1.
Saint
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A saint, also historically known as a hallow, is a term used for a person who is recognized as having an exceptional degree of holiness or likeness to God. Depending on the context and denomination, the term also retains its original Christian meaning, as any believer who is in Christ and in whom Christ dwells, whether in Heaven or on Earth. Depending on the religion, saints are recognized either by official ecclesiastical declaration, the English word saint comes from the Latin sanctus. The word translated the Greek ἅγιος, which derives from the verb ἁγιάζω, the word ἅγιος appears 229 times in the Greek New Testament, and its English translation 60 times in the corresponding text of the King James Version of the Bible. In the New Testament, saint did not denote the deceased who had recognized as especially holy or emulable. Many religions also use similar concepts to venerate persons worthy of some honor, the anthropologist Lawrence Babb in an article about Sathya Sai Baba asks the question Who is a saint. These saintly figures, he asserts, are the points of spiritual force-fields. They exert powerful attractive influence on followers but touch the lives of others in transforming ways as well. In the Bible, only one person is called a saint, They envied Moses also in the camp. The apostle Paul declared himself to be less than the least of all saints in Ephesians 3,8, in the Catholic Church, a saint is anyone in Heaven, whether recognized on Earth or not. There are many persons that the Church believes to be in Heaven who have not been formally canonized, sometimes the word saint also denotes living Christians. They remind us that the Church is holy, can never stop being holy and is called to show the holiness of God by living the life of Christ, the Catholic Church teaches that it does not make or create saints, but rather recognizes them. Proofs of heroicity required in the process of beatification will serve to illustrate in detail the general principles exposed above upon proof of their holiness or likeness to God. On 3 January 993, Pope John XV became the first pope to proclaim a person a saint, on the petition of the German ruler, before that time, the popular cults, or venerations, of saints had been local and spontaneous. Pope John XVIII subsequently permitted a cult of five Polish martyrs, walter of Pontoise was the last person in Western Europe to be canonized by an authority other than the Pope, Hugh de Boves, the Archbishop of Rouen, canonized him in 1153. Thenceforth a decree of Pope Alexander III in 1170 reserved the prerogative of canonization to the Pope, one source claims that there are over 10,000 named saints and beatified people from history, the Roman Martyrology and Orthodox sources, but no definitive head count. Alban Butler published Lives of the Saints in 1756, including a total of 1,486 saints, the latest revision of this book, edited by Rev. Herbert Thurston, SJ and British author Donald Attwater, contains the lives of 2,565 saints. Monsignor Robert Sarno, an official of the Congregation for the Causes of Saints of the Holy See, expressed that it is impossible to give an exact number of saints
2.
Russian Empire
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The Russian Empire was a state that existed from 1721 until it was overthrown by the short-lived February Revolution in 1917. One of the largest empires in history, stretching over three continents, the Russian Empire was surpassed in landmass only by the British and Mongol empires. The rise of the Russian Empire happened in association with the decline of neighboring powers, the Swedish Empire, the Polish–Lithuanian Commonwealth, Persia. It played a role in 1812–14 in defeating Napoleons ambitions to control Europe. The House of Romanov ruled the Russian Empire from 1721 until 1762, and its German-descended cadet branch, with 125.6 million subjects registered by the 1897 census, it had the third-largest population in the world at the time, after Qing China and India. Like all empires, it included a large disparity in terms of economics, ethnicity, there were numerous dissident elements, who launched numerous rebellions and assassination attempts, they were closely watched by the secret police, with thousands exiled to Siberia. Economically, the empire had an agricultural base, with low productivity on large estates worked by serfs. The economy slowly industrialized with the help of foreign investments in railways, the land was ruled by a nobility from the 10th through the 17th centuries, and subsequently by an emperor. Tsar Ivan III laid the groundwork for the empire that later emerged and he tripled the territory of his state, ended the dominance of the Golden Horde, renovated the Moscow Kremlin, and laid the foundations of the Russian state. Tsar Peter the Great fought numerous wars and expanded an already huge empire into a major European power, Catherine the Great presided over a golden age. She expanded the state by conquest, colonization and diplomacy, continuing Peter the Greats policy of modernisation along West European lines, Tsar Alexander II promoted numerous reforms, most dramatically the emancipation of all 23 million serfs in 1861. His policy in Eastern Europe involved protecting the Orthodox Christians under the rule of the Ottoman Empire and that connection by 1914 led to Russias entry into the First World War on the side of France, Britain, and Serbia, against the German, Austrian and Ottoman empires. The Russian Empire functioned as a monarchy until the Revolution of 1905. The empire collapsed during the February Revolution of 1917, largely as a result of failures in its participation in the First World War. Perhaps the latter was done to make Europe recognize Russia as more of a European country, Poland was divided in the 1790-1815 era, with much of the land and population going to Russia. Most of the 19th century growth came from adding territory in Asia, Peter I the Great introduced autocracy in Russia and played a major role in introducing his country to the European state system. However, this vast land had a population of 14 million, grain yields trailed behind those of agriculture in the West, compelling nearly the entire population to farm. Only a small percentage lived in towns, the class of kholops, close to the one of slavery, remained a major institution in Russia until 1723, when Peter I converted household kholops into house serfs, thus including them in poll taxation
3.
Eastern Orthodox Church
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The Eastern Orthodox Church teaches that it is the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles. It practices what it understands to be the original Christian faith, the Eastern Orthodox Church is a communion of autocephalous churches, each typically governed by a Holy Synod. It teaches that all bishops are equal by virtue of their ordination, prior to the Council of Chalcedon in AD451, the Eastern Orthodox had also shared communion with the Oriental Orthodox churches, separating primarily over differences in Christology. Eastern Orthodoxy spread throughout the Roman and later Eastern Roman Empires and beyond, playing a prominent role in European, Near Eastern, Slavic, and some African cultures. As a result, the term Greek Orthodox has sometimes used to describe all of Eastern Orthodoxy in general. However, the appellation Greek was never in use and was gradually abandoned by the non-Greek-speaking Eastern Orthodox churches. Its most prominent episcopal see is Constantinople, there are also many in other parts of the world, formed through immigration, conversion and missionary activity. The official name of the Eastern Orthodox Church is the Orthodox Catholic Church and it is the name by which the church refers to itself in its liturgical or canonical texts, in official publications, and in official contexts or administrative documents. Orthodox teachers refer to the Church as Catholic and this name and longer variants containing Catholic are also recognized and referenced in other books and publications by secular or non-Orthodox writers. The common name of the Church, Eastern Orthodox Church, is a shortened practicality that helps to avoid confusions in casual use, for this reason, the eastern churches were sometimes identified as Greek, even before the great schism. After 1054, Greek Orthodox or Greek Catholic marked a church as being in communion with Constantinople and this identification with Greek, however, became increasingly confusing with time. Missionaries brought Orthodoxy to many regions without ethnic Greeks, where the Greek language was not spoken. Today, many of those same Roman churches remain, while a large number of Orthodox are not of Greek national origin. Eastern, then, indicates the element in the Churchs origin and development, while Orthodox indicates the faith. While the Church continues officially to call itself Catholic, for reasons of universality, the first known use of the phrase the catholic church occurred in a letter written about 110 AD from one Greek church to another. Quote of St Ignatius to the Smyrnaeans, Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, thus, almost from the very beginning, Christians referred to the Church as the One, Holy, Catholic and Apostolic Church. The Orthodox Church claims that it is today the continuation and preservation of that same Church, a number of other Christian churches also make a similar claim, the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, the depth of this meaning in the Orthodox Church is registered first in its use of the word Orthodox itself, a union of Greek orthos and doxa
4.
