Thematische Bibliographien / Orthodox Eastern Church in Russia

Auswahl der wissenschaftlichen Literatur zum Thema „Orthodox Eastern Church in Russia“

Autor: Grafiati
Veröffentlicht am 26. Juli 2024
Zuletzt aktualisiert am 27. Juli 2024

Geben Sie eine Quelle nach APA, MLA, Chicago, Harvard und anderen Zitierweisen an

Wählen Sie eine Art der Quelle aus:

Inhaltsverzeichnis

Machen Sie sich mit den Listen der aktuellen Artikel, Bücher, Dissertationen, Berichten und anderer wissenschaftlichen Quellen zum Thema "Orthodox Eastern Church in Russia" bekannt.

Neben jedem Werk im Literaturverzeichnis ist die Option "Zur Bibliographie hinzufügen" verfügbar. Nutzen Sie sie, wird Ihre bibliographische Angabe des gewählten Werkes nach der nötigen Zitierweise (APA, MLA, Harvard, Chicago, Vancouver usw.) automatisch gestaltet.

Sie können auch den vollen Text der wissenschaftlichen Publikation im PDF-Format herunterladen und eine Online-Annotation der Arbeit lesen, wenn die relevanten Parameter in den Metadaten verfügbar sind.

Zeitschriftenartikel zum Thema "Orthodox Eastern Church in Russia"

1

Jevtic, Miroljub. „Eastern Orthodox Church and modern religious processes in the world“. Medjunarodni problemi 64, Nr. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.

Der volle Inhalt der Quelle
Annotation:
The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
2

Shevchenko, К. V. „“Together, All of Russia Will Unite in One Voice to Glorify God...” The Church Councils of Brest (1596) and Polotsk (1839) and Metropolitan Joseph (Semashko)'s Activities Evaluated by Archpriest John Naumovich (1826–1891), Galician-Russian Educator and Church Figure“. Orthodoxia, Nr. 3 (22.05.2024): 148–63. http://dx.doi.org/10.53822/2712-9276-2024-3-148-163.

Der volle Inhalt der Quelle
Annotation:
In the 19th to early 20th century, the ethno-cultural landscape of Eastern Galicia was significantly shaped by the ideological legacy of prominent figures in the local GalicianRussian movement. They advocated for the recognition of the triune Russian people, comprising Great Russians, Little Russians, and Belarusians. One of the foremost representatives and ideologues of the Galician-Russian movement was Ivan Grigorievich Naumovich (1826–1891), who stood as one of the most eminent public and church figures of Ruthenia. Being a Greek Catholic priest who later converted to Orthodoxy and emigrated from Austria-Hungary to Russia for political reasons, John Naumovich served as a staunch advocate for the GalicianRussian peasantry, holding positions as a deputy in the Galician Sejm and the Austrian Reichsrat. He also spearheaded the 'ritual' movement within the Greek Catholic Church, aimed at safeguarding the Eastern rite from Romanization. Additionally, he played a pivotal role as an educator of the Galician-Russian populace. At the initiative of John Naumovich in 1874, the Mykhailo Kachkovsky Cultural and Educational Society was established in Galicia. This society played a significant role in the advancement of education and the elevation of the economic and cultural status of the Galician Rusyns. In his works, John Naumovich analysed the socio-cultural causes and political prerequisites of the Union, as well as the mechanism of its implementation and its subsequent devastating consequences for the indigenous Orthodox population of Western Russia. John Naumovich regarded the Church Council of Polotsk as a triumph of historical justice—an act of rectifying the tragic consequences of the Church Council of Brest by reuniting the Belarusian Uniates with the “ancestral Eastern Orthodox Church”. Naumovich emphasized the primordial Orthodoxy of “our ancestors” from the time of the christianisation of Rus' until 1596, when the connection of the church in Western Russia “with the Eastern Orthodox Church was broken by uninvited newcomers from the West who imposed the Union on our fathers”. However, as argued by John Naumovich, what was imposed by flattery and violence “by strangers not for the sake of the truth of Christ and the salvation of souls, but for the sake of the love of power of the popes and the political expectations of the Polish Republic, began to crumble after the unification of the Lithuanian-Russian regions of Poland with Russia”. According to John Naumovich, the Uniate church was led by fathers “filled with the apostolic spirit, who opened the eyes of the people and called them to reunification”. In John Naumovich's view, Metropolitan Joseph (Semashko) and his associates were precisely such apostolic fathers, whose efforts led to the reunification of all Western Russian regions with the ancient Orthodox Church.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
3

Blokhin, Vladimir. „THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)“. History, Archeology and Ethnography of the Caucasus 16, Nr. 3 (01.11.2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.

