St. Clement of Ohrid Faculty of Theology in Skopje
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Item type:Publication, Охридската архиепископија во времето на Лионската унија (1274-1280)(Православен богословски факултет „Св. Климент Охридски“ Скопје, 2019)Nedeski, ViktorThe Ohrid Archbishopric headed by Archbishop Theodore Kerameas in 1274 accepted the Union of Lyons, and the official church of Ohrid remained faithful to the Union until its collapse. The election of Gennadius for the Ohrid throne after Theodore Kerameas is quite a logical historical fact. This provides a historically well-grounded resolution of the events in Ohrid that are thus set in line with the global church mood in the Byzantine Empire in the second half of the 13th century. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Идентитетски дилеми околу струмичкиот епископ Константин Кавасила, авор на каноните на светите Петнаесет Тивериополски маченици(Завод за заштита на спомениците на култура и музеј - Струмица, 2019)Nedeski, ViktorSince the XI century, when it is mentioned for the first time, the Kabasilas family provides a number of prominent figures, in Constantinople, Macedonia, Epirus and Illyricum. Among them is the Bishop of Strumica Constantine Kabasilas who for the first time is mentioned in 1220, and also appears as author of two canones for the service of the Holy Fifteen martyrs of Tiberiopolis. In the next few decades in the historical sources, a bishop with the same name and surname is found as a head of several church eparchies. This fact raises the question of whether it is the same person or, several hierarchs named Constantine Kabasilas acted in approximately same period. Our research aims to give an answer exactly to this question. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Архиепископот Генадиј Охридски: нови моменти од неговата биографија(Институт за национална историја, 2019)Nedeski, ViktorGennadius was Archbishop of Ohrid at the beginning of the reign of Andronikos II Palaiologos (1282-1328) and stayed for a short time on the throne of the Archbishopric of Ohrid. Living in the period after Lyon’s Synod (1274), Gennadius dealt with the basic theological issue of his time, which was the difference between Eastern and Western Christianity.He was twice a candidate for Patriarch of Constantinople. This paper aims to reconstruct the biography of Gennadius, and also to emphasize the significance of Gennadius’ personality and his influence in the church circles of his time. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Contributions shedding light on the character and work of the Archbishop - martyr Varlaam of Ohrid(MANU, 2018)Nedeski, ViktorThis paper attempts to clarify some facets of the personality of an almost unknown archbishop of Ohrid, namely the holy neomartyr Varlaam, who suffered in the city of Veles in 1598. The occasion of the martyrdom is considered in the context of historical circumstances reconstructed on the basis of direct and indirect historical sources. This paper also attempts to answer the question: Why did the cult of St. Varlaam of Ohrid vanished? - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Преводот на Светиклиментовото житие од свети Атанасиј Пароски(Православен богословски факултет „Св. Климент Охридски“ Скопје, 2018)Nedeski, Viktor - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Мирот во делата на христијанските писатели од IV век(Филозофски факултет Скопје, 2018)Nedeski, ViktorPeace is a commonly used term in the Bible. Christ speaks of "peace" to his dis ciples several times in His sermons, described in the New Testament, posing it in different connotations – positive, but also negative. Apparently, Christ distinguishes in his sermons between his peace and the peace of the world. According to that, from the very beginning of the Christianity, peace gets double connotation – it can be good or bad. The question of the peace and the Christian view about it will be especially actualized by the recognition of the Christianity as equal religion with other religions in the Roman Empire. The church writers, especially those in the fourth century, will pay special atte) ntion to define the Christian "irinology". - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Лав Охридски и теологијата за бесквасниците(Институт за национална историја, 2018)Nedeski, ViktorIn his letters, Leo of Ohrid blames the Latins for four things: the use of Azymes (unleavened breads in Eucharist), fasting on Saturdays during Lent, not chanting Alleluia during Lent, and eating strangled meat (meat with blood). From these practices the first two are “Judaic”, the third is practical ritual, and the fourth is pagan. Of course, from all the accusations, Leo puts the emphasis on the use of unleavened breads, whereby he sets the beginning of the question of the Azymes. This dispute will grow into a fierce theological and dogmatic struggle between the Eastern and Western church tradition in terms of what should be the bread (levened or unleavened) used in the Holy Eucharist. This liturgical difference is one of the key theological questions that led to the schism in 1054. This article aims to present and analyze the profound theological arguments against the use of the unleavened bread presented in the letters of Leo of Ohrid. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Исходењето на Светиот Дух во теологијата на свети Атанасиј Велики и улогата на Духот во спасението на човекот(Православен богословски факултет „Св. Климент Охридски“ Скопје, 2018)Nedeski, ViktorThere are real difficulties in establishing the doctrine of the proceeding of the Holly Spirit at this early stage of Pneumatology, and subsequently in the teaching of St. Athanasius the Great. What remains is the fact that the purpose of St. Athanasius in the Epistles to Serapion of Thmuis was not in any way the question of the proceeding, but the proving of the divinity of the Holy Spirit, based on biblical and traditional principles. The main reason for the divergence of views of modern Eastern and Western scholars on the question of the proceeding of the Holy Spirit in these epistles is not the doctrine of St. Athanasius in itself, but the later theological principles under which scholars are guided, and which would have evolved differently in the eastern and western theological tradition. For St. Athanasius, Christ would be lost as an isolated, inexplicable, historical enigma without the testimony of the Spirit in humanity, and this testimony is greater than any philosophical or dogmatic conception. Thus, it is evident that the meaning of participation in the Holy Trinity is central to the understanding of the entire theological thought of St. Athanasius the Great. Man is able to receive eternal communion with God, not only by simply identifying himself with Christ and His teaching, but by participating in Him. It is made possible by the action of the Holy Spirit. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Свети Константин Кавасила како струмички епископ(Завод за заштита на спомениците на култура и музеј - Струмица, 2017)Nedeski, ViktorSt. Constantine Cabasilas was really eminent archipriest of the Ohrid Archbishopric, but due to historical circumstances that followed shortly after his primacy, today we have partial and scarce data of his life and work. As a child of the famous race Cabasilas, Constantine had the opportunity to obtain good education, information that can be seen from its hymnographic works, but the wide range of his knowledge is witnessed by his questions addressed to several of his contemporaries. For the irst time we ind data about Saint Constantine Cabasilas as bishop of Strumica in 1220 and by this stage of his life the most important are his hymnographic works about the Holy Fifteen Tiberiopolis Martyrs – on whose cult revival he actively worked. His irst correspondence with the Archbishop of Ohrid Demetrius Homatian dates from the period of his duty as a bishop in Strumica. This correspondence is an important source, especially in the area of the church law but it is also an indicator of the problems that he faced as a bishop in the Strumica Diocese. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Свети Кипријан Слепченски - еден непознат новомаченик(Манастир „Свети Атанасиј Велики“ Журче - Демир Хисар, 2017)Nedeski, ViktorThe emphasis in the scientific research of the Monastery of Slepche until now was put on its cultural, educational and literary activities. This scientific essay treats the spiritual dimension, i.e the holiness in the monastery Slepche. Undoubtedly in this monastery many monks pleased God with their deeds. But one of them had stand out through the practice of martyrdom, and that is the abbot Cyprian who lived in the second half of the XVIII century. We receive information about the character of the abbot-martyr Cyprian from two authentic inscriptions of his time written on two Tetraevangelion from Slepche. The аbbot Cyprian is mentioned for the first time in one inscription written by himself in 1751 (Fig.1) in Gospel from XV century. This inscription gives infor mation about two mills that were built by the hieromonk Cyprian on a private property belonging to some Bele and Nedelko, whereupon was agreed that one of the two mills will be for the owners and the other one for the Slepche monastery. The second known inscription in which is mentioned the abbot Cyprian was made 29 years after the first and is actually the only old and authentic witness of his martyrdom. It is an inscription written by some monk colled Nedelko Petre on the first page of the Slepche‟s Tetraevangelion written by a famous monk and writer from the Slepche monastery Vissarion of Debar in 1548. The second part from the inscription is exactly that which contains the testimony about the great wilderness of the monastery by a group of robbers - Albanian Muslims from Kolun, east of Korca. As the inscription witnesses the abbot Cyprian was captured and the thieves asked him money. After being tortured with burning, the abbot was left half dead, and the monastery was robbed. Besides the silver reliquary with holy relics, whose value the author of the text determines to hundred and twenty pennies, from the monastery were taken three horses laden with copper and clothing, and everything else that had any value. The abbot Cyprian survived until the Glorious Resurrection of Christ, when he passed away due to injuries and burnings caused by the robbers. Thus, according to this testimony the abbot Cyprian of Slepche has passed away on April 17, 1780, after the brutal torture by the robbers of Kolun. With this act the abbot Cyprian, imitating the sacrifice of Jesus for the Church, suffered the sacrifice for his trusted brotherhood and fraternity. The conditions of slavery and the abolition of the autocephalous Archbi shopric of Ohrid were the main obstacles to the inability to spread the cult of the abbot Cyprian. However, his martyrdom was not observed in any known martyro logion from that time, something that has isolated further his image. Today, following the model of the celebration of other newmartyrs, glorified on the basis of similar inscriptions, an official celebration of the Hieromartyr Cyprian can be made.