Canonization
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Originally, persons were recognized as saints without any formal process. Later, different processes were developed, such as used today in the Eastern Orthodox Church. The first persons honored as saints were the martyrs, pious legends of their deaths were considered affirmations of the truth of their faith in Christ. The Roman Rites Canon of the Mass contains only the names of martyrs, along with that of the Blessed Virgin Mary and, since 1962, that of St. Joseph her spouse. By the fourth century, however, confessors—people who had confessed their faith not by dying but by word, examples of such people are Saint Hilarion and Saint Ephrem the Syrian in the East, and Saint Martin of Tours and Saint Hilary of Poitiers in the West. Their names were inserted in the diptychs, the lists of saints venerated in the liturgy. Since the witness of their lives was not as unequivocal as that of the martyrs and this process is often referred to as local canonization. This approval was required even for veneration of a reputed martyr, and Saint Cyprian recommended that the utmost diligence be observed in investigating the claims of those who were said to have died for the faith. Evidence was sought from the records of the trials or from people who had been present at the trials. Saint Augustine of Hippo tells of the procedure which was followed in his day for the recognition of a martyr, the bishop of the diocese in which the martyrdom took place set up a canonical process for conducting the inquiry with the utmost severity. Other churches still use the older practice, in the Catholic Church, canonization is a decree that allows universal veneration of the saint in the liturgy of the Roman Rite. For permission to venerate merely locally, only beatification is needed, only acceptance of the cultus by the Pope made the cultus universal, because he alone can rule the universal Catholic Church. In the Medieval West, the Apostolic See was asked to intervene in the question of canonizations so as to more authoritative decisions. Swibert by Pope Leo III in 804, thereafter, recourse to the judgment of the Pope was had more frequently. Pope Urban II, Pope Calixtus II, and Pope Eugene III conformed to this discipline, a decree of Pope Alexander III1170 gave the prerogative to the ope thenceforth, so far as the Western Church was concerned. However, the procedure initiated by the decretal of Pope Alexander III was confirmed by a bull of Pope Innocent III issued on the occasion of the canonization of St. Cunegunda in 1200. The bull of Pope Innocent III resulted in increasingly elaborate inquiries to the Apostolic See concerning canonizations and he further regulated both of these acts by issuing his Decreta servanda in beatificatione et canonizatione Sanctorum on 12 March 1642. His work published from 1734-8 governed the proceedings until 1917, the article Beatification and canonization process in 1914 describes the procedures followed until the promulgation of the Codex of 1917
5.
Russian Orthodox Church
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The Russian Orthodox Church, alternatively legally known as the Moscow Patriarchate, is one of the autocephalous Eastern Orthodox churches, in full communion with other Eastern Orthodox patriarchates. The Primate of the ROC is the Patriarch of Moscow and all Rus and it also exercises ecclesiastical jurisdiction over the autonomous Church of Japan and the Orthodox Christians resident in the Peoples Republic of China. The ROC branches in Belarus, Estonia, Latvia, Moldova and Ukraine since the 1990s enjoy various degrees of self-government, in Ukraine, ROC has tensions with schismatic groups supported by the current government, while it enjoys the position of numerically dominant religious organisation. The ROC should also not be confused with the Russian Orthodox Church Outside Russia, headquartered in New York, New York, the two Churches reconciled on May 17,2007, the ROCOR is now a self-governing part of the Russian Orthodox Church. According to one of the legends, Andrew reached the location of Kiev. The spot where he erected a cross is now marked by St. Andrews Cathedral. By the end of the first millennium AD, eastern Slavic lands started to come under the influence of the Eastern Roman Empire. There is evidence that the first Christian bishop was sent to Novgorod from Constantinople either by Patriarch Photius or Patriarch Ignatios, by the mid-10th century, there was already a Christian community among Kievan nobility, under the leadership of Byzantine Greek priests, although paganism remained the dominant religion. Princess Olga of Kiev was the first ruler of Kievan Rus′ to convert to Christianity and her grandson, Vladimir of Kiev, made Rus officially a Christian state. The Kievan church was a metropolitanate of the Patriarchate of Constantinople and the Ecumenical patriarch appointed the metropolitan, who usually was a Greek. The Metropolitans residence was located in Kiev itself, the capital of the medieval Rus state. Following the tribulations of the Mongol invasion, the Russian Church was pivotal in the survival, despite the politically motivated murders of Mikhail of Chernigov and Mikhail of Tver, the Mongols were generally tolerant and even granted tax exemption to the Church. Such holy figures as Sergius of Radonezh and Metropolitan Alexis helped the country to withstand years of Tatar oppression, the Trinity monastery founded by Sergius of Radonezh became the setting for the flourishing of spiritual art, exemplified by the work of Andrey Rublev, among others. The followers of Sergius founded four hundred monasteries, thus extending the geographical extent of the Grand Duchy of Moscow. However, the Moscow Prince Vasili II rejected the act of the Council of Florence brought to Moscow by Isidore in March 1441, Isidore was in the same year removed from his position as an apostate and expelled from Moscow. The Russian metropolitanate remained effectively vacant for the few years due largely to the dominance of Uniates in Constantinople then. In December 1448, Jonas, a Russian bishop, was installed by the Council of Russian bishops in Moscow as Metropolitan of Kiev and All Russia without the consent from Constantinople. Subsequently, there developed a theory in Moscow that saw Moscow as the Third Rome, the successor to Constantinople
6.
