Greek Patriarchate Research Articles

Provocations Against the Cultural Mission of Dr. Albert Long

The paper, on one hand, outlines Dr. Long's contribution to Bulgarian culture – sup-port for the Сhurch issue, translation and editing of literature, including the Bible in the New Bulgarian language, support of Bulgarian students for their studies at Robert College, defense of the National cause after the suppression of the April Uprising. On the other hand, it pays special attention to the obstacles to his mission and the provo-cations by the Greek Patriarchate, the Russian Vice-Consulate, the Constantinople censorship and the later attempts to ignore what he achieved. Such actions distort the image of the American missionary's educational efforts, and the paper presents ar-chival materials and publications revealing the motivations and intentions behind them.

The Duties of Metropolitans Affiliated with the Istanbul Greek Patriarchate within the Ottoman Administrative System

Osmanlı Devleti'nde, Ortodoks Rum Patrikhanesi’nin hiyerarşik düzeni içinde yer alan görevlilerden biri olan metropolitler patrikhanenin yetki alanı içindeki farklı bölgelerde bulunan kiliselerin ve cemaatlerin idaresinden sorumluydular. Dini ayinler, dini eğitim, kilisenin yönetimi, mülklerinin idaresi gibi çeşitli görevleri yerine getirmekteydiler. Bu makalede, İstanbul Rum patrikhanesine bağlı metropolitlerin Osmanlı dönemindeki görevleri incelenmektedir. Tanzimat dönemi öncesindeki yapının incelendiği bu çalışma kapsamında, Başbakanlık Osmanlı arşivindeki çeşitli tasniflere ait belgeler titizlikle incelenmiş ve sebep-sonuç ilişkisi çerçevesinde tarihsel analiz yöntemi kullanılarak elde edilen bulgular, mevcut literatürle birlikte değerlendirilmiş ve bilimsel bir perspektifle sunulmuştur.
 Bu incelemeler ışığında, metropolitlerin kurumsal düzeyde ruhani, toplumsal ve yönetsel nitelikte yetkilere sahip oldukları Osmanlı kaynaklarından tespit ve teyit edilmiştir. Patrikhane ve merkezi devlet arasındaki ilişkileri doğrultusunda görevlerini yerine getirirken, her iki otoriteye karşı sorumluluk taşıdıkları gözlenmektedir. Sonuç olarak, Osmanlı idari yapısı içerisinde metropolitler, yanlızca patrikhaneye karşı sorumluluk üstlenmiş olan görevliler değildi aynı zamanda merkezi devlete karşı da sorumlulukları olan yetkililerdi. Hem patrikhaneyle doğrudan ilişkileri hem de Osmanlı devletiyle dolaylı ilişkileri aracılığıyla toplumun dini ve sosyal hayatını düzenlemekte etkiliydiler. Bu ikili ilişki, metropolitlerin çift yönlü sorumluluklarının doğasından kaynaklanmaktadır. Bu ilişki biçimi, metropolitlerin kurumsal niteliklerinin şekillenmesinde etkili olmuş ve Osmanlı toplumunun karma yapısında merkeziyetçi bir düzenin yansımalarını gösteren önemli faktörlerden biridir.

The Assumptionists' Quest For a Religious Leader in The Ottoman Lands: The Bulgarian Uniate Church Movement in Victorin Galabert's Diary (1862-1867)

In the second half of the nineteenth century, Bulgarians sought to establish a national church independent from the Greek Patriarchate. This coincided with the expansion of the missionary activities of the Roman Catholic Church in the Ottoman lands through the Assumptionist sect. A member of this sect, the French bishop Victorin Galabert, was sent to Constantinople in 1862 to conduct Catholic missionary work. He was specifically assigned to establish the Bulgarian Catholic-Uniate Church. During his assignment, Galabert kept a diary of his personal experiences and impressions of the places he went and the events he witnessed. His diary, which apparently has never been studied by scholars, offers a close-up view of the Catholic orthodox conflict in Ottoman geography, as well as unique clues as to why efforts to establish a Bulgarian national church failed. The purpose of this study is to reconsider why the attempts to establish an independent Bulgarian national church failed in the 1860s, in the light of the information revealed by Galabert's diary. This study argues that the main reasons for the failure of efforts to establish a Bulgarian national church are the Catholic Church's underestimation of Russian influence in the region, and the problem of trust between the Bulgarians and the Catholic Church.

