Journal articles: 'Eastern Rite'

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Stokolos, Nadiya G. "An attempt at the ethno-confessional transformation of Orthodoxy in Poland (1923-1939)." Ukrainian Religious Studies, no. 24 (November 26, 2002): 12–20. http://dx.doi.org/10.32420/2002.24.1369.

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Neounia is one of the common names of the new unified church, which was introduced by the Polish Roman Catholic bishop on the Ukrainian and Byelorussian lands of Poland during the interwar period (1923-1939). This church had a number of other names: Catholicism of the Eastern Rite, Eastern Rite, Biblical (double-rite) union. Officially, it was called the Parishes of the Catholic Church of the Eastern Catholic Rite or of the Roman Catholic Church of the Eastern Rite. The Church, through which the Vatican sought to convert the "united East" into the bosom of Catholicism, was often referred to as a "government union", since it was in some cases facilitated by local government officials. The unofficial name - neounya - contrasted with the "old union" proclaimed in Brest in 1596.

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Fattakhova, Aida R., Maria D. Melnikova, and Nelli V. Gromova. "Rites of Treatment in Eastern Africa and Rite Vocabulary According to Literary Sources." Journal of History Culture and Art Research 6, no. 5 (November 28, 2017): 207. http://dx.doi.org/10.7596/taksad.v6i5.1275.

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<p>Rites as the reflection of religious ideas and everyday traditions are of great importance to understand the national picture of the world among the representatives of different peoples. The article examines the rites of the East African society aimed at healing; the ritual vocabulary, saturated with national and cultural information is analyzed and the translation decisions in the transfer of cultural-labeled units reflecting the realities of the Swahili culture carriers are demonstrated. Taking into account the nature of the presented material, the methods widely used in historical and ethnographic and philological research were used during the present study: descriptive, systemic, and semantic one. Nowadays, traditional medicine and conventional medicine go hand in hand in Eastern Africa countries, particularly in Tanzania, complementing each other in the treatment and the prevention of diseases, the preservation and the strengthening of human health. In the case when modern medicine is powerless, doctors recommend that patients turn to herbalists. At the same time, it is impossible to confuse healers who use grasses and other natural resources in their work, passing their experience from generation to generation, with sorcerers and the sorcerers not engaged in treatment. The conclusions formulated in the process of research are of practical importance and can be used by the experts of ethnography, ethnology, translation studies, linguistics, cultural studies and historical science, as well as during the lectures on the study of lexicology in Swahili. </p>

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Hrabchuk, M. "Features of the Eastern Byzantine-Ukrainian rite in Hutsuls." Ukrainian Religious Studies, no. 9 (January 12, 1999): 43–49. http://dx.doi.org/10.32420/1999.9.821.

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The Ukrainian Christian ritual, which is common to Ukrainian Orthodoxy and Greek Catholicism, is called the Byzantine-Ukrainian and Eastern. The sources of its formation begin from Cyril and Methodius, who conducted their missionary work in Macedonian Bulgarians around 863 in the territory of Veliko-Moravia, in particular among the tribes of white Croats - the ancestors of modern Hutsuls. Created here, the first Slavic dioceses disseminated Cyril and Methodius Christianity among the Western Ukrainian tribes of Galicia and Zakarpattya long before the official baptism of Rus-Ukraine.

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Dzhugla, Nadiya V. "Ukrainian Eastern Rite as a Condition for Religious Ecumenism." Ukrainian Religious Studies, no. 42 (October 24, 2006): 113–22. http://dx.doi.org/10.32420/2006.42.1833.

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Among the many problems facing independent Ukraine, perhaps the most important is the problem of church maladjustment. The spiritual, religious confrontation that has been going on in our country for one and a half decades has a number of opposite vectors: a) the UOC's recognition of the canonicality of non-Ukrainian Orthodox communities and its unwillingness to cooperate with them; b) the reluctance of representatives of the Ukrainian branches of Orthodoxy (the UOC-KP and UAOC) to follow a deeper understanding with another branch of the Ukrainian Church - the UGCC; c) property claims, as well as the struggle for financial income between different denominations.

