러시아 정교회와 사계절 축일 문화

Russian Orthodox Church and Season's Festivals

The aim of this paper is to examine the Season's Festivals of the Russian Orthodox Church in the context of interweaving of Christian and pre-Christian elements. Winter festivals are examined through Sviatki being continued for 2 weeks from Christmas to Epiphany. It was shaped from the traditional winter solstice festival. Koliada interwoved with Christian elements. Therefore the pre-Christian elements remain in Sviatki. Spring festivals begins from the 'Welcoming of Spring, ' Masien itsa, which was counterpart of carnival in the West. It was originally occured near the spring equinox, but was moved near winter in order to avoid Lent before Easter. Spring festivals are composed around Easter: festivals of the time of Lent(the Annunciation, the Willow Sunday) , Easter Week, the Ascension, Trinity (Semik) , Pentecost. Spring festivals are also interwoved with pre-Christian elements. The paganic Semik , the 7th thurthday after Easter , was ce lebrated with the Trinity Week. Ivan KupaJa, which is the pivot of Summer festivals, was shaped from the union of the birthday of Saint John the baptist and Kupalo's Day. Kupalo's Day occurred when the day was at its longest and vegetation was at its peak. In Ivan KupaJa was showed the Russian peculiarties of the nature worship . As a Summer festival. Saint Ilia's Day also vividly shows t he double characters of the Russian religious festivals It was folded with worship of Perun, the supreme god of the ancient slavs . The main Fall festivals are Transfiguration, the Pokov ('Protection' or ' Intercession') of Mary, and Mary of the Kazan . The Pokov Day, which was originated in Byzantium , developed into the characters of the Russian religious festivals connected with the elemente of everyday life, marriage. Mary of the Kazan, which was shaped in 1552, developed as a patron of Russian army.