Calendar of saints
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The word feast in this context does not mean a large meal, typically a celebratory one, but instead an annual religious celebration, a day dedicated to a particular saint. In the Eastern Orthodox Church, a calendar of saints is called a Menologion, Menologion may also mean a set of icons on which saints are depicted in the order of the dates of their feasts, often made in two panels. As the number of recognized saints increased during Late Antiquity and the first half of the Middle Ages, eventually every day of the year had at least one saint who was commemorated on that date. To deal with this increase, some saints were moved to days in some traditions or completely removed. For example, St. Perpetua and Felicity died on 7 March, when the 1969 reform of the Catholic calendar moved him to 28 January, they were moved back to 7 March. Both days can thus be said to be their feast day, the Roman Catholic calendars of saints in their various forms, which list those saints celebrated in the entire church, contains only a selection of the saints for each of its days. A fuller list is found in the Roman Martyrology, and some of the saints there may be celebrated locally, Saint Martin of Tours is said to be the first or at least one of the first non-martyrs to be venerated as a saint. The title confessor was used for saints, who had confessed their faith in Christ by their lives rather than by their deaths. Martyrs are regarded as dying in the service of the Lord, a broader range of titles was used later, such as, Virgin, Pastor, Bishop, Monk, Priest, Founder, Abbot, Apostle, Doctor of the Church. Pope Pius XII added a common formula for Popes, the 1962 Roman Missal of Pope John XXIII omitted the common of Apostles, assigning a proper Mass to every feast day of an Apostle. The present Roman Missal has common formulas for the Dedication of Churches, the Blessed Virgin Mary, Martyrs, Pastors, Doctors of the Church, Virgins, some Christians continue the tradition of dating by saints days, their works may appear dated as The Feast of Saint Martin. Poets such as John Keats commemorate the importance of The Eve of Saint Agnes, as different Christian jurisdictions parted ways theologically, differing lists of saints began to develop. In the present ordinary form of the Roman Rite, feast days are ranked as solemnities and those who use even earlier forms of the Roman Rite rank feast days as Doubles, Semidoubles, and Simples. See Ranking of liturgical days in the Roman Rite, in the Eastern Orthodox Church the ranking of feasts varies from church to church. In the Russian Orthodox Church they are, Great Feasts, middle, each portion of such feasts may also be called feasts as follows, All-Night Vigils, Polyeleos, Great Doxology, Sextuple. There are also distinctions between Simple feasts and Double, in Double Feasts the order of hymns and readings for each feast are rigidly instructed in Typikon, the liturgy book. In the Church of England, there are Principal Feasts and Principal Holy Days, Festivals, Lesser Festivals, and Commemorations. com
7.
Livny
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Livny is a town in Oryol Oblast, Russia. The town apparently originated in 1586 as Ust-Livny, a fort on the bank of the Livenka River. The fortress was important in guarding the border of the Grand Duchy of Moscow in the case of a Crimean Tatar raid along the Muravsky Trail. Thirty years later, Ivan the Terrible sent prince Masalsky to build a town of Livny under the umbrella of a garrison stationed in the fort and it was pillaged and burnt by the Tatars on many occasions. In 1606, the citizens of Livny raised a rebellion against Boris Godunov, killing his governor, two years later, Ivan Bolotnikov chose it as a base of his military operations against Vasily IV. In 1618, the town was burnt by the Cossacks of Petro Konashevych. The Crimeans again attacked the town in 1661, burning it to the ground, as soon as the Tatar attacks ceased, the period of prosperity was ushered. In the 19th century, Livny rivaled Yelets as the trade center of the area. During World War II, Livny was occupied by the German Army from 26 November to 25 December 1941, within the framework of administrative divisions, Livny serves as the administrative center of Livensky District, even though it is not a part of it. As an administrative division, it is incorporated separately as the town of oblast significance of Livny—an administrative unit with the equal to that of the districts. As a municipal division, the town of oblast significance of Livny is incorporated as Livny Urban Okrug, near Livny, there is a 350-meter tall guyed TV tower, which was presumably built in 1979. Sergey Bulgakov, a philosopher, was a native of Livny, Закон №522-ОЗ от6 июля2005 г. «Об административно-территориальном устройстве Орловской области», в ред, Закона №1187-ОЗ от1 апреля2011 г «О внесении изменений в законодательные акты Орловской области». Вступил в силу с момента официального опубликования, Опубликован, Орловская правда, №116,13 июля2005 г. Закон №449-ОЗ от19 ноября2004 г, «О статусе и границе города Ливны как муниципального образования Орловской области», в ред. Закона №1078-ОЗ от8 июня2010 г «О внесении изменений в Закон Орловской области О статусе и границе города Ливны как муниципального образования Орловской области», Вступил в силу со дня официального опубликования. Опубликован, Орловская правда, №211,24 ноября2004 г, Закон №442-ОЗ от19 ноября2004 г. «О статусе, границах и административных центрах муниципальных образований на территории Ливенского района Орловской области», Закона №1109-ОЗ от3 сентября2010 г
8.
Oryol
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Oryol or Orel is a city and the administrative center of Oryol Oblast, Russia, located on the Oka River, approximately 360 kilometers south-southwest of Moscow. The name of the fortress is unknown, it may not have been called Oryol at the time, in the 13th century the fortress became a part of the Zvenigorod district of the Karachev Principality. In the early 15th century, the territory was conquered by the Grand Duchy of Lithuania, the city was soon abandoned by its population, after being sacked either by Lithuanians or the Golden Horde. The territory became a part of the Tsardom of Russia in the 16th century, Ivan the Terrible decreed that a new fortress be built on the spot in 1566, for the purpose of defending the southern borders of the country. The fortress was built very speedily, work starting in the summer of 1566, the location chosen was less than ideal strategically, as the fortress was located on a seasonally flooded low ground easily targeted from the neighboring high ground. False Dmitry I and his army passed through Oryol in 1605, Ivan Bolotnikov in 1606, polish intervention sacked it in 1611 and 1615, the population fled after the second sacking and moved to Mtsensk. Orlovsky Uyezd nonetheless continued to exist on paper, the question of moving the fortress to the more advantageous high ground was in the air up until the 1670s, but the move was never made. The fortress was deemed unnecessary and taken apart in the early 18th century, in the mid-18th century Oryol became one of the major centers of grain production, with the Oka River being the major trade route until the 1860s when it was replaced by a railroad. Oryol was granted town status in 1702, in 1708, Oryol was included as a part of Kiev Governorate, in 1719, Oryol Province was created within Kiev Governorate. The Province was transferred to the newly created Belgorod Governorate in 1727, on March 11,1778 Oryol Vice-Royalty was created from parts of Voronezh and Belgorod Governorates. In 1779, the city was almost entirely based on a new plan. After the October Revolution of 1917, the city was in Bolshevik hands, Oryol was once again moved between different oblasts in the 1920s and 1930s, finally becoming the administrative center of its own Oryol Oblast on September 27,1937. The Oryol Prison was a place of incarceration for political prisoners. Christian Rakovsky, Maria Spiridonova, Olga Kameneva and 160 other prominent political prisoners were shot on September 11,1941 on Joseph Stalins orders in the Medvedev forest outside Oryol. During World War II, Oryol was occupied by the Wehrmacht on October 3,1941, the city was almost completely destroyed. In February 2012, the city abolished the direct election of mayor. In December 2013, a referendum was held, which 71% of the supported the return of direct mayoral election. As an administrative division, it is incorporated separately as the city of oblast significance of Oryol—an administrative unit with the equal to that of the districts
9.