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Buhrak, Volodymyr. "Oriental rite as a religious phenomenon." Ukrainian Religious Studies, no. 39 (June 13, 2006): 41–50. http://dx.doi.org/10.32420/2006.39.1741.

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The phenomenon of Eastern Christian rite has become an object of religious studies in recent years. This phenomenon is of interest to the scientific community because it is the result of the development of theological concepts, which, being theoretically expressed in collections of Christian dogmas and canons, have found their practical reflection in cultic church and extracurricular activities. Some historical events have been found in it. Investigating the rite, we can trace the peculiarities of the development of society, the reflection of a certain era.

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Henry, Edward O. "The Jayamāla Rite in Eastern North India: Outsiders' and Insiders' Misunderstandings." Journal of Anthropological Research 59, no. 4 (December 2003): 511–30. http://dx.doi.org/10.1086/jar.59.4.3631594.

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7

Stump, Roger W. "Church-Naming Practices among Eastern Rite Catholics in the United States." Names 36, no. 1-2 (June 1988): 85–90. http://dx.doi.org/10.1179/nam.1988.36.1-2.85.

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CUNEO, TERENCE. "Transforming the self: on the baptismal rite." Religious Studies 50, no. 3 (November 21, 2013): 279–96. http://dx.doi.org/10.1017/s0034412513000437.

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AbstractPhilosophers have paid almost no attention to the baptismal rite. This is puzzling not only because the rite is central to the Christian life but also because the rite itself is very puzzling, making audacious claims about what its performance accomplishes. According to one of these audacious claims, by the performance of the rite the one baptized is transformed, enjoying states such as purification, sanctification, regeneration, and illumination – what I call theregenerate states. But how could this be so? And isn't there good empirical evidence that the imposition of the regenerate states on the one baptized is not accomplished in the vast majority of cases? In this article, I consider an ancient and audacious version of the baptismal rite, namely, that used by Eastern Orthodox Christians. I propose a model for understanding this rite – what I call theprocess-interpretation – which I believe comes close to being satisfactory, since it implies that the imposition of the regenerate states is not nearly as perplexing as it might seem at first glance.

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Witkamp, Nathan. "A Critical Comparison of the So-called ‘Lawsuit’ in the Baptismal Rites of Theodore of Mopsuestia and Narsai of Nisibis." Vigiliae Christianae 65, no. 5 (2011): 514–42. http://dx.doi.org/10.1163/157007211x561626.

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Abstract Theodore of Mopsuestia’s baptismal homilies 1-3 and Narsai of Nisibis’ liturgical homilies 21 and 22 are valuable sources concerning the Syrian baptismal liturgy. It is commonly held that Narsai’s rite is heavily influenced by Theodore’s. Some scholars even go that far to picture Narsai as Theodore’s copycat. Such a view would have profound consequences for our perception of continuity and discontinuity within the Eastern baptismal tradition. However, the present comparative study of an often neglected pre-baptismal part of the rite both Narsai and Theodore describe as a “Lawsuit” or “Judgment” (dinā) reveals significant differences between both liturgies that make an exclusive dependance improbable. These differences must be taken into account if we want to get a clear picture of the relationship of both rites with each other and the larger Syrian tradition.

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Fialko, Elena. "Scythian female warriors in the south of Eastern Europe." Folia Praehistorica Posnaniensia 22 (July 31, 2018): 29–47. http://dx.doi.org/10.14746/fpp.2017.22.02.

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The article is devoted to the funerary complexes of Scythian female warriors in the territory of the European Scythia. Types and sizes of graves, as well as the nature of the funeral rite of Amazons correspond to Scythian canons and de facto do not differ from men’s graves The analysis of the funerary inventory allows us to date them within the second half of the 7th till the 2nd centuries BC.

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Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite." Ukrainian Religious Studies, no. 25 (December 27, 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.

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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

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Balabanova, Mariya, and Evgeniy Pererva. "Special Rituals, Rites and Customs of Treatment of Human Bodies (A Case Study of Sarmatian Cultures)." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 2 (December 2019): 125–44. http://dx.doi.org/10.15688/nav.jvolsu.2019.2.8.