Ecumenism and Communism in the Romanian Context: Fr. Andre Scrima in the Archives of the Securitate

Based on information offered by the archives of the former Romanian Securitate, this paper presents the way in which the image and actions of Fr. Andre Scrima, one of the most important Romanian theologians from abroad (and the representative of the Ecumenical Patriarch Athenagoras to the Second Vatican Council), were a topic of interest for the aforementioned surveillance institution during the Romanian Communist regime. At the same time, the emphasis was on the relevance of the ecumenical area for the regime of Bucharest and its interest in using it in order to create the illusion of democracy and freedom. Ninety-five years after the birth of the Romanian theologian, who was not only the disciple of the Romanian Patriarch Justinian and of the aforementioned Greek Patriarch but also an important writer, professor, and abbot, this article aims to bring attention to his life and work, and to provide an investigation into an aspect of his biography which has not been investigated by contemporary researchers from the fields of theology and history until now.

The Foundation of Bulgarian Exarchy and it’s Status

The Ottoman State, administered non-Muslim citizens in a legal structure called the "Millet System". In the frame of this system non-Muslims were separated as three millets: Jews, Greeks and Armenians. Within this structure, all Christian subjects were divided into two as the Greek and Armenian millets. Christian communities not ethnically belonging to these millets were accepted as one of the Greek or Armenian millets according to their religious beliefs. In short, the Ottoman Millet system was a non-ethnic, religious structure. Hence the state recognized its citizens based on their religious identities. The Bulgarians, who are Orthodox Christians, also belonged to the Greek Patriarchate. This led to the implementation of the oppression and assimilation policies of the Greeks to Bulgarians, who belonged to the Greek Patriarchate. Thus, the Bulgarians has struggled to get rid of this situation and to have their national churches by getting out of the Greek millet. The radical changes in the administration of the Ottoman State regarding non-Muslims after The Imperial Reform Edict have increased the struggle of the Bulgarians. As a result, in 1870 the Bulgarians left the Greek Patriarchate and made their national churches recognized by the state. This article examines the struggle to establish the Bulgarian national church and the developments that have taken place after the recognition of the independent Bulgarian church by the state.

الطائفية والهوية: صراعات المسيحية الشرقية في مصر في العصر العثماني

Eastern Christianity has been starkly influenced by the Ottoman rule. With the dominant power of the Greek Patriarch over the Chalcedonian communities in the Arab world, these communities have been reconstructed, and many struggles and conflicts erupted.This paper tackles an aspect of these struggles among Christian communities in Egypt during the 17th century, as represented in a conflict between the monks of Saint Catherine Monastery in Sinai and the Melkite patriarch of Egypt. It examines how the local powers intervened in this conflict, and how the whole narrative has been formulated in legal and sharia texts.

Papa Eftim ve Milli Mücadeledeki Önemi

Turks, who believe in Islam, were not the only ones who raise their voice against the invasion of Anatolia that started after the Armistice of Mudros. Turks who had lived as non-moslem since Seljuk times, namely Christian Turks, also opposed to the invasion of Anatolia and gave full support to the national struggle. Undoubtedly, Pope Eftim played a great role in the organization of Christian Turks against patriarchateand struggles over against subversive activities that Fener Greek Patriarchate carried out opposing to the National Struggle. Although the efforts of Pope Eftim and Orthodox Turksin the National Struggle and those efforts were considerably important, this issue has been of interest to researchers for the last few years. We could say that the reason why researchers had not been interested in the importance of Orthodox Turks in the National struggle until recently might be their being counted in Greek population and included in population exchange and the decrease of their population in Anatolia, almost scarcely any. The purpose of this study is to investigate the efforts of Christian Orthodox Turks and reveal their significancein the National Struggle. To comprehend the importance of Orthodox Turks in Turkish National Independence War, it would be beneficial to start with Pope Eftim’s short biography reflecting his feelings and ideas during National Struggle.