Kiev
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Kiev or Kyiv is the capital and largest city of Ukraine, located in the north central part of the country on the Dnieper River. The population in July 2015 was 2,887,974, Kiev is an important industrial, scientific, educational, and cultural centre of Eastern Europe. It is home to many industries, higher education institutions. The city has an infrastructure and highly developed system of public transport. The citys name is said to derive from the name of Kyi, during its history, Kiev, one of the oldest cities in Eastern Europe, passed through several stages of great prominence and relative obscurity. The city probably existed as a centre as early as the 5th century. A Slavic settlement on the trade route between Scandinavia and Constantinople, Kiev was a tributary of the Khazars, until seized by the Varangians in the mid-9th century. Under Varangian rule, the city became a capital of the Kievan Rus, completely destroyed during the Mongol invasion in 1240, the city lost most of its influence for the centuries to come. It was a capital of marginal importance in the outskirts of the territories controlled by its powerful neighbours, first the Grand Duchy of Lithuania, followed by Poland. The city prospered again during the Russian Empires Industrial Revolution in the late 19th century, in 1917, after the Ukrainian National Republic declared independence from the Russian Empire, Kiev became its capital. From 1919 Kiev was an important center of the Armed Forces of South Russia and was controlled by the White Army. From 1921 onwards Kiev was a city of the Ukrainian Soviet Socialist Republic, which was proclaimed by the Red Army, during World War II, the city again suffered significant damage, but quickly recovered in the post-war years, remaining the third largest city of the Soviet Union. During the countrys transformation to an economy and electoral democracy. Kievs armament-dependent industrial output fell after the Soviet collapse, adversely affecting science, Kiev emerged as the most pro-Western region of Ukraine where parties advocating tighter integration with the European Union dominate during elections. As a prominent city with a history, its English name was subject to gradual evolution. The early English spelling was derived from Old East Slavic form Kyjev, the name is associated with that of Kyi, the legendary eponymous founder of the city. Early English sources use various names, including Kiou, Kiow, Kiew, on one of the oldest English maps of the region, Russiae, Moscoviae et Tartariae published by Ortelius the name of the city is spelled Kiou. On the 1650 map by Guillaume de Beauplan, the name of the city is Kiiow, in the book Travels, by Joseph Marshall, the city is referred to as Kiovia
10.
Monasticism
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Monasticism or monkhood is a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual work. Monastic life plays an important role in many Christian churches, especially in the Catholic, similar forms of religious life also exist in other faiths, most notably in Buddhism, but also in Hinduism and Jainism, although the expressions differ considerably. By contrast, in other religions monasticism is criticized and not practiced, as in Islam and Zoroastrianism, or plays a marginal role, males pursuing a monastic life are generally called monks while female monastics are called nuns. Many monks and nuns live in monasteries to stay away from the secular world, the way of addressing monastics differs between the Christian traditions. As a general rule, in Roman Catholicism, monks and nuns are called brother or sister, while in Eastern Orthodoxy, the Sangha or community of ordained Buddhist bhikkhus and original bhikkhunis was founded by Gautama Buddha during his lifetime over 2500 years ago. This communal monastic lifestyle grew out of the lifestyle of earlier sects of wandering ascetics and it was initially fairly eremitic or reclusive in nature. Bhikkhus and bhikkunis were expected to live with a minimum of possessions, lay followers also provided the daily food that bhikkhus required, and provided shelter for bhikkhus when they needed it. After the Parinibbana of the Buddha, the Buddhist monastic order developed into a primarily cenobitic or communal movement. The practice of living communally during the rainy season, prescribed by the Buddha. The number of rules observed varies with the order, Theravada bhikkhus follow around 227 rules, there are a larger number of rules specified for bhikkhunis. The Buddhist monastic order consists of the male bhikkhu assembly and the female bhikkhuni assembly, initially consisting only of males, it grew to include females after the Buddhas stepmother, Mahaprajapati, asked for and received permission to live as an ordained practitioner. Bhikkhus and bhikkhunis are expected to fulfill a variety of roles in the Buddhist community, first and foremost, they are expected to preserve the doctrine and discipline now known as Buddhism. A bhikkhu or Bhikshu, first ordains as a Samanera, novices often ordain at a young age, but generally no younger than eight. Samaneras live according to the Ten Precepts, but are not responsible for living by the set of monastic rules. Higher ordination, conferring the status of a full Bhikkhu, is only to men who are aged 20 or older. Bhikkhunis follow a progression, but are required to live as Samaneras for longer periods of time- typically five years. The disciplinary regulations for bhikkhus and bhikkhunis are intended to create a life that is simple and focused, however, celibacy is a fundamental part of this form of monastic discipline. Monasticism in Christianity, which provides the origins of the monk and monastery
11.