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This article presents characteristics of special rituals, rites and customs identified in Sarmatian cultures of Eastern Europe. For example, a group of prone burials of the Late Sarmatian time was distinguished in the course of the research. As shown by the comparative historical analysis of the prone burials, this society differed from other synchronous groups of the population in the relatively mass nature of such burials. Analysing the details of the burial rite does not provide an unambiguous explanation of the motivation of prone burials. Most likely human sacrifices and ritual killing of the elderly and old people were possible there, and such burials could be associated with harmfulness of the dead. In addition to this rite, a group of burials with the observed post-mortem and antemortem rites in relation to the head / skull was distinguished. First, this is decapitation and performance of certain rites with the head / skull. After this the skull was either placed in the burial or kept with the people (burials of postcranial skeletons). Second, the skull could be placed in a separate grave (partial burials). Third, after separation the skull could be subject to trepanation, which was a ritual function. Intravital trepanation was carried out for medicinal purposes. The rare rite of scalping can be attributed to military customs. Since the frequency of occurrence of special rites in relation to the skull and head in Sarmatian cultures is small, they could be connected either with the antemortem status or with the circumstances surrounding the death of a person. The most common practice was the custom of deliberate deformation of the head, which performed both utilitarian and symbolic functions.

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Kazarnitsky, Alexei A. "Craniology and the Funerary Rite of the Population of Scythian Neapolis." Ancient Civilizations from Scythia to Siberia 23, no. 2 (December 15, 2017): 210–24. http://dx.doi.org/10.1163/15700577-12341317.

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Abstract This article describes an attempt of the comparison between data assembled by archaeologists and physical anthropologists relating to group burials in earth catacombs of the Eastern Necropolis at Scythian Neapolis. A coincidence was identified between variability trends in craniometric and some archaeological features. This was interpreted as evidence for the presence in the urban population of at least two initial groups of different origin, which preserved certain differences in some of the details of the funerary rite used.

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Skira, Jaroslav Z., and Myroslaw Tataryn. "Sowing on Good Soil: Canadian Scholarship on the Ukrainian Church(es)." East/West: Journal of Ukrainian Studies 6, no. 1 (April 2, 2019): 51–90. http://dx.doi.org/10.21226/ewjus476.

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This essay surveys material published between 1950 and 2016 by Canadian scholars who studied Ukrainian church history and theology. Particular attention is paid to works produced by members of the Eastern-rite Redemptorist and Basilian religious orders and by scholars at St. Andrew’s College and the University of Manitoba in Winnipeg, the University of Toronto and the University of St. Michael’s College in Toronto, the Canadian Institute of Ukrainian Studies at the University of Alberta, and the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies in Ottawa.

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Teffeteller, Annette. "The chariot rite at Onchestos:Homeric Hymn to Apollo229-38." Journal of Hellenic Studies 121 (November 2001): 159–66. http://dx.doi.org/10.2307/631835.

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AbstractThe Onchestos passage in theHomeric Hymn to Apollo(229-38) has been discussed extensively, most usefully by A. Schachter (BICS23 (1976) 102-14) and G. Roux (REG 77(1964) 1-22). Further consideration of the disputed verbal forms in lines 235 and 236 and the plurals of 233-6 suggests that the plurals do indeed indicate a two-horse chariot team but that the presence of a team is not incompatible with the test of a single colt, and that if a chariot is wrecked by the unguided horses, it is righted and leftin situ(with the horses removed) while prayers of supplication are made to Poseidon. The events referred to are interpreted as elements of a religious ritual with explicit military implications, dating from the Mycenaean period. It is, however, noted that a Babylonian ritual parallel might suggest a Near Eastern (and possibly non-military) origin.

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Matus, Irena. "KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)." Acta Neophilologica 1, no. XIX (June 1, 2017): 179–96. http://dx.doi.org/10.31648/an.679.