Continuity vs. radical break: national homogenization campaigns in the Greek-Bulgarian borderlands before and after the Balkan Wars

ABSTRACTScholarly interpretations of the Balkan Wars and World War I frequently present these two conflicts as a radical break that unleashed new policies of national homogenization on an unprecedented scale. Instead, this article seeks to establish important lines of continuity between the nineteenth century and the interwar period by examining how Bulgarian and Greek national activists and officials treated nationally ambiguous individuals in their (aspired) territories. First, the article explores the dynamics of the religious controversy between the (Greek) Patriarchate and the (Bulgarian) Exarchate in the long nineteenth century to show that Bulgarian and Greek activists constantly struggled to determine who their supporters were in the Ottoman borderlands of Macedonia and Thrace. From the 1830s to the establishment of the Exarchate in 1870 to the Macedonian conflict in the early 1900s, the ambiguity of people’s religious and national identities made it impossible to clearly distinguish who was a ‘Greek’ and who was a ‘Bulgarian’. Next, the article studies Greek and Bulgarian minority policies in the 1920s and 1930s, tracing lines of continuity with the prewar period. The two administrations used various criteria of national classification—language, religion or ethnicity—to sort out their Muslim minorities (Turks and Pomaks) in ways that would benefit the dominant national community of Bulgarians or Greeks. But the frustration of officials who wanted to divide up their populations into discreet nationalities was most evident in their policies vis-à-vis the Slavic speakers of Macedonia in the 1930s, who were subjected to elaborate classification schemes that tried to fit their idiosyncratic identities in the ‘correct’ national group. Altogether, the continued presence of people with flexible identities who defied the straightforward efforts of the national administrations to homogenize their territories remained the hallmarks of the entire period from 1870 to 1945.

Nicosia City Plans in the Ottomans Era (An Archaeological Civilized Study)

Nicosia City Plans in the Ottomans Era (An Archaeological Civilized Study) Dr. Badr Abd El Aziz Badr Abstract Ottomans divided Nicosia into twelve districts after dominating it in 1570 A.D. These districts were named after the twelve Ottoman generals of the military campaign against Cyprus. Then, Nicosia witnessed the next stage of administrative and urban development until the end of the Ottoman era in 1878. Consequently, Nicosia was divided into 25 quarters, and gained more importance. It became an important commercial and administrative center; it had the "Saray" palace, which was the headquarters of the governor of Cyprus, and the "Divan" to manage the affairs of the island. It was also headquarters of the Greek Patriarch, the judge, the mufti, and the Greek Cypriot Dragoman. In fact, this research deals with Nicosia's quarters during the Ottoman period in terms of their origin, ambience, history, and civilization and urbanization development. This is in addition to the diversity of the established buildings. The researcher studied the location of each quarter, its borders, architectural Monuments, crafts and population activities. Furthermore, the researcher studied the impact of environmental, economic, religious and security factors on Nicosia's districts. Results are at the end of the research, followed by the bibliography, references, and Catalog, which includes figures and explanatory plates. Full Text: PDF DOI: 10.15640/jaa.v4n2a4

Cristiani entro e oltre gli Imperi: Saggi su Terre e Chiese d’Oriente by Giorgio Fedalto