Der volle Inhalt der Quelle
Annotation:
The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church. It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
4

Gabor, Nataliya, und Yuliana Lavrysh. „Tomos in the context of the Russia and Ukraine information war“. Obraz 34, Nr. 2 (2020): 6–14. http://dx.doi.org/10.21272/obraz.2020.2(34)-6-14.

Der volle Inhalt der Quelle
Annotation:
After the Revolution of Dignity on Maydan Square in Kyiv in 2013-2014, Russian military aggression began, which was marked by the annexation of Crimea and the beginning of a full-fledged war in the eastern territories of Ukraine. On January 6, 2019, Ecumenical Patriarch Bartholomew signed the Tomos for the Orthodox Church of Ukraine, which testified to the independent vector of development undertaked by Ukrainian Orthodoxy, which has long been under pressure from the Moscow Patriarchate. This event caused a resonance in both Ukrainian and Russian media. The purpose of the study is to find out how the process of granting the Tomos turned into one of the aspects of the information war between Ukraine and Russia. The publication presents the content of Ukrainian and Russian web resources dedicated to this event and analyzes how the media event of receiving the Tomos by the Orthodox Church of Ukraine influenced the internal social dialogue in Ukraine, communication between Ukrainian and Russian Orthodoxy, and information confrontation between Russia and Ukraine.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
5

Ibragimov, Ruslan Rustamovich, Aivaz Minnegosmanovich Fazliev, Chulpan Khamitovna Samatova und Boturzhon Khamidovich Alimov. „Foreign policy factor in State-Church relations in the Soviet Union during World War II and early post-war“. Cuestiones Políticas 38, Especial II (08.12.2020): 170–79. http://dx.doi.org/10.46398/cuestpol.382e.12.

Der volle Inhalt der Quelle
Annotation:
The objective of the research was to study Russian State and Orthodox church relations in the context of world war II and the early post-war years. The line of this article is due to the important role of the Russian Orthodox Church in the history, modern political and cultural life of Russia. In this sense, the period of State-Church relations in the USSR during world war II, known in Russia as a great patriotic war, is of great scientific interest because it was the time when the government was forced to make adjustments to its religion policy. Methodologically based on a wide range of documentary sources, the authors of the article have identified the place and role of the Russian Orthodox Church in the foreign policy of the USSR during the approach. In this sense, it is felt that the role of the Russian Orthodox Church in building relations with the allies of the anti-Hitler coalition and its place in the expansion of the Soviet political system in Eastern Europe was of paramount importance as a foreign policy factor.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
6

Hupka, Jordan. „Stalin's Hollow Cross-the Russian Orthodox Church as a Tool of Soviet Foreign Policy“. Constellations 2, Nr. 2 (07.06.2011): 31–40. http://dx.doi.org/10.29173/cons10492.

Der volle Inhalt der Quelle
Annotation:
It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its war against the church. The Kremlin soon saw the Church as a useful tool to help aid in the re- occupation of Eastern Europe.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
7

Gerd, Lora A. „The Greek Monasteries of the Pontus and Russia in Modern Times“. Vestnik of Saint Petersburg University. History 66, Nr. 1 (2021): 98–113. http://dx.doi.org/10.21638/11701/spbu02.2021.106.

Der volle Inhalt der Quelle
Annotation:
The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
8

Shevzov, Vera. „Chapels and the Ecclesial World of Prerevolutionary Russian Peasants“. Slavic Review 55, Nr. 3 (1996): 585–613. http://dx.doi.org/10.2307/2502002.

