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Keywords: Metropolitan Stefan Yavorsky, solemn tales, sermons, editing, author’s autograph, content editing, stylistic editing, lexical editing.
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Krasheninnikova, O. A. “On the Creative History of the Solemn Sermons by Metropolitan Stefan Yavorsky.” Dva veka russkoi klassiki, vol. 6, no. 3, 2024, pp. 216–239. (In Russ.) https://doi.org/10.22455/2686-7494-2024-6-3-216-239

Author: Olga A. Krasheninnikova
Information about the author:

Olga A. Krasheninnikova, PhD in Philology, Senior Researcher, A. M. Gorky Institute of World Literature of the Russian Academy of Sciences, Povarskaya St., 25A, bld. 1, 121069 Moscow, Russia.

ORCID ID: https://orcid.org/0000-0003-1518-7923

E-mail: This email address is being protected from spambots. You need JavaScript enabled to view it.

Received: May 08, 2024
Approved after reviewing: June 23, 2024
Published: September 25, 2024
Issue: 2024 Volume 6 No. 3
Department: Textual Criticism. Source Study
Pages: 216-239
DOI: https://doi.org/10.22455/2686-7494-2024-6-3-216-239
EDN:

https://elibrary.ru/DBPQTL

UDK: 821.161.1.09"18"

Abstract: Questions of the creative history of the homiletic heritage of Metropolitan Stefan Jaworski remain unexplored. The study of the unique manuscript of the first quarter of the 18th century and its comparison with later versions of solemn tales allowed us to conclude that the author undertook a significant content, stylistic, and lexical editing of the pieces. A comparative textual analysis of the lifetime autograph and later versions of sermons suggested that the author’s revision of the original draft could have been carried out by Metropolitan Stephen in the period from 1711 to 1718, during his preparation for publication of a collection of the most significant victory tales of the first decade of the 18th century. After Yavorsky’s death, Gabriel Buzhinsky collected and copied Yavorsky’s laudatory sermons, which gave researchers reason to assume that he was the editor and compiler of this collection. However, our textual analysis of the versions convincingly proved that Buzhinsky was not the editor of Yavorsky’s work but apparently relied on the versions of the sermon texts already edited by the author.

 

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