GENERAL AND MISCELLANEOUS Cristiani entro e oltre gli Imperi: Saggi su Terre e Chiese d'Oriente. By Giorgio Fedalto. (Verona: Casa Editrice Mazziana. 2014. Pp. 991. euro68,50. ISBN 978-8897243-16-8.)Giorgio Fedalto, a priest of the Patriarchate of Venice, was a professor of the history of Christianity at the University of Padova from 1975 to 2003. His scholarly output over the years has been prodigious: since 1963, he has published some 38 books in addition to a much larger number of monographs and reviews. Many of these shorter works appeared in relatively obscure publications that are not widely accessible. The present volume brings together sixty-two of these articles and notes that cover a vast range of topics. It should be noted at the start that the focus of Fedalto's work is the Byzantine Empire and secondarily in the churches to the east of its borders; there are no articles that treat the East Slavic churches in what is now Russia, Ukraine, or Belarus.The collected articles have been gathered together in seven sections. The first of these is devoted to general questions that include studies on the Eastern churches during the first millennium and doctrinal controversies of the time including Christology and the theology of icons. Another article deals with the importance of constructing a reliable list of bishops of all the dioceses in the East, a topic to which he returns at various places in the book because he believes that such a list is essential for assessing the presence of churches in specific places over the centuries.The second section is the largest and treats the Patriarchate of Constantinople from the fall of the city to the Turks in 1453 to the present day. Here Fedalto is at his best, supplying detailed studies of the fate of the city in the days following the Turkish breach of the city walls, the repopulation of the city, the effects of the millet system imposed by the Ottoman authorities, and a brief but fascinating speculative article about the possible influence on the twenty-year-old Sultan Mehmet II of Mara Brankovic, his Christian stepmother, which may explain his tolerant policy toward Christians and his intense theological discussions with Gennadios Scholarios, the new Greek patriarch appointed by the sultan only three days after the Conquest. Other articles explore the situation of churches within Constantinople's orbit under Turkish rule in Serbia, Bulgaria, Dalmatia, and Albania.Articles devoted to the Latin Church in the East are included in the third section. This is a particularly sensitive area for relations between Catholics and Ortho- dox, because the memory of the domination of the Latin Church in the East following the Fourth Crusade has poisoned the atmosphere between the churches ever since. …

Rethinking the Schism of 1054: Authority, Heresy, and the Latin Rite

RETHINKING THE SCHISM OF 1054: AUTHORITY, HERESY, AND THE LATIN RITE By BRETT WHALEN In the year 1053, at the request of the Byzantine patriarch, Michael Kerullarios (1043-58), Archbishop Leo of Ochrid denounced the "priesthood of the Franks and the reverend pope" for observing Jewish rites through their celebration of the Eucharist with azymes, the same kind of unleavened bread used for Passover. Leo made these accusations in a letter addressed to John, archbishop of Trani in southern Italy, a region of coexisting Latin and Greek religious traditions that had been destabilized by the recent invasion of the Normans.1 The epistle was subsequently passed along to papal confidante Humbert of Silva Candida, who translated it into Latin and presented it to Pope Leo IX (1048-54). Around that same time, the two churchmen also heard news that the Greek patriarch had anathematized all those observing the Latin rite in Constantinople. A flurry of inconclusive correspondence ensued between the pope, the patriarch, and the Byzantine ruler, Constantine IX Monomachos (1042-55). In response to this persistent crisis, Pope Leo dispatched a legation to Constantinople that included Humbert, Frederick of Lorraine, and Peter of Amalfi. On 16 July 1054, after a series of acrimonious debates, the legates deposited a bull of excommunication against Kerullarios and his supporters on the high altar at Hagia Sophia. The patriarch responded in kind by excommunicating Humbert and his followers.2 For generations of modern scholars, these events were the "thunderbolt" that caused the formal and lasting division of the Latin and Greek churches.3 Although this evaluation of the eleventh-century confrontation 1 Both the Greek version and Latin translation of this letter are published in Cornelius Will, ed., Acta el scripta quae de controversiis ecclesiae Graecae et Latinae saeculo undécimo composita extant (Leipzig, 1861), 56-64. On the Norman invasion of southern Italy and its impact on relations between the Latin and Greek churches, see Richard Mayne, "East and West in 1054," Cambridge Historical Journal 11 (1954): 133-48, and Peter Herde, "Das Papsttum und die griechische Kirche in Süditalien vom 11. bis zum 13. Jahrhundert," Deutsches Archiv für Erforschung des Mittlealters 26 (1970): 1-46. This article, which first took shape as part of my Stanford University dissertation, owes a great deal to the insights and assistance of Philippe Buc, Stanford University, Brad Gregory, University of Notre Dame, and Jehangir Malegam, George Washington University. 2 For this exchange of letters and the bull of excommunication, see Will, Acta et scripta, 65-92, 153-54. 3 Edward Gibbon, The Decline and Fall of the Roman Empire, ed. David Womersley, 3 vols. (London, 1994), 2:659. There is a rich and sometimes confessional tradition of scholarship on the schism of 1054. Among the more important titles, see the analysis of Louis ? TRADITIO between Borne and Constantinople has been greatly tempered and qualified over the last fifty years, the events of 1054 still assume a place of prominence in the master narrative of Christendom's division. "It was in 1054," noted Bichard Southern about the strained relations between the churches, "that all the elements of disunity which had come to light over the centuries were first concentrated into a single event."4 Even Yves Congar, who persuasively argued that the "estrangement" of the two Christian peoples was the product of a slow cultural, political, and religious alienation rather than the result of a single event, still appraised the date of 1054 as "a fatal one, since it seems to mark one of the greatest misfortunes that have ever befallen Christianity."? To the present day, historians of medieval Europe commonly invoke the schism of 1054 as a symbol of the lasting divergence between the Catholic and Orthodox churches. This development, in turn, contributed to the "birth" or "making" of a distinctly Latin or Western Christian Europe, one which had turned its back on the Eastern empire and the Greek church.6 In this present article, it is not my intention to revisit the origins and causes of the schism between the Latin and Greek churches, or to determine precisely where 1054 fits into the long-term trajectory of their division. Instead, I would...