Der volle Inhalt der Quelle
Annotation:
Russia's peasants and their culture in postreform Russia have enjoyed the attention of an ever-increasing number of scholars over the past two decades. One central aspect of that culture, however, has remained virtually unexplored: Eastern Orthodox Christianity as it was practiced and understood by peasant believers, and especially by peasants who considered themselves members of the official Orthodox Church. At least two explanations may exist for such scholarly neglect. First, historians of Russia have traditionally viewed "official" Orthodoxy as somehow forcibly imposed on the people by secular and ecclesiastical authorities.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
9

DIANDRA AYU LARASATI. „REVISITING FAITH-BASED DIPLOMACY’S EFFECTIVENESS: EASTERN EUROPEAN ORTHODOX CHURCH IN THE 2022 RUSSO-UKRAINIAN CONFLICT“. MANU Jurnal Pusat Penataran Ilmu dan Bahasa (PPIB) 34, Nr. 2 (01.12.2023): 178–96. http://dx.doi.org/10.51200/manu.v34i2.4777.

Der volle Inhalt der Quelle
Annotation:
This paper aims to address the possible role of the Eastern European Orthodox Church as an alternative channel to ensure fruitful negotiations to end the Russo-Ukrainian war that has still ongoing since 2022. As the majority religion in Russia, Ukraine, and Eastern Europe as a whole, the Orthodox branch of Christianity has a transnational influence on its followers, including prominent political figures in the aforementioned territories. Utilizing qualitative research methods, this paper is written to provide arguments about whether the Orthodox Church, with its immense presence in the belligerents’ spiritual beliefs, will be able to be employed as a channel to end the Russo-Ukrainian war. In this paper, analysis is conducted through the usage of J. W. McDonald’s “The Institute for Multi-Track Diplomacy” (2012) journal article about multi-track diplomacy and D. Johnston’s Faith-Based Diplomacy: Trumping Realpolitik (2003) book about faith-based diplomacy to gauge the Orthodox Church’s potential as a channel of diplomacy between Russia and Ukraine. This paper finds that overall, the Orthodox Church fails to fulfil the criteria that Johnston (2003) posits; one of the most fatal is the organization’s inability to reconcile the belligerents’ deep historical wounds. Due to the Orthodox Church's traditional role that has always been closely tied to the Russian government, its capability to build an acceptable negotiation channel is severely impeded.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
10

Jing, Li. „THE STUDY OF THE HISTORY OF THE RUSSIAN CHURCH IN CHINA (dedicated to the 80th anniversary of the publication of Clifford H. Plopper's book “History of the Eastern Orthodox Churches”)“. HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 20, Nr. 2 (2023): 48–52. http://dx.doi.org/10.31079/1992-2868-2023-20-2-48-52.

Der volle Inhalt der Quelle
Annotation:
The History of the Eastern Orthodox Churches" by American missionary Clifford H. Plopper can be considered the first book to provide some insight into the Russian Orthodox Church and to serve as the beginning of the study of Orthodoxy in China. Despite some misrepresentations of Russian history and Russian church history due to the author's ignorance, this book, published in Chinese, has played its undeniable role. And now, 80 years after the first attempt to tell the story of the Russian Orthodox Church, modern Chinese scholars still have much work to do to fill the gaps in the study of the History of the Russian Church.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
Mehr Quellen

Dissertationen zum Thema "Orthodox Eastern Church in Russia"

1

Shevzov, Vera. „Bogoslovskii vestnik 1905-1917 a response to reform and change in Russia's years of revolution /“. Online full text .pdf document, available to Fuller patrons only, 1986. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
2

Strickland, John. „The church valuables campaign in the history of the new martyrdom in Russia“. Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
3

Protopopov, Michael Alex. „The Russian Orthodox presence in Australia: The history of a church told from recently opened archives and previously unpublished sources“. Phd thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/7a6f29d5f4ab0a9d13ba30eced67fe15b6b07e63c698a776224464e4706f77bb/2271032/65054_downloaded_stream_279.pdf.

