ ÈÛÙ¤"Ô˘Ó ÏÔÈeÓ ÙcÓ \∂ÎÎÏËÛ›· ηd Óa àԉ¯ÙÔÜÓ ÙcÓ Ì·ÚÙ˘Ú›· Ù˘ ·éÙa Ùa ·È‰È¿, Ôf ¯¿Û·-Ó ‚›·È· ÙcÓ àıˆfiÙËÙ· ηd ÙcÓ àÍÈÔÚ¤ÂÈ¿ ÙÔ˘˜ ÌÚÔÛÙa ÛÙa Ì¿ÙÈ· Ì·˜, ¬Ù·Ó ì ú‰È· ì \∂ÎÎÏËÛ›· Û˘ÏÏ·Ì‚¿ÓÂÙ·È àÓ·ÎfiÏÔ˘ıË Ìb Ùe ΋ڢÁÌ· ηd ÙcÓ Ú¿ÍË ÙÔÜ ^π‰Ú˘ÙÉ Î·d ∫˘Ú›Ô˘ Ù˘, ¬Ù·Ó ì ú‰È· ì \∂ÎÎÏËÛ›· ‰È·Ï¤ÁÂÈ Ìb Ùc ÛȈ‹ ÙËÙ e ÛÙÚ·ÙfiÂ‰Ô ÙáÓ åÛ¯˘ÚáÓ Î·d ù¯È ÙáÓ à‰˘Ó¿ÙˆÓ, ÙáÓ ı˘ÙáÓ Î·d ù¯È ÙáÓ ı˘-Ì¿ÙˆÓ; √î ¯·Ú·ÎÙËÚÈÛÌÔd úÛˆ˜ Ê·›ÓÔÓÙ·È ‚·ÚÂÖ˜ ηd ïˆÛ‰‹ÔÙ Ùa âÂÈÛfi‰È· Ìb Ùc ÛËÌ·›· àÊÔÚÔÜÓ ÚˆÙ›ÛÙˆ˜ ÛÙc ÏÂÈÙÔ˘ÚÁ›· Ù˘ ó˜ âıÓÈÎÔÜ Û˘Ì‚fiÏÔ˘ ηd ù¯È ó˜ ıÚËÛ΢ÙÈÎÔÜ. ò∂ÛÙˆ ηd öÙÛÈ, ¬Ìˆ˜, ÌÔÚÂÖ ì \∂ÎÎÏËÛ›· Óa ̤ÓÂÈ ÛȈ-ËÏ‹, à̤ÙÔ¯Ë Î·d ı·ً˜, Ûb ·éÙeÓ ÙeÓ fiÏÂÌÔ ÙáÓ «Û˘Ì‚fiψӻ. ª‹ˆ˜, àÓÙÈ-ı¤Ùˆ˜, ıa öÚÂ Ìb ÙeÓ ÚÔÊËÙÈÎfi Ù˘ ÏfiÁÔ Óa àÔÎ·Ï ‡"ÂÈ ÙeÓ àÓÂÏ ‡ıÂÚÔ ·Ú·ÎÙ‹Ú· ·éÙáÓ ÙáÓ «Û˘Ì‚fiψӻ ¬Ù·Ó ÌÂÙ·ÙÚ¤ÔÓÙ·È Ûb Âú‰ˆÏ·, ηd Óa η-Ù·ÁÁ›ÏÂÈ ÙcÓ àÓÙÈÓÂ˘Ì·ÙÈ΋/·Á·ÓÈÛÙÈÎc ÏÂÈÙÔ˘ÚÁ›· ÙÔ˘˜, ¬Ù·Ó àÎfiÌ· ηd ÌÂ-Ù·Íf ÙáÓ Î·Ù\ ùÓÔÌ·, öÛÙˆ, ¯ÚÈÛÙÈ·ÓáÓ Ù¿ «Û ‡Ì‚ÔÏ·» ·éÙa ñÔηıÈÛÙÔÜÓ ÙcÓ Î·ıÔÏÈÎfiÙËÙ· ηd ÚÔÙÂÚ·ÈfiÙËÙ· Ùɘ ηÈÓɘ âÓÙÔÏɘ Ùɘ àÁ¿˘; h∞˜ àÓ·ÏÔÁÈ-ÛÙÔÜÌÂ, ÏÔÈfiÓ, Ù› ıa öηÓ ï ÃÚÈÛÙe˜ ÛÙc ı¤ÛË Ì·˜: £a ÛȈÔÜÛÂ; £a Û˘Ó-·ÈÓÔÜÛÂ; £a ÎÚ˘‚fiÙ·Ó; £a ÌÈÏÔÜÛ ÁÈa ‰ÈÎÔ ‡˜ ÙÔ˘ ηd ͤÓÔ˘˜, ÁÈa ÓÙfiÈÔ˘˜ ηd ÌÂÙ·Ó¿ÛÙ˜, ÁÈa ì̉·Ôf˜ ηd àÏÏÔ‰·Ô ‡˜; ∞éÙe˜ Ôf ÁÂÓÓ‹ıËΠó˜ ͤÓÔÎ ·d ó˜ àÏÏÔ‰·fi˜; ∞éÙe˜ Ôf ÌÂÁ¿ÏˆÛ ó˜ ÌÂÙ·Ó¿ÛÙ˘ ηd ó˜ Ê˘Á¿˜3; £a ÌÔÚÔÜÛ ÔÙb ï \πËÛÔܘ ÃÚÈÛÙe˜ Óa ı˘ÛÈ¿ÛÂÈ öÛÙˆ ηd ≤Ó· àıáÔ ÌÈÎÚe ·È-‰¿ÎÈ, ÁÈa Óa ·Ú·ÊÚ¿ÛÔ˘Ì ÙeÓ ¡ÙÔÛÙÔÁȤÊÛ΢, ÚÔÎÂÈ̤ÓÔ˘ Óa ÛÒÛÂÈ ÙcÓ ÙÈÌc ηd ÙcÓ àÍÈÔÚ¤ÂÈ· ÙÔÜ öıÓÔ˘˜ ηd ÙáÓ Û˘Ì‚fiÏˆÓ ÙÔ˘; Δ› ıa öηÓ iÓ ıa 3. μÏ. Û¯ÂÙÈÎa ÙcÓ öÍÔ¯Ë àÓ¿Ï˘ÛË ÙÔÜ £. ¡. ¶∞ ¶∞£∞¡∞™π√À, ^√ £Âfi˜ ÌÔ˘ ï àÏÏÔ‰·fi˜. ∫›-ÌÂÓ· ÁÈa ÌÈaÓ àÏ‹ıÂÈ· Ôf ÂrÓ·È «ÙÔÜ ‰ÚfiÌÔ˘», \ ∞ÎÚ›Ù·˜, \ ∞ı‹Ó·, 2002.

Ce cours est un tour d'horizon des grandes dates, des grands personnages, des moments fondateurs, des batailles et des guerres qui ont changé le cours de l'histoire, des différentes dynasties, des grandes inventions, mais aussi d'un certain nombre de mouvements artistiques, du sport et de la culture matérielle, qui ont contribué à construire la « culture » britannique depuis plus de 2000 ans.