Rethinking the Schism of 1054: Authority, Heresy, and the Latin Rite

In the year 1053, at the request of the Byzantine patriarch, Michael Kerullarios (1043–58), Archbishop Leo of Ochrid denounced the “priesthood of the Franks and the reverend pope” for observing Jewish rites through their celebration of the Eucharist with azymes, the same kind of unleavened bread used for Passover. Leo made these accusations in a letter addressed to John, archbishop of Trani in southern Italy, a region of coexisting Latin and Greek religious traditions that had been destabilized by the recent invasion of the Normans. The epistle was subsequently passed along to papal confidante Humbert of Silva Candida, who translated it into Latin and presented it to Pope Leo IX (1048–54). Around that same time, the two churchmen also heard news that the Greek patriarch had anathematized all those observing the Latin rite in Constantinople. A flurry of inconclusive correspondence ensued between the pope, the patriarch, and the Byzantine ruler, Constantine IX Monomachos (1042–55). In response to this persistent crisis, Pope Leo dispatched a legation to Constantinople that included Humbert, Frederick of Lorraine, and Peter of Amalfi. On 16 July 1054, after a series of acrimonious debates, the legates deposited a bull of excommunication against Kerullarios and his supporters on the high altar at Hagia Sophia. The patriarch responded in kind by excommunicating Humbert and his followers.

THE GREEK ORTHODOX PATRIARCHATE OF JERUSALEM AND ITS CONGREGATION: DISSENT OVER REAL ESTATE

Dissent between the clerical establishment and lay followers is not an infrequent phenomenon and has often focused on church appointments, leadership, and political issues. In the Middle East, such tensions are found between churches usually led by European clergy and their predominantly Arab congregations. Here we combine historical and geographical research methods to investigate a neglected source of contention—that of property held by the church. We reconstruct, analyze, and present detailed case studies of long-term disputes over real estate between the Greek Orthodox Patriarchate of Jerusalem (its Greek patriarch and clergy), and its lay Arab community, known as Rum Orthodox, Roman Christians, or Greek Orthodox, and which number about 71,000 members.