Der volle Inhalt der Quelle
Annotation:
The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia's multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800's and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia's 'Populate or Perish' policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand.;The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church's prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
4

Howrilka, Richard F. „From Uzhorod to Johnstown past, present, and future of the Carpatho-Russian Orthodox Church and its people /“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
5

Eilers, Linda. „When Calvinist and Arminian beliefs collide facilitating communication between North American professors and Russian Bible students /“. Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
6

Nicolai, Evan P. „Iakov Georgevich Netsvetov first Aleut-Russian Creole priest and missionary to the native peoples of the Yukon and Kuskokwim regions /“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
7

Threadgill, S. A. „The Eastern Orthodox Church in New Zealand“. Thesis, University of Canterbury. Religious Studies, 1987. http://hdl.handle.net/10092/8130.

Der volle Inhalt der Quelle
Annotation:
This thesis is a study of the Eastern Orthodox Church in New Zealand. It examines both the ethnic jurisdictions and the recent phenomenon of conversion to Eastern Orthodoxy. The opening chapter provides a brief history of Eastern Orthodoxy by concentrating on a number of major events. The second chapter describes the ethnic jurisdictions found in New Zealand and examines local origins and subsequent development. The first of two hypotheses tested in this thesis is discussed in Chapter 3. It is argued that Church affiliation inhibits immigrant assimilation into the wider society. Data obtained from an Interview Schedule and personal observations are deployed to test this hypothesis. Those Orthodox Churches which have a high ethnic membership are shown to display signs of ethnoreligion and ethnocentrism. The second hypothesis, discussed in Chapter 4, suggests that converts are motivated to change denominational allegiance because of feelings of deficiency and the desire for an intergrative force in modern society. Because of a lack of evidence the second claim of this hypothesis remains untested. The conclusion is reached that converts to Eastern Orthodoxy are influenced by two different motivations. It is argued that converts to the ethnic jurisdictions are, in general, motivated by a sense of personal searching. In contrast, most converts to the Antiochian Orthodox Church represent, in general, a change of denominational affiliation in reaction to what is perceived as unacceptable doctrinal change in the Anglican Church.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
8

Öörni, Soili. „Autocephaly and its meaning for the Finnish Orthodox Church“. Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
9

Kihali, Elekiah Andago. „Challenges facing the Orthodox Church movements in East Africa a historical and canonical survey /“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
10

Brady, Joel C. „The boundaries of local Orthodox ecumenism“. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
Mehr Quellen

Bücher zum Thema "Orthodox Eastern Church in Russia"

1

Young, Alexey. The Russian Orthodox Church Outside Russia: A history and chronology. San Bernardino, Calif: St. Willibrord's Press, 1993.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
2

Knox, Zoe Katrina. Russian society and the Orthodox Church: Religion in Russia after communism. London: RoutledgeCurzon, 2005.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
3

Pospielovsky, Dimitry. The Orthodox Church in the history of Russia. Crestwood, NY: St. Vladimir's Seminary Press, 1998.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
4

SSSR, Akademii͡a︡ nauk, Hrsg. Christianity and Russia. Moscow: Social Sciences Today, Editorial Board, 1988.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
5

Hecker, Julius Friedrich. Eluosi de zong jiao. Xianggang: Dao feng shan Jidu jiao cong lin, 1994.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
6

Knox, Zoe Katrina. Russian Society and the Orthodox Church: Religion in Russia after communism. London [u.a.]: RoutledgeCurzon, 2004.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
7

Garzaniti, Marcello. Il Cristianesimo in Russia da Vladimir a Pietro il Grande. Roma: Coletti, 1988.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
8

Kivelson, Valerie A., und Robert H. Greene. Orthodox Russia: Belief and practice under the tsars. University Park, Pa: Pennsylvania State University Press, 2003.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
9

Kallistos. The Orthodox way. Crestwood, N.Y: St. Vladimir's Seminary Press, 1986.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
10

Lazzari, Aldo Quinto. How I "discovered" religion in Russia. Moscow: Novosti Press Agency Pub. House, 1985.