Tambov
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Tambov is a city and the administrative center of Tambov Oblast, Russia, located at the confluence of the Tsna and Studenets Rivers, about 480 kilometers south-southeast of Moscow. The name Tambov originates from the Moksha language word томба meaning abyss, Tambov was founded by the decree of Tsar Mikhail Fyodorovich on April 17,1636. Originally, it was a fortress against attacks by the Crimean Tatars. It then became the administrative and trade center. Roman Boborykin, the emperors court menial and voivode was the towns first builder, thanks to his experience, the fortress had been completed rapidly. Tambov was granted city status in 1719, in 1779, Tambov Viceroyalty was formed, and on August 16,1781, Empress Catherine the Great approved the citys coat of arms depicting a beehive, symbolizing the towns hardworking residents. This viceyorality was formed from parts of Ryazan Viceyorality and northern parts of Voronezh Viceyorality. In March 1786, the disgraced Russian poet and statesman Gavrila Derzhavin was appointed the governor of Tambov Governorate—a post that he held until December 1788. Even during that tenure he accomplished a great deal, a theater, a college, a dancing school, a printing business, an orchestra. Tambov later erected a monument to Derzhavin, in November 1830, during the Cholera Riots in Russia, the citizens of Tambov attacked their governor, but they were soon suppressed by the regular army. Later in the 19th century Tambov became a significant cultural center that supported a number of schools, libraries. By 1897, its population was more than 50,000 people, during the Civil War, in 1920–1921, the region witnessed the Tambov Rebellion—a bitter struggle between local residents and the Bolshevik Red Army. In 1921, a Tambov Republic was established, but it was crushed by the Red Army under the command of Mikhail Tukhachevsky. Between 1928 and 1934, Tambov became okrug center in Central Black Earth Oblast, the oblast had present form after separation of Penza Oblast on 4 February 1939. During and after World War II, most of the Malgré-nous from Alsace-Moselle were jailed in Camp #188 at Tambov, between 4,000 and 10,000 French people died in this camp. In 1991, a 360-meter high guyed television antenna was built in Tambov, as an administrative division, it is incorporated as the city of oblast significance of Tambov—an administrative unit with the status equal to that of the districts. As a municipal division, the city of oblast significance of Tambov is incorporated as Tambov Urban Okrug, the city is a large industrial center and is served by Tambov Donskoye Airport. Tambov is also the location of the Tambov air base of the Russian Air Force, a railway connection between Tambov and Moscow was first established in 1871
12.
Church Slavonic
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The language also occasionally appears in the services of the Orthodox Church in America. It was also used by the Orthodox Churches in Romanian lands until the late 17th and early 18th centuries, attestation of Church Slavonic traditions appear in Early Cyrillic and Glagolitic script. Glagolitic has nowadays fallen out of use, though both scripts were used from the earliest attested period, the first Church Slavonic printed book was the Missale Romanum Glagolitice in angular Glagolitic, followed shortly by five Cyrillic liturgical books printed in Kraków in 1491. In recent centuries, however, Church Slavonic was fully replaced by local languages in the non-Slavic countries, even in some of the Slavic Orthodox countries, the modern national language is now used for liturgical purposes to a greater or lesser extent. Nevertheless, the Russian Orthodox Church, which contains half of all Orthodox believers. Church Slavonic language is actually a set of at least four different dialects, the most widespread recension, Russian, has, in turn, several local sub-dialects with slightly different pronunciations. For the list and descriptions of extinct recensions, see article Old Church Slavonic language, the Russian recension of New Church Slavonic is the language of books since the second half of the 17th century. It generally uses traditional Cyrillic script, however, certain texts can be printed in modern alphabets with the spelling adapted to rules of local languages, before the eighteenth century, Church Slavonic was in wide use as a general literary language in Russia. Although it was never spoken per se outside church services, members of the priesthood, poets, during the seventeenth and eighteenth centuries, it was gradually replaced by the Russian language in secular literature and was retained for use only in church. Although as late as the 1760s, Lomonosov argued that Church Slavonic was the high style of Russian, during the nineteenth century within Russia. Elements of Church Slavonic style may have survived longest in speech among the Old Believers after the late-seventeenth century schism in the Russian Orthodox Church, Russian has borrowed many words from Church Slavonic. While both Russian and Church Slavonic are Slavic languages, some early Slavic sound combinations evolved differently in each branch. As a result, the borrowings into Russian are similar to native Russian words, since the Russian Romantic era and the corpus of work of the great Russian authors, the relationship between words in these pairs has become traditional. In Russia, Church Slavonic is pronounced in the way as Russian, with some exceptions, Church Slavonic features okanye and yekanye. That is, о and е in unstressed positions are always read as and ~ respectively, there should be no de-voicing of final consonants, although in practice there often is. The letter е is never read as ё ~, the letter Γ can traditionally be read as voiced fricative velar sound, however, occlusive is also possible and legal since the 20th century. When unvoiced, it becomes, this has influenced the Russian pronunciation of Бог as Boh, the adjective endings -аго/-его/-ого/-яго are pronounced as written, whereas Russian -его/-ого are pronounced with instead of. In Serbia, Church Slavonic is generally pronounced according to the Russian model, the medieval Serbian recension of Church Slavonic was gradually replaced by the Russian recension since the early eighteenth century
13.
Spirituality
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Modern spirituality typically includes a belief in a supernatural realm, personal growth, a quest for an ultimate/sacred meaning, religious experience, or an encounter with ones own inner dimension. The meaning of spirituality has developed and expanded over time, the term spirituality originally developed within early Christianity, referring to a life oriented toward the Holy Spirit. The term spirit means animating or vital principle in man and animals and it is derived from the Old French espirit which comes from the Latin word spiritus and is related to spirare. In the Vulgate the Latin word spiritus is used to translate the Greek pneuma, the term spiritual, matters concerning the spirit, is derived from Old French spirituel, which is derived from Latin spiritualis, which comes from spiritus or spirit. The term spirituality is derived from Middle French spiritualité, from Late Latin spiritualitatem, there is no single, widely agreed definition of spirituality. A survey of reviews by McCarroll e. a. dealing with the topic of spirituality gave twenty-seven explicit definitions and this causes some difficulty in trying to study spirituality systematically, i. e. it impedes both understanding and the capacity to communicate findings in a meaningful fashion. To accomplish this, the re-formation is oriented at a mold, which represents the shape, in Judaism the Torah, in Christianity there is Christ, for Buddhism, Buddha. Houtman and Aupers suggest that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions, Spirituality is sometimes associated with philosophical, social, or political movements such as liberalism, feminist theology, and green politics. Some argue spirituality is intimately linked to resolving mental health issues, managing substance abuse, marital functioning, parenting, words translatable as spirituality first began to arise in the 5th century and only entered common use toward the end of the Middle Ages. In a Biblical context the term means being animated by God, to be driven by the Holy Spirit, in the 11th century this meaning changed. Spirituality began to denote the mental aspect of life, as opposed to the material and sensual aspects of life, in the 13th century spirituality acquired a social and psychological meaning. In the 17th and 18th century a distinction was made higher and lower forms of spirituality, A spiritual man is one who is Christian more abundantly. The word was associated with mysticism and quietism, and acquired a negative meaning. Modern notions of spirituality developed throughout the 19th and 20th century, mixing Christian ideas with westen esoteric traditions and elements of Asian, especially Indian, Spirituality became increasingly disconnected from traditional religious organisations and institutions. Ralph Waldo Emerson was a pioneer of the idea of spirituality as a distinct field, the Transcendentalists emphasised an intuitive, experiential approach of religion. Following Schleiermacher, an individuals intuition of truth was taken as the criterion for truth, in the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking. A major influence on modern spirituality was the Theosophical Society, which searched for secret teachings in Asian religions and it aims to present Hinduism as a homogenized ideal of Hinduism with Advaita Vedanta as its central doctrine. Due to the colonisation of Asia by the world, since the 19th century an exchange of ideas has been taking place between the western world and Asia, which also influenced western religiosity
14.