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The Monastery in Supraśl was founded as an Orthodox one in the late fifteenthcentury. Initially the monks opposed the Union. The Monastery subordinated to theuniate rules in 1635, it then became one of the most significant Basilian centers in theRepublic of Poland. Over time, the Basilians increasingly succumbed to Romanizationand Polonization. Consequently, Latin altars (main and side ones), pulpit, confessional,stoup, instrumental organs and Latin devotional articles were installed in the SupraślOrthodox Monastery. The restitution of the Orthodox Church was preceded by severalyears of preparation. One of the taken measures was the opening of a school in 1834in Supraśl that provided education in the spirit of sympathy for Orthodoxy. The changesto the interior of the Orthodox Church in Supraśl involved the decoration of the altaraccording to the Eastern Greek rite, the removal of the side altars and the prohibitionof instrumental music. Due to the preserved iconostasis the church was quickly adaptedfor the needs to celebrate the liturgy according to the Eastern Greek rite; the choirwas created by the students from the local school. In 1828, the Basilians who camefrom the Latin rite were allowed to return to it. Thirty four monks left the Monasteryin Supraśl, and only eight remained. The Basilian resistance against the restitution of theOrthodox Church was the result of their Romanization and Polonization. In contrast,the position taken by the Basilians from Supraśl reflected the attitude of their superior,Nikodem Marcinowski.

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Mullins, Marty Manor. "A Remarkable Reversal: Communist Czechoslovakia's Reinstatement of Eastern Rite Catholicism during the Prague Spring." Journal of Church and State 58, no. 2 (January 24, 2015): 331–54. http://dx.doi.org/10.1093/jcs/csu128.

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18

Hvat’, Ivan. "The Moscow Patriarchate and the liquidation of the Eastern‐rite Catholic Church in Ukraine." Religion in Communist Lands 13, no. 2 (June 1985): 182–88. http://dx.doi.org/10.1080/09637498508431189.

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Jurek, Krzysztof, and Jacek Kozieł. "Byzantine Themes in Polish High School Liberal Arts Education." Studia Ceranea 9 (December 30, 2019): 251–58. http://dx.doi.org/10.18778/2084-140x.09.13.

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The authors focus how Byzantine motifs are presented in the teaching of humanities subjects. The question of the presence of Byzantine motifs is essentially one about the presence of Byzantine heritage in Polish culture. With reference to two school subjects – Polish and History – the authors seek to establish what Polish school students are taught about the reach of Byzantine culture. Present-day teaching of both political and cultural history is underpinned by Occidentalism. Only occasionally is attention paid to the “Eastern” features of Poland’s past. A good example of this is the treatment of one of the most important Polish literary texts, the school perennial, Bogurodzica. This draws on Greek religious hymns, contain words originating in the Greek liturgy, and also alludes to a particular type of icon. Accordingly, the connections between the oldest Polish literary text and Byzantine culture are very clear. However, when classroom teachers discuss Bogurodzica with their pupils, detailing the above-mentioned features, are they aware that this text is an epitome of the presence of Byzantine motifs in Polish literature? Apparently not. With regard to the teaching of history, Byzantine motifs can be approached from at least three angles; in terms of imperial political events, in terms of religious (Eastern rite) aspects of Byzantine culture, and finally in terms of awareness of connections between Polish culture and Eastern rite Christianity, as well as Eastern nations and states viewed as heirs of Byzantine culture. In Polish history there has been a side-lining of the nation’s break with Eastern Christianity even though during certain periods this was the faith of half the Commonwealth’s inhabitants. The marginalisation of this topic does not simply impose a limit on knowledge but it prevents the understanding of particular aspects of our history.

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Kyiak, S. "The identity of the Ukrainian Catholic Church of the Byzantine rite in the context of its universality." Ukrainian Religious Studies, no. 24 (November 26, 2002): 75–85. http://dx.doi.org/10.32420/2002.24.1376.

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The Ukrainian Catholic Church of the Byzantine rite, which secured the name of the Ukrainian Greek Catholic Church, as the heir to the Kiev Church and as the Eastern Catholic Church, serves today and served in the past as an example of the harmonious inculturation of Christianity in Ukrainian society, which it has promoted. evangelism in communist and post-communist times.