Den vollen Inhalt der Quelle finden
APA, Harvard, Vancouver, ISO und andere Zitierweisen
Mehr Quellen

Buchteile zum Thema "Orthodox Eastern Church in Russia"

1

Rousselet, Kathy. „The Russian Orthodox Church and the Global World“. In Global Eastern Orthodoxy, 41–57. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-28687-3_3.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
2

Kazmina, Olga. „The Russian Orthodox Church in a New Situation in Russia: Challenges and Responses“. In Eastern Orthodox Encounters of Identity and Otherness, 219–31. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137377388_15.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
3

Elsner, Regina. „The Russian Orthodox Church on the Values of Modern Society“. In Eastern Orthodox Encounters of Identity and Otherness, 169–75. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137377388_12.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
4

Briskina-Müller, Anna. „The Search for a New Church Consciousness in Current Russian Orthodox Discourse“. In Eastern Orthodox Encounters of Identity and Otherness, 69–78. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137377388_5.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
5

Mühl, Christoph. „Justification in the Theological Conversations between Representatives of the Russian Orthodox Church and the Protestant Churches in Germany“. In Eastern Orthodox Encounters of Identity and Otherness, 261–72. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137377388_17.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
6

Rousselet, Kathy. „The Russian Orthodox Church and Reconciliation with the Soviet Past“. In History, Memory and Politics in Central and Eastern Europe, 39–53. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137302052_3.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
7

Oeldemann, Johannes. „The Concept of Canonical Territory in the Russian Orthodox Church“. In Religion and the Conceptual Boundary in Central and Eastern Europe, 229–36. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230590021_11.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
8

Maragkoudakis, Georgios N. „Eastern Orthodox Church“. In Encyclopedia of Psychology and Religion, 725–28. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200139.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
9

Maragkoudakis, G. „Eastern Orthodox Church“. In Encyclopedia of Psychology and Religion, 1–3. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200139-1.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
10

Stoeckl, Kristina. „The Russian Orthodox Church’s Approach to Human Rights“. In Global Eastern Orthodoxy, 59–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-28687-3_4.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen

Konferenzberichte zum Thema "Orthodox Eastern Church in Russia"

1

Ikonnikova, Elena. „ORTHODOX CHURCHES OF HARBIN IN THE BOOKS OF NATALIA ILYINA“. In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.27.

Der volle Inhalt der Quelle
Annotation:
The images of Orthodox churches in the Natalia Ilyina’s books are fragmentary, but with careful reading they allow us to restore the cultural image of Harbin in the first half of the twentieth century. Natalia Ilyina never writes the full names of temples and, most often, uses the word “church” in books. The writer tells about a variety of Orthodox places in Harbin: St. Nicholas Cathedral (St. Nicholas Cathedral) Cathedral (not far from it the writer lived in the first years of her stay in Harbin), as well as a number of other Harbin churches: St. Sophia Cathedral (the Church of St. Sophia, St. Sophia Church), the temple of the Iver Icon of the Mother of God, the Alekseevskaya Church in Modyagou (the name of one of the districts of Harbin), the Kazan-Bogoroditsky Monastery and the Church of the Assumption of the Blessed Virgin. Natalia Ilyina associates the Orthodox Church not only with religion, but with the space in which the heroes of the books dream about their future, go through difficult times of personal and public life, and remember Russia.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
2

Naumow, Aleksander. „SAINTS METHODIUS AND CYRIL IN THE HYMNOGRAPHY OF THE ORTHODOX CHURCH OF THE CZECH LANDS AND SLOVAKIA“. In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.05.