Church Fathers
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The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church are ancient and generally influential Christian theologians, some of whom were eminent teachers and great bishops. The era of these scholars who set the theological and scholarly foundations of Christianity largely ended by 700 AD, the earliest Church Fathers, are usually called the Apostolic Fathers since tradition describes them as having been taught by the twelve. Important Apostolic Fathers include Clement of Rome, Ignatius of Antioch, Polycarp of Smyrna and his epistle,1 Clement, was copied and widely read in the Early Church. Clement calls on the Christians of Corinth to maintain harmony and order and it is the earliest Christian epistle aside from the New Testament. Ignatius of Antioch was the bishop or Patriarch of Antioch. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved, important topics addressed in these letters include ecclesiology, the sacraments, the role of bishops, and the Incarnation of Christ. He is the second after Clement to mention Pauls epistles, Polycarp of Smyrna was a Christian bishop of Smyrna. It is recorded that he had been a disciple of John, the options for this John are John, the son of Zebedee, traditionally viewed as the author of the Gospel of John, or John the Presbyter. Traditional advocates follow Eusebius in insisting that the connection of Polycarp was with John the Evangelist, and that he was the author of the Gospel of John. Polycarp tried and failed to persuade Pope Anicetus to have the West celebrate Passover on 14 Nisan, around 155, the Smyrnans demanded Polycarps execution as a Christian, and he died a martyr. Polycarp is recognized as a saint in both the Roman Catholic and Eastern Orthodox churches, very little is known of Papias apart from what can be inferred from his own writings. He is described as an ancient man who was a hearer of John, Eusebius adds that Papias was Bishop of Hierapolis around the time of Ignatius of Antioch. In this office Papias was presumably succeeded by Abercius of Hierapolis, the name Papias was very common in the region, suggesting that he was probably a native of the area. The work of Papias is dated by most modern scholars to about 95–120. Despite indications that the work of Papias was still extant in the late Middle Ages, extracts, however, appear in a number of other writings, some of which cite a book number Those who wrote in Greek are called the Greek Fathers. Justin Martyr is regarded as the foremost interpreter of the theory of the Logos in the 2nd century, Irenaeus was bishop of Lugdunum in Gaul, which is now Lyon, France. His writings were formative in the development of Christian theology. He was a notable early Christian apologist and he was also a disciple of Polycarp. His best-known book, Against Heresies enumerated heresies and attacked them, Irenaeus wrote that the only way for Christians to retain unity was to humbly accept one doctrinal authority—episcopal councils
15.
Paul the Apostle
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Paul the Apostle, commonly known as Saint Paul, and also known by his native name Saul of Tarsus was an apostle who taught the gospel of the Christ to the first century world. He is generally considered one of the most important figures of the Apostolic Age, in the mid-30s to the mid-50s AD, he founded several churches in Asia Minor and Europe. Paul took advantage of his status as both a Jew and a Roman citizen to minister to both Jewish and Roman audiences, according to writings in the New Testament, Paul was dedicated to the persecution of the early disciples of Jesus in the area of Jerusalem. He was struck blind but, after three days, his sight was restored by Ananias of Damascus, and Paul began to preach that Jesus of Nazareth is the Jewish Messiah, approximately half of the book of Acts deals with Pauls life and works. Fourteen of the books in the New Testament have traditionally been attributed to Paul. Seven of the epistles are undisputed by scholars as being authentic, Pauline authorship of the Epistle to the Hebrews is not asserted in the Epistle itself and was already doubted in the 2nd and 3rd centuries. It was almost unquestioningly accepted from the 5th to the 16th centuries that Paul was the author of Hebrews, but that view is now almost universally rejected by scholars. The other six are believed by scholars to have come from followers writing in his name. Other scholars argue that the idea of an author for the disputed epistles raises many problems. Today, Pauls epistles continue to be roots of the theology, worship, and pastoral life in the Catholic and Protestant traditions of the West. Augustine of Hippo developed Pauls idea that salvation is based on faith, martin Luthers interpretation of Pauls writings influenced Luthers doctrine of sola fide. The main source for information about Pauls life is the material found in his epistles, however, the epistles contain little information about Pauls past. The book of Acts recounts more information but leaves several parts of Pauls life out of its narrative, such as his probable, some scholars believe Acts also contradicts Pauls epistles on multiple accounts, in particular concerning the frequency of Pauls visits to the church in Jerusalem. It has been assumed that Sauls name was changed when he converted from Judaism to Christianity. His Jewish name was Saul, perhaps after the biblical King Saul, a fellow Benjamite, according to the Book of Acts, he inherited Roman citizenship from his father. As a Roman citizen, he bore the Latin name of Paul—in biblical Greek, Παῦλος. It was quite usual for the Jews of that time to have two names, one Hebrew, the other Latin or Greek. Jesus called him Saul, Saul in the Hebrew tongue in the book of Acts, later, in a vision to Ananias of Damascus, the Lord referred to him as Saul, of Tarsus
16.
First Epistle to the Thessalonians
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The first letter to the Thessalonians was likely the first of Pauls letters, probably written by the end of AD52, making it the oldest book in the New Testament. For the most part, the letter is personal in nature, Pauls main purpose in writing is to encourage and reassure the Christians there. Paul urges them to go on working quietly while waiting in hope for the return of Christ, unlike all subsequent Pauline epistles,1 Thessalonians does not focus on justification by faith or questions of Jewish–Gentile relations, themes that are covered in all other letters. Many scholars see this as an indication that this letter was written before the Epistle to the Galatians,1 Thessalonians matches other accepted Pauline letters, both in style and in content, and its authorship is also affirmed by 2 Thessalonians. 1 Thessalonians 2, 13–16 have often regarded as a post-Pauline interpolation. There were no extensive historical persecutions of Christians by Jews in Palestine prior to the first Jewish war, the use of the concept of imitation in 1 Thes. The aorist eftasen refers to the destruction of Jerusalem,2, 13–16 deviates significantly from that of the surrounding context. It is also suggested that 1 Thes. 5, 1–11 is an insertion that has many features of Lukan language. Other scholars, such as Schmithals, Eckhart, Demke and Munro, have developed complicated theories involving redaction and interpolation in 1 and 2 Thessalonians, Paul claimed the title of the Apostle to the Gentiles, and established gentile churches in several important cities in the Roman Empire. According to Bart D. Paul stresses how honorably he conducted himself, reminding them that he had worked to earn his keep and he did this, he says, even though he could have used his status as an apostle to impose upon them. Paul goes on to explain that the dead will be resurrected prior to those still living, authorship of the Pauline epistles Imitation of Christ Second Epistle to the Thessalonians This article incorporates text from a publication now in the public domain, Easton, Matthew George. Epistles to the Thessalonians entry in the Catholic Encyclopedia Online Bible at GospelHall. org Thessalonians public domain audiobook at LibriVox Various versions
17.