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Labanc, Peter. "The Question of the Existence of Eastern Rite in Spiš During 13th and 14th Century." Konštantínove listy/Constantine's Letters 10, no. 1 (June 2017): 198–210. http://dx.doi.org/10.17846/cl.2017.10.1.198-210.

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Peter Galadza. "Redemption and Ritual: The Eastern-Rite Redemptorists of North America, 1906–2006 (review)." Catholic Historical Review 95, no. 1 (2008): 182–84. http://dx.doi.org/10.1353/cat.0.0313.

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Orczykowski, Andrzej. "Problemy migracji w Kodeksie Kanonów Kościołów Wschodnich." Prawo Kanoniczne 50, no. 1-2 (June 15, 2007): 143–66. http://dx.doi.org/10.21697/pk.2007.50.1-2.07.

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The Code of Canon Law of the Eastern Catholic Churches - as a basic statute book - took up the issues that arose due to the phenomenon of modern migration. However, the practical application of these basic statutes is left to the discretion of individual Eastern Churches. The Code contains not only a description of the phenomenon of migration and its problems; it also insists on official status for the faithful in their churches which are sui iuris. This can be seen in the individual canons in which the legislator tries to integrate the migrants while respecting and preserving their own rite. The Code of Canon Law of the Eastern Catholic Churches also places particular emphasis on the necessity to recognize m igrants’ pastoral needs and provides appropriate structures for them. It accurately defines the rules for migrants when they are living under the Church’s authority. The Code’s wholehearted support of pastoral work for migrants has been welcomed in Eastern Churches’ fundamental code of law. As a result it would seem that The Code of Canon Law of the Eastern Catholic Churches will play a big part in shaping the legal system of the particular Eastern Churches.

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Tucker, Gregory. "Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towards the Reconciliation of “Eastern” and “Oriental” Churches." Review of Ecumenical Studies Sibiu 11, no. 3 (December 1, 2019): 473–88. http://dx.doi.org/10.2478/ress-2019-0033.

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Abstract Among the issues remaining to be addressed along the path to reconciliation between the “Eastern” and “Oriental” Orthodox is the characterisation of Oriental teachers as heretics in the liturgical texts of the Byzantine Rite. The mere suggestion of liturgical revision to reflect the agreement that multiple theological vocabularies are legitimate and therefore theologians associated with them should not be anathematized or deprecated has been met with fierce opposition from some Eastern Orthodox. This paper considers what might actually be involved in such a revision, taking as an example the texts for the commemoration of the Council of Chalcedon. It suggests that the extent of necessary revision would be far less than is perhaps feared.

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Kovalev, Roman K. "Reimagining Kievan Rus’ in Unimagined Europe." Russian History 42, no. 2 (May 20, 2015): 158–87. http://dx.doi.org/10.1163/18763316-04202002.

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Russia’s place in Europe is an old question, one that is answered differently depending on its eras of history, the generations of scholars who study this issue, and their backgrounds. How the Kievan Rus’ period of Russian history may “fit” into medieval European history is perhaps not as well studied as are other epochs, although Soviet historiography is quite strong, as it nearly always attempted to situate Rus’ into “Feudal Europe.” Marxist historians had no doubts that Kievan Rus’ was European, as were West European medieval cartographers and geographers. Reasons for why, when, how, and where Russia came to be written out of medieval Europe, which has been generally understood as the Latin West, are still not clear. Recent scholarship has argued for the need to reevaluate the entire antiquated notion of “medieval Europe” being only the Latin West and include into it the “Other Europe,” or the Eastern-rite states that occupied the other half of the Continent. The new book by Christian Raffensperger attempts to find ways to situate Rus’ into “Europe” through reimagining its place in it. However, because the author does not reimagine “Europe,” he squeezes Rus’ into the Latin West, which compromises the former’s uniqueness as it also writes the rest of the Eastern-rite European states out of medieval Europe.