Der volle Inhalt der Quelle
Annotation:
Orthodoxy in the Czech and Moravian territories in the New Age was initially present thanks to the Russian embassy and Russian visitors to the various Czech resorts, but it was also associated with the intensification of the Cyril and Methodius cult in Western and Eastern Europe (1848, 1863, 1869, 1880-1881, 1885), the development of Slavic philology and the pro-Russian Slavophile sentiments among the intelligentsia. In Slovakia, the situation was different - the Eastern rite was spread in the Uniate structures, with the nascent pursuit of Orthodoxy, especially among the Carpathian Ruthenians. The leading idea of the emergence of Orthodox philological sentiments and movements was the Cyril and Methodius idea and its traces in Moravia, Bohemia, Slovakia and Transcarpathian Ruthenia. The very founding of the Orthodox Church in the country is the work of the Serbian Patriarch Dimitrije (Pavlović). At the head of this Church stands Fr. Matěj Pavlík (1879-1942), ordained by the Serbian Patriarch in 1921. Bishop Gorazd II is preparing an epoch-making liturgical collection: Lidový sborník modliteb a bohoslužebných zpĕvů Pravoslavné Církve (1934, 2nd ed. 1951), including all possible futures of the Cyril and Methodius tradition. He chose July 5 for the main celebration of Cyril and Methodius, which continues on July 6 with the liturgical memory of St. John Hus, also a national holiday of the Republic. The solemn service mentions the Holy Brothers, their disciples and ideological followers several times. A great event reviving the Cyril and Methodius theme in a new geopolitical situation in the 90s of the last century is related to the proclamation of Prince Rostislav of Moravia as a saint with the date of remembrance October 28. The Episcopal Council decided on this in December 1992, and the celebrations took place in October 1994. The liturgical texts dedicated to him in many places speak of the Holy Brothers. Since 2015, the cult of St. Lyudmila, giving it the features of a nationwide cult. The events obscured the liturgical cult practised for centuries in the Orthodox Church, but it is also trying to join this program.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
3

Candu, Teodor. „The value and importance of the Forms of the churches and the service states of the clergy in the numerical assessment of the population of the Pruto-Dnistrian region in 1812“. In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.16.

Der volle Inhalt der Quelle
Annotation:
The sources for studying the demographic situation in the Romanian area, especially those from Moldova Principality and neighboring territories, increase quantitatively with the expansion of Russia towards South-Eastern Europe. During the Russo-Turkish War of 1806-1812, as well as during the conflagrations of the late XVIIIth century, the Russian Empire preferred to establish its own administration of occupation, which for the most efficient record of resources was used not only by its own apparatus, but also by the local administrative and ecclesiastical institutions of the Romanian Principalities, introducing several statistical tools for population records. Among the statistical instruments introduced during this period (e.g. forms, registers, etc.) that followed the record of the population at all stages of life, through civil status registers, in which births, marriages and deaths were recorded; confession registers of Orthodox believers; the forms of the churches and the service records of the clergy, where, in addition to the information about the status of the churches and the situation of the parish clergy, there was also information about the number of the population according to ethnic and gender composition, the latter are the object of our intervention. In the framework of this study, a series of information was exposed about the process of introducing Church Forms and clergy service statuses, a process initiated in December 1809, as a result of insufficient data presented by diocesan bishops and other church structures during the same year. Taking into account the value of the information contained in these sources, here we focused on the selection and accounting of the data regarding the numerical situation of the Christian-Orthodox population in the Pruto-Nistrian area in 1812. As a result of comparing the fiscal data contained in the Evideces of the Moldovan Treasury from 1808 and other statistical data known from the era with those contained in the Forms,we find that the data from the sources we considered, although they were used to clarify some information regarding the history of the Orthodox Church in Bessarabia. However, they were not used at their fair value to clarify those contradictions that continue to hover over the issue of the numerical composition of the population in the region newly annexed to Russia in 1812. Thus, following the analysis of the statistical data provided by several registers with the Forms that have reached us, it can be concluded that the population of the region not only approached the number of 300,000 people, but even exceeded it. Therefore, it would be recommended that researchers concerned with the study of demographic issues in the region not only refer to the records of a fiscal nature, which, although they are recognized to be of particular value. Nevertheless the information provided by the Forms allows verification of the veracity/correctness of the premiums, detailing some aspects, such as the ratio between churched and non-churched localities, the ratio between the male and female population, as well as other indicators that tax statistics from the early XIXth century do not record.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
4

„RUSSIAN ORTHODOX CHURCH IN THE FIELD OF EDUCATION IN RUSSIA“. In SOCIOINT 2021- 8th International Conference on Education and Education of Social Sciences. International Organization Center of Academic Research, 2021. http://dx.doi.org/10.46529/socioint.202127.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
5