International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
18.
Hermit
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A hermit is a person who lives in seclusion from society. In Christianity, the term was applied to a Christian who lives the eremitic life out of a religious conviction. In the Christian tradition the eremitic life is a form of monastic living that preceded the monastic life in the cenobium. The Rule of St Benedict lists hermits among four kinds of monks, other religions, for example, Buddhism, Hinduism, Islam, and Taoism, also have hermits in the sense of individuals living an ascetic form of life. In modern colloquial usage, hermit denotes anyone living apart from the rest of society, or simply participating in social events. In the common Christian tradition the first known Christian hermit in Egypt was Paul of Thebes, an antecedent for Egyptian eremiticism may have been the Syrian solitary or son of the covenant who undertook special disciplines as a Christian. In the Middle Ages some Carmelite hermits claimed to trace their origin to Jewish hermits organized by Elijah, Christian hermits in the past have often lived in isolated cells or hermitages, whether a natural cave or a constructed dwelling, situated in the desert or the forest. They tended to be out for spiritual advice and counsel. Some eventually acquired so many disciples that they had no physical solitude at all, the early Christian Desert Fathers wove baskets to exchange for bread. In medieval times hermits were also found within or near cities where they earn a living as a gate keeper or ferryman. From the Middle Ages and down to modern times eremitical monasticism has also practiced within the context of religious institutes in the Christian West. This applies to both their monks and their nuns, there have also been many hermits who chose that vocation as an alternative to other forms of monastic life. In the 11th century, the life of the hermit gained recognition as a legitimate independent pathway to salvation, many hermits in that century and the next came to be regarded as saints. The term anchorite is often used as a synonym for hermit, not only in the earliest written sources, yet the anchoritic life, while similar to the eremitic life, can also be distinct from it. Anchorites and anchoresses lived the life in the solitude of an anchorhold, usually a small hut or cell. The door of an anchorage tended to be bricked up in a ceremony conducted by the local bishop after the anchorite had moved in. Another window looked out into the street or cemetery, enabling charitable neighbors to deliver food, clients seeking the anchorites advice might also use this window to consult him or her. There are also lay people who follow an eremitic lifestyle
19.
Hesychasm
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Hesychasm is a mystical tradition of contemplative prayer in the Eastern Orthodox Church. Gregory Palamas, on which see Palamism, the origin of the term hesychasmos, and of the related terms hesychastes, hesychia and hesychazo, is not entirely certain. According to the entries in Lampes A Patristic Greek Lexicon, the basic terms hesychia and hesychazo appear as early as the 4th century in such fathers as St John Chrysostom and the Cappadocians. The terms also appear in the period in Evagrius Pontikos, who although he is writing in Egypt is out of the circle of the Cappadocians. In Egypt, the more often used are anchoretism. The term Hesychast was used in the 6th century in Palestine in the Lives of Cyril of Scythopolis, here, it should be noted that several of the saints about whom Cyril was writing, especially Euthymios and Savas, were in fact from Cappadocia. The laws of the Emperor Justinian I treat Hesychast and anchorite as synonyms and it is not known where either St John of Sinai or St Hesychios were born, nor where they received their monastic formation. Hesychasm itself is not recorded in Lampes Lexicon, which indicates that it is a later usage, and the term Jesus Prayer is not found in any of the Fathers of the Church. Saint John Cassian presents as the used in Egypt for repetitive prayer, not the Jesus Prayer. Most likely, the rise of the term Hesychasm reflects the coming to the fore of this practice as something concrete, Hesychastic practice involves acquiring an inner focus and blocking of the physical senses. In this, hesychasm shows its roots in Evagrius Ponticus and even in the Greek tradition of going back to Plato. This is the same prayer used by the Christian Hesychasts and is the reason that they were mocked by their opponents as navel gazers. This bodily position and the practice of rhythmically breathing while invoking a divine name seems to be common to both Jewish Merkabah mysticism and Christian Hesychasm, thus the practice may have origins in the ascetical practices of the biblical prophets. Daniel Boyarin notes that Pauls own account of experience would therefore be the earliest first person account of the mystical vision of a Merkabah adept. The Hesychast interprets Christs injunction in the Gospel of Matthew to go into your closet to pray to mean one should ignore the senses. Saint John of Sinai writes, Hesychasm is the enclosing of the bodiless primary Cognitive faculty of the soul in the house of the body. Theosis is obtained by engaging in contemplative prayer resulting from the cultivation of watchfulness, according to the standard ascetic formulation of this process, there are three stages, Katharsis or purification, Theoria or illumination, and Theosis or deification. The primary task of the Hesychast is to engage in mental ascesis, in solitude and retirement, the Hesychast repeats the Jesus Prayer, Lord Jesus Christ, son of God, have mercy on me, the sinner
20.
Theophanes the Confessor
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Saint Theophanes the Confessor was a member of the Byzantine aristocracy, who became a monk and chronicler. He is venerated on March 12 in the Eastern Orthodox Church, Theophanes was born in Constantinople of wealthy and noble iconodule parents, Isaac, imperial governor of the islands of the Black Sea, and Theodora, of whose family nothing is known. His father died when Theophanes was three years old, and the Byzantine Emperor Constantine V Copronymus subsequently saw to the boys education, Theophanes would hold several offices under this patron. He was married at the age of twelve, but convinced his wife to lead a life of virginity, in 799, after the death of his father-in-law, they separated with mutual consent to embrace the religious life. She chose a convent on an island near Constantinople, while he entered the Polychronius Monastery, located in the district of Sigiane, later, he built a monastery on his own lands on the island of Calonymus. After six years he returned to Sigriano, where he founded an abbey known by the name of the great acre and governed it as abbot. In this position of leadership, he was present at the Second General Council of Nicaea in 787, when Emperor Leo V the Armenian resumed his iconoclastic warfare, he ordered Theophanes brought to Constantinople. The Emperor tried in vain to induce him to condemn the same veneration of icons that had been sanctioned by the council, Theophanes was cast into prison and for two years suffered cruel treatment. After his release, he was banished to Samothrace in 817 and he is credited with many miracles that occurred after his death, which most likely took place on 12 March, the day he is commemorated in the Roman Martyrology. The language occupies a place midway between the ecclesiastical and the vernacular Greek. The work consists of two parts, the first giving the history, arranged according to years, the other containing chronological tables, full of inaccuracies. It seems that Theophanes had only prepared the tables, leaving vacant spaces for the proper dates, attribution, This article incorporates text from a publication now in the public domain, Mershman, Francis. This article incorporates text from a now in the public domain, Chisholm, Hugh. Endnotes, Editions of the Chronicle, Editio princeps, Jacques Goar J. P. Migne, Patrologia Graeca, J. Classen in Bonn Corpus Scriptorum Hist. Editions of the Continuation in J. P. Migne, Pair, on both works and Theophanes generally, see, C. Der Wissenschaften, Gibbons Decline and Fall of the Roman Empire, who Wrote the Chronicle of Theophanes. Byzantium and its Image, London 1984, — An editions of the Chronicle with annotations and corrections. The Chronicle of Theophanes Confessor, Byzantine and Near Eastern History AD 284–813, translated by Mango, Cyril, Scott, Roger
21.
