The Sanctity of Water Between Ecclesial Ritual and Folk Religion: A Diachronic and Ecoanthropological Analysis of Byzantine Monastic Centers and Monasteries in the Republic of North Macedonia

Abstract

This paper offers a diachronic and ecoanthropological analysis of the existence, function, and treatment of sacred waters within Macedonian monasteries, from the High Middle Ages and Byzantine rule (eleventh century) to the National Revival period of the nineteenth century. Across this centuries-long span, the sanctity of water underwent a significant ontological and spatial transformation, shaped by complex relationships of ecclesiastic, cultural, historical, social and political factors. The paper’s central argument traces a shift from a strictly ecclesiastic and theological framework toward a vernacularized, folkloric sacrality of the water. In the medieval period, the sanctity of water depended chiefly on the liturgical act of epiclesis, the institutionalized consecration effected through invocation of the Holy Spirit, whereas in the period from the late 18th to the beginning of the 20th century happened an unprecedented proliferation of localized “holy water” springs. Their sanctity was regarded as immanent, independent of sacerdotal phenomena. Where medieval hagiasmata were dedicated predominantly to the Theotokos and to the Life-giving Spring (Baloukli), the 19th century brought a marked democratization of sacred waters. The sacral topography of monasteries came to include springs dedicated to a wide pantheon of saints or to specific days of the week (Wednesday, Friday, and Sunday waters, associated with St. Paraskevi, St. Nedela/Kyriaki, St. George, and St. Demetrius). This diversification finds little grounding in official theological doctrine; its sources lie instead in the deep syncretism of folk religion and in enduring traces of pre-Christian belief. Read through an ecoanthropological lens, the paper argues that the sacralization of water functioned not only as a religious phenomenon but also as a cultural mechanism for establishing a sustainable, reciprocal relationship between human communities and the natural environment. Sacred springs operated as biocultural reservoirs in which spiritual ethics contributed directly to the long-term conservation of vital hydrological resources and sacred landscapes.

The authors' abstract, as published at the source. Religions, 2026 · DOI ↗