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Young, William C. "Arab Hospitality as a Rite of Incorporation. The Case of the Rashaayda Bedouin of Eastern Sudan." Anthropos 102, no. 1 (2007): 47–70. http://dx.doi.org/10.5771/0257-9774-2007-1-47.

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Rai, Puspa Raj. "Functions of Nachhung (Shaman) in the Chamling Rai in Eastern Nepal." Patan Pragya 7, no. 1 (December 31, 2020): 230–42. http://dx.doi.org/10.3126/pragya.v7i1.35247.

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Rai is an indigenous people and decedent of Kirati dynasty, inhabitant of eastern part of Nepal. It is known as Kirat Pradesh before the unification of Nepal. Now, Kirat Pradesh is became political word in Nepal for name of province number 1 but not endorse till present. The Chamling Rai society is comprised different interdependent parts and units as like religion, culture, economy, polity, educational etc. Kirat religion is a part of Rai community constituted by the different units and interdepended among different parts. The Chamling word Nachhung (shaman) is called priest of the Kirat religion. So, this article focuses on the Nachhung who is the Rai priest, shaman and healer as functional unit of theRai society. The main research questions if how the Nachhung plays function as the being part of Rai society and contribute to existence of Rai society as whole. It explores the interdependence of Nachhung on other parts like rite and ritual, marriage, feast and festival, community, health, social and religious activities.

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Rapacki, Franciszek. "Zarys historii obrządków wschodnich na północnych obszarach Królestwa Węgier." Adeptus, no. 2 (December 15, 2013): 31–43. http://dx.doi.org/10.11649/a.2013.010.

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Eastern rite churches in the northern areas of the Kingdom of Hungary – historical outline The article provides an overview of the history of Eastern rites in the northern areas of the Kingdom of Hungary, focusing chiefly on the historical-graphic position of Karpatho-Rusyn The lands belonging today to Slovakia and Carpathian Ukraine from the Middle Ages, and the division of Christianity into two branches, were populated by a large group of believers who did not recognize the supremacy of the Roman Church. It was only in the seventeenth and eighteenth centuries that the power of the popes was recognized in exchange for the preservation of their traditional, religious rites. The text reconstructs the specific societal fate of the region. The article discusses the issues of the colonization of the territory, the history of the local church institutions, the fate of this area of Europe during the times of the Reformation, the establishment of the union between the Orthodox Church and Rome, and finally the era of the emergence of modern nationalisms. This study clarifies the discourse of today’s social and national activists. It reconstructs contemporary narratives and myths and proposes an overview of the creation of the cultural and political amalgam on the slopes of the Carpathian Mountains while asking questions concerning the origins of religious syncretism.

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Gambashidze, Givi G., and Askerkhan K. Abiev. "CHRISTIAN BURIAL GROUND IN THE VILLAGE OF KHUNZAKH (BASED ON THE MATERIALS OF THE DAGESTAN-GEORGIAN JOINT ARCHAEOLOGICAL EXPEDITION)." History, Archeology and Ethnography of the Caucasus 16, no. 2 (July 12, 2020): 316–31. http://dx.doi.org/10.32653/ch162316-331.

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The article introduces the materials of the archaeological excavations of the Dagestan-Georgian archaeological joint expedition on the identified Khunzakh burial ground in 1978-1979, located in the villages. Khunzakh, on the Khunzakh plateau (Republic of Dagestan). The hunzakh plateau is the Central part of the medieval state formations of Sarir and then the Avar Kingdom, which were the most important Christian centers of the Eastern Caucasus in the IX-XIII centuries.As a result of the work carried out, 11 burials were identified, Dating from the IX-XV centuries. All burials were covered with a cultural layer containing archaeological material of the XI-XIII centuries. The identified burials represent three types of funerary structures: 1) an elongated pit of sub-rectangular shape with rounded corners or elongated-oval shape; 2) elongated sub-rectangular pits, slightly tapering to the end North-Eastern wall (in the "legs"), with ledges-shoulders along the side longitudinal walls and with a sketch of their small stones above the pit; 3) elongated sub-rectangular pits, slightly tapering to the end North-Eastern wall (in the "legs"), with ledges-hangers around the perimeter of the pit. Ledges-hangers, obviously, were used for installation of overlappings from stone slabs or wooden planks. The funeral rite is generally monotonous and is characterized by the placement of corpses in elongated pits carved into the rock, with orientation along the Central axis along the line SVV-SWZ, with the position of the deceased stretched out on his back, head in the Western sector, more precisely on the SWZ, the absence of burial equipment. The main features of the funeral rite and Dating of the burial ground allow us to refer it to the number of early Christian monuments of Sarir and consider it as a monument reflecting the process of Christianization of the population of medieval Hunzakh.