Integrated Authority File
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The Integrated Authority File or GND is an international authority file for the organisation of personal names, subject headings and corporate bodies from catalogues. It is used mainly for documentation in libraries and increasingly also by archives, the GND is managed by the German National Library in cooperation with various regional library networks in German-speaking Europe and other partners. The GND falls under the Creative Commons Zero license, the GND specification provides a hierarchy of high-level entities and sub-classes, useful in library classification, and an approach to unambiguous identification of single elements. It also comprises an ontology intended for knowledge representation in the semantic web, available in the RDF format
22.
National Library of Latvia
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The National Library of Latvia is a national cultural institution under the supervision of the Latvian Ministry of Culture. The National Library of Latvia was formed in 1919 after the independent Republic of Latvia was proclaimed in 1918, the first supervisor of the Library was Jānis Misiņš, a librarian and the founder of the Latvian scientific bibliography. Today the Library plays an important role in the development of Latvias information society, providing Internet access to residents and supporting research and lifelong education. One of the cornerstones of the NLL, which characterizes every national library, is the formation of the collection of national literature, its eternal storage. The NLL is a centre of research and practical analyses of the activities of Latvian libraries. Since the very outset, its main concern has been the national bibliography, the massive union catalogue Ancient Prints in Latvian 1525 -1855, received Spīdola Prize in 2000 and was awarded The Beautiful Book of the Year 99. The NLL includes several collections of posters, digitising collections at the NLL started in 1999. At present the Latvian National Digital Library Letonica, which was formed in 2006, holds digitized collections of newspapers, pictures, maps, books, sheet-music, in 2008 NLL launched two major digital projects. Periodika. lv is the NLLs collection of digitized historical periodicals in Latvian with the possibility to read full texts, Latvia has a tradition of Song and Dance Festivals organized every four years. The historical materials from the first Song Festival in 1864 till the Latgale Song Festival in 1940 can be explored in another collection of the National Library of Latvia. One of the architects is Gunārs Birkerts. It opened its doors to visitors in 2014, today the NLL building is a dominant landmark on the Riga cityscape. It is used for a variety of purposes and hosted a debate chaired by the BBCs Jonathan Dimbleby on 14 March 2016
23.
National Diet Library
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The National Diet Library is the only national library in Japan. It was established in 1948 for the purpose of assisting members of the National Diet of Japan in researching matters of public policy, the library is similar in purpose and scope to the United States Library of Congress. The National Diet Library consists of two facilities in Tokyo and Kyoto, and several other branch libraries throughout Japan. The Diets power in prewar Japan was limited, and its need for information was correspondingly small, the original Diet libraries never developed either the collections or the services which might have made them vital adjuncts of genuinely responsible legislative activity. Until Japans defeat, moreover, the executive had controlled all political documents, depriving the people and the Diet of access to vital information. The U. S. occupation forces under General Douglas MacArthur deemed reform of the Diet library system to be an important part of the democratization of Japan after its defeat in World War II. In 1946, each house of the Diet formed its own National Diet Library Standing Committee, hani Gorō, a Marxist historian who had been imprisoned during the war for thought crimes and had been elected to the House of Councillors after the war, spearheaded the reform efforts. Hani envisioned the new body as both a citadel of popular sovereignty, and the means of realizing a peaceful revolution, the National Diet Library opened in June 1948 in the present-day State Guest-House with an initial collection of 100,000 volumes. The first Librarian of the Diet Library was the politician Tokujirō Kanamori, the philosopher Masakazu Nakai served as the first Vice Librarian. In 1949, the NDL merged with the National Library and became the national library in Japan. At this time the collection gained a million volumes previously housed in the former National Library in Ueno. In 1961, the NDL opened at its present location in Nagatachō, in 1986, the NDLs Annex was completed to accommodate a combined total of 12 million books and periodicals. The Kansai-kan, which opened in October 2002 in the Kansai Science City, has a collection of 6 million items, in May 2002, the NDL opened a new branch, the International Library of Childrens Literature, in the former building of the Imperial Library in Ueno. This branch contains some 400,000 items of literature from around the world. Though the NDLs original mandate was to be a library for the National Diet. In the fiscal year ending March 2004, for example, the library reported more than 250,000 reference inquiries, in contrast, as Japans national library, the NDL collects copies of all publications published in Japan. The NDL has an extensive collection of some 30 million pages of documents relating to the Occupation of Japan after World War II. This collection include the documents prepared by General Headquarters and the Supreme Commander of the Allied Powers, the Far Eastern Commission, the NDL maintains a collection of some 530,000 books and booklets and 2 million microform titles relating to the sciences
24.
Virtual International Authority File
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The Virtual International Authority File is an international authority file. It is a joint project of national libraries and operated by the Online Computer Library Center. The project was initiated by the US Library of Congress, the German National Library, the National Library of France joined the project on October 5,2007. The project transitions to a service of the OCLC on April 4,2012, the aim is to link the national authority files to a single virtual authority file. In this file, identical records from the different data sets are linked together, a VIAF record receives a standard data number, contains the primary see and see also records from the original records, and refers to the original authority records. The data are available online and are available for research and data exchange. Reciprocal updating uses the Open Archives Initiative Protocol for Metadata Harvesting protocol, the file numbers are also being added to Wikipedia biographical articles and are incorporated into Wikidata. VIAFs clustering algorithm is run every month, as more data are added from participating libraries, clusters of authority records may coalesce or split, leading to some fluctuation in the VIAF identifier of certain authority records