On the closing of the churches and the rebaptism of Latins: Greek perfidy or Latin slander?

Following the testimony of various western medieval authors, historians sometimes assert that Byzantines closed the Latin churches of Constantinople on at least two occasions and rebaptised Latin Christians who married Greek ones from c.1054 on. Both the polemical context of these accusations, however, and statements in contemporary Greek sources call these assertions into question. Latin churches were probably not closed by the Greek patriarch in 1054 or 1089, and rebaptism of Latin Christians was not the policy of the Constantinopolitan church at any point in the Middle Ages.

On the closing of the churches and the rebaptism of Latins: Greek perfidy or Latin slander?

Following the testimony of various western medieval authors, historians sometimes assert that Byzantines closed the Latin churches of Constantinople on at least two occasions and rebaptised Latin Christians who married Greek ones from c.1054 on. Both the polemical context of these accusations, however, and statements in contemporary Greek sources call these assertions into question. Latin churches were probably not closed by the Greek patriarch in 1054 or 1089, and rebaptism of Latin Christians was not the policy of the Constantinopolitan church at any point in the Middle Ages.

Comments on Charles Hedrick's Article: A Testimony

Habent sua fata litterae: the strange fate of Clement of Alexandria's letter to Theodore reminds one of Heisenberg's indetermination principle: the very attempt to observe a particle's trajectory changes its course. In the spring of 1976, a party of four, including the late David Flusser, Professor of New Testament, the late Shlomo Pines, Professor of Medieval Arabic and Jewish philosophy, both at the Hebrew University of Jerusalem, Archimandrite Meliton, from the Greek Patriarchate in Jerusalem (at the time a research student at the Hebrew University) and myself (then a graduate student at Harvard University) drove (in my car) from Jerusalem to Mar Saba monastery, in the Judean wilderness, in the quest for Clement's letter. Together with Flusser and Pines, I had been intrigued by Morton Smith's sensational description of his find, and we wanted to see the text with our own eyes. Archimandrite Meliton had agreed to accompany us. When we reached the monastery, with the help of one of the monks, we began searching for Isaac Vossius' edition of the Letters of Ignatius on the very dusty shelves of the library in the monastery's tower. The young monk and Archimandrite Meliton explained to us that most books from the monastery's library had been moved to the Patriarchate library in Jerusalem, after too many thefts had occurred. We did not put our expectations too high, but at some point, the monk did find the book, with "Smith 65" inscribed on its front page, 1 and the three manuscript pages of Clement's letter written on the blank pages at the end of the book, exactly as described by Smith. The book had obviously remained where Smith had found it and had replaced it, after having photographed the manuscript letter. It was obvious to all of us that the precious book should not be left in place, but rather be deposited in the library of the [End Page 147] Patriarchate. So we took the book back to Jerusalem, and Father Meliton brought it to the library. We hoped to analyze the manuscript seriously and contemplated an ink analysis. At the National and University Library, however, we were told that only at the police headquarters were people equipped with the necessary knowledge and tools for such an analysis. Father Meliton made it clear that he had no intention of putting the Vossius book in the hands of Israeli police. We gave up, I went back to Harvard, and when I came back to Jerusalem to teach, more than two years later, I had other commitments. It was only recently, more than a quarter-century later, in talking to American colleagues, that I realized that I am the "last living Western scholar" to have seen the Clement manuscript, and that I had a duty to testify in front of a skeptical scholarly world.