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Bystrycka, Ella V. "Russia in Eastern Vatican Politics: Pope Leo XIII's Project." Ukrainian Religious Studies, no. 45 (March 7, 2008): 39–52. http://dx.doi.org/10.32420/2008.45.1894.

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The relationship between the Vatican and Russia has been the subject of research by more than one generation of scientists representing various scientific schools. Of particular interest was the pontificate of Leo XIII. The new emphasis of the foreign policy of the Curia, initiated by him, provided for the establishment of friendly relations with the Russian Empire. In this regard, the St. Petersburg Academy of Sciences intensified the study of the history of the papacy. In the end, she published a number of interesting documents, edited by E.F. Shmurla (for the period from the creation of the centralized Russian state until the death of Peter I), A. Turgenev (2 volumes, 1841-1842), A. Popov (1845-1850). In Soviet historiography, the study of the history of Vatican-Russian relations in the nineteenth century. engaged M. Sheiman, E. Adamov. On the basis of documentary materials, a monograph of the German scientist E. Winter was constructed. The documents published by the authors have not lost their significance for the modern researcher. Their impartial analysis opens up the possibility of a new understanding of the Eastern policy of the Apostolic See, the place and role of Catholics of the Orthodox rite, in particular Ukrainian Greek Catholics in the context of these relations.

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Kolodnyi, Anatolii M. "Congratulations to the UGCC on the occasion of the 420th anniversary of Brest." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 6–10. http://dx.doi.org/10.32420/2017.81-82.737.

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The Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine congratulates you and the Church under your control on the glorious anniversary of the 420th anniversary of the Brest Cathedral in 1596. This cathedral laid the foundation for the return of Ukrainian Christianity to its still confessional non-separation, to Christianity, adopted in 988 for Rus-Ukraine Volodymyr the Great. This council led simultaneously to the preservation of the Ukrainian Eastern Rite and the Ukrainian language in worship, eventually securing Ukrainians from full polonization and dipping.

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Istvánovits, Eszter, and Valéria Kulcsár. "A Roman Age Barbarian elite warrior grave from Csengersima." Acta Archaeologica Carpathica 55 (2020): 71–90. http://dx.doi.org/10.4467/00015229aac.20.004.13509.

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This is a preliminary publication of a warrior barrow grave with local cremation found in Csengersima (North-Eastern Hungary). From the point of view of the burial rite, it can be – in many regards – connected to certain barrow graves of the Przeworsk culture, and also to the barrow graves of the Early Roman Age found in the Upper Tisza Region (Slovakia and Transcarpathian area of Ukraine). Most of the objects find analogies in the Przeworsk culture. The unique find of the Csengersima grave is a combined chain-scale armour with scales leafed with gold.

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Esteve-Faubel, José María, Rosa Pilar Esteve-Faubel, and María Teresa Botella-Quirant. "The Role of Children in the Traditional Religious House-blessing Rite of Salpassa in North-eastern Spain." Folklore 123, no. 1 (April 2012): 48–73. http://dx.doi.org/10.1080/0015587x.2012.642986.

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Nowakowski, Przemysław. "Liturgiczna eklezjologia sakramentu kapłaństwa w obrządku wschodnim." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 127. http://dx.doi.org/10.21906/rbl.166.