Ershov, Bogdan, Ekaterina Volkova, Elena Frolova, Olga Volokitina und Sergey Volkov. „THE RUSSIAN ORTHODOX CHURCH IN THE EDUCATIONAL SPACE OF MODERN RUSSIA“. In SOCIOINT 2020- 7th International Conference on Education and Education of Social Sciences. International Organization Center of Academic Research, 2020. http://dx.doi.org/10.46529/socioint.2020129.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
6

Amayeva, Daglara. „Russian Orthodox Church In The South Of Russia In Xix-Xx Centuries“. In International Scientific Conference «Social and Cultural Transformations in the Context of Modern Globalism» dedicated to the 80th anniversary of Turkayev Hassan Vakhitovich. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.10.05.375.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
7

Anatolievich, Ershov Bogdan. „Property And Land Relations Of Russian Orthodox Church And State In Russia“. In RPTSS 2017 International Conference on Research Paradigms Transformation in Social Sciences. Cognitive-Crcs, 2018. http://dx.doi.org/10.15405/epsbs.2018.02.38.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
8

Parashchevin, Maksym. „Changes in the confessional identification of the orthodox in Ukraine in the conditions of Russian aggression“. In Sociology – Social Work and Social Welfare: Regulation of Social Problems. Видавець ФОП Марченко Т.В., 2023. http://dx.doi.org/10.23939/sosrsw2023.082.

Der volle Inhalt der Quelle
Annotation:
Background: One of the main characteristics of the Ukrainian religious field is conflict between two large Orthodox Churches – Ukrainian Orthodox Church (UOC) and Orthodox Church of Ukraine (OCU). These Churches embrace most part of orthodox population and it makes their conflict potentially dangerous for society. The Russian invasion February 24, 2022 makes many problems for UOC because it is considered to be part of state-depending Russian Orthodox Church. As a result, many believers turned their backs on this church, and the state changed its politics toward it rather harshly. But the extent of the changes in belonging to this church remains uncertain and requires assessment. Purpose: To assess the changes in mass self-identification with Ukrainian Orthodox Church in condition of Russia-Ukraine war. Methods: The analysis of statistical data of the moving of religious community in Ukrainian religious field and analysis of data of confessional identification in national representative public opinion polls. Results: Data of public opinion polls show that on the level of identification with the UOC a significant impact was made by large-scale Russian invasion on February 24, 2022 only. Only in the polls in 2022 there was a significant decrease in the corresponding figure. However, the level of such identification has remained stable even in the situations of the Russian aggression of 2014-2021. Conclusion: Data of public opinion polls show that the large-scale Russian invasion of 2022 has significantly influenced the adherence to and the orientation of the UOC. But at the same time, assessments of such changes, which are making on the confessional identification in these surveys, may be somewhat overstated, and they should be treated with great caution, especially if you base on them a politics in such dangerous area as religion. The UOC has been facing powerful challenges for many years. These challenges have dramatically increased since February 24, 2022, but even now this Church has shown considerable sustainability and the issue of halting of its functioning remains quite conflict-prone, while the benefits from its closing seem rather doubtful. Keywords: confessional identification, confessionals changes, Russian aggression, Ukrainian Orthodox Church, Orthodox Church of Ukraine, Ukraine
APA, Harvard, Vancouver, ISO und andere Zitierweisen
9

Hajdinac, Sara. „Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor“. In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.

Der volle Inhalt der Quelle
Annotation:
In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.
APA, Harvard, Vancouver, ISO und andere Zitierweisen
10

Alekseev, P. P. „The 1st All Latvian (Griva) Congress of the Pomorian Old-Orthodox Church – historical lessons and perspectives“. In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-27-34.

Der volle Inhalt der Quelle
APA, Harvard, Vancouver, ISO und andere Zitierweisen
Die Auswahlen zum Thema "Orthodox Eastern Church in Russia" für konkrete Quellenarten können Sie auch interessieren:
Zeitschriftenartikel Dissertationen Bücher
Wir bieten Rabatte auf alle Premium-Pläne für Autoren, deren Werke in thematische Literatursammlungen aufgenommen wurden. Kontaktieren Sie uns, um einen einzigartigen Promo-Code zu erhalten!

Zur Bibliographie