The Challenges to Turkey

Istanbul is an apt metaphor for Turkey: at once multifaceted, diverse, and unitary; Byzantine, Ottoman, Asiatic, and European; modern and traditional; parochial and cosmopolitan; Muslim and Christian, even Jewish. Astride two continents?figuratively and lit erally, then, of Asia and Europe?the megapolis bears the marks of a succession of civilizations that are not merely superimposed, but that continue to coexist. The splendid domes of the Byzantine churches, built under the Eastern Roman Empire between the fifth and fifteenth centuries, are set off by the thousand and one graceful minarets of the mosques later built to the glory of the sultans of the Ottoman Empire: the basilica of Sancta Sophia, disguised as a mosque, symbolizes the synthesis. The presence in the city of the Greek patriarchate, the Vatican of Orthodox Christendom, testifies to the tolerance that allowed the sultans to reign over a mul titude of peoples and races, religions and sects, in an empire that stretched from the Arab east to the borders of the Austro-Hungar ian Empire, from the Balkans to North Africa. The astonishing range of physical types and complexions in Istanbul today is a reflection ofthat great diversity. In founding the republic on the ashes of empire following the debacle of World War I, Kemal Atat?rk imposed upon these dis parate peoples the dogma of the homogeneity of the Turkish nation. He saw the elimination of ethnic and cultural differences as the only

BETWEEN BYZANTIUM AND EUROPE. SOUTH SLAVONIC ORTHODOX CHANT IN THE SEVENTEENTH-EIGHTEENTH CENTURIES

Monodic South Slavonic church chant, which derived from Byzantine sources in the early mediaeval period, has gone on developing through the ages, in written and oral tradition, as an integral part of the cultural heritage of several nations right up to the present day. Historical circumstances explain why they (these nations) did not accept the European musical styles before the 18-19th centuries Balkan orthodox population which stayed longer under the Turkish occupation and under the influence of the Greek Patriarchate of Constantinople followed more faithfully the Greek chant tradition (liturgical repertoire, unison melodies, neumatic notation). After Austria's defeat in the Balkans (1690), under the pressure of Turkish atrocities a part of the Serbian population, organized and led by their Patriarch (Arsenije III Carnojevic), left their ancient homeland at Kosovo and South Serbia and moved to the north (Austria and Hungary). In south Hungary they met Serbian population which had already been situated there since the second half of the 15th century. Within the territory of the Austrian Empire a new life, enclosing a new Serbian art, developed under different influences through the 18th century. The new Serbian art was based upon the two main traditions: 1) the mediaeval Byzantine-South Slavic orthodox tradition; 2) the new European baroque art and culture. The first one bequeathed to the new

The History of the Greek Patriarchate of Jerusalem as Reflected in Codex Patriarchicus No. 428, 1517–1805

Between 1891 and 1898 the indefatigable Greek archivist A. Papa-dopoulos-Kerameus published in five volumes the , The Analects of Jerusalemite Gleanings, in which he edited a large number of texts and short listings of documents dealing specifically with the history of the Greek patriarchate of Jerusalem and more generally with the broader historical frame of reference. Despite the richness of the documentation which his publications revealed the scholarly world has taken little notice of this rich source of materials for the history of the Jerusalem patriarchate as well as for the details of Ottoman administration of the region. The present state and disposition of the manuscript collections of the patriarchate are not known to me and in contrast to the collections of the Greek patriarchate of Alexandria and of Mount Sinai I am not aware of any detailed program of exploitation and systematic description of this collection.

Azınlıkların Eğitimi The Education of Minorities

Yunanlı yazarlardan Panayotis Oikonomos Almanya’da yayınlanan bir pedagoji ansiklopedisine yazdığı Rum okulları ile ilgili bölümün sonuna Osmanlı İmparatorluğu’ndaki Rum okulları ile ilgili bir ek yapmıştır. Türk eğitimcilerinden Ali Haydar bu bölümü Türkçeye çevirmiş ve 1913–1914 (1332) yılında “Muallim” dergisinde yayınlamıştır. Ali Haydar, Oikonomos’un yazdıklarına hiçbir yorum getirmemiş ve aynen çevirmiştir. Bu metin Osmanlı Türkçesinden günümüz Türkçesine ve Arap alfabesinden yeni Türk alfabesine çevrilmiş ve Oikonomos’un bazı görüşleri değerlendirmeye alınarak yayınlanmıştır. Rum Patrikhanesi’nin gündemde olduğu şu günlerde bu değerlendirmenin okuyuculara yararlı olacağı düşünülmüştür