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The subject matter of the above paper is the role and position of the Church community in the rite of ordination to the priesthood in the byzantine tradition. It has been considered the split of the orthodox ministers into the church ministers (lower ordination) and ordained ministers (higher ordination). The influence of the local community upon the election of the candidates to priesthood has been weakened with time and nowadays within the Orthodox Church only the local bishop decides about the appointment of the new ministers and only the imposition of hands is regarded as the sacramental rite. The contemporary liturgy of ordination, however, has preserved some significant elements reminding us about the former equal importance of the community influence, who used to elect by offering to God and at the same time to accept their shepherds. This role of the Church is expressed by three main parts of the rites: 1) the election of a candidate, 2) the imposition of hands of the bishop and prayer, 3) the reception of ordination and of the newly ordained. Out of the presented liturgy of ordination one can draw the outline of the eastern ecclesiology of the sacrament of ordination, already elaborated by Prof. N. Afanasiev. This kind of liturgical ecclesiology may be of some help to the contemporary Church in regaining her more active role in electing and apointing her ministers and shepherds.

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Nowakowski, Przemysław. "Niebo na ziemi. Próba charakterystyki liturgii wschodniej." Ruch Biblijny i Liturgiczny 61, no. 3 (September 30, 2008): 189. http://dx.doi.org/10.21906/rbl.360.

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The main aim of this article is the general presentation and description of the eastern liturgy by emphasizing some of its characteristics different from the Latin one. The subject of the analysis was the Slavonic version of Byzantine rite which is better known in Poland and neighboring countries. The worship plays the leading role in the life of Eastern Churches. The liturgy is closely connected with teaching of the Church and it is also the source of theology. The East has never known the separation of spirituality, theology and ecclesiology from liturgy. The article presents some essential information about the Eucharist (called in the east the Divine Liturgy), the liturgy of the hours (the Divine Office), liturgical year and shows some differences in the celebration of the sacraments in comparison with the Latin practice. More important features of the eastern worship are the epiphanic, doxological, dynamic, anamnetical and eschatological ones. What strikes you about Eastern worship from the sociological point of view is its intimate union with culture and history of the lo- cal, national Church. From an external point of view the eastern liturgy is a synthesis of the arts and demonstrates a particular beauty. The liturgical action is not just a ceremony. It is an object of contemplation, an awesome vision, full of mystery. It is our participation in the liturgy of heaven, the implementation of the Kingdom of God on Earth. Therefore, the actual purpose of the liturgy is our communing with God.

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Comiskey, John P. "Eternal Memory! Father Achiel Delaere (1868-1939): The First Eastern Rite Redemptorist and Canada's Ukrainian Catholic Church (review)." Catholic Historical Review 93, no. 1 (2007): 216–17. http://dx.doi.org/10.1353/cat.2007.0076.

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Rist, Rebecca. "The papacy, Inquisition and Saint Guinefort the Holy Greyhound." Reinardus / Yearbook of the International Reynard Society 30 (December 31, 2018): 190–211. http://dx.doi.org/10.1075/rein.00020.ris.

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Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to shut down the rite, rather than impose more severe penalties, suggesting that he did not suspect ritual murder. The Church’s censure was not just a ban on a non-orthodox cult, or a theological statement that animals could not be saints, or a crackdown on magical and heretical practices – although it was all these things. It was also the condemnation of a healing cult that had got badly out of hand. The legend of St Guinefort the Holy Greyhound reveals the medieval Church engaged in a familiar struggle: to balance popular piety with orthodox teaching.

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Lempa, Florian. "KANONICZNA OCHRONA KARNA RELIGII, JEDNOŚCI, AUTORYTETÓW KOŚCIELNYCH I WOLNOŚCI KOŚCIOŁA KATOLICKIEGO." Civitas et Lex 7, no. 3 (September 30, 2015): 65–73. http://dx.doi.org/10.31648/cetl.2126.

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The article presents the most important values criminally protected in the Catholic Churchby CIC/1983 and CCEO/1990. They are: the religion, the unity, the church authorities and thefreedom of the Church. About their prime position in the hierarchy of goods legally protected bythe provisions of penal canon law testifies that the crimes against them are put in the first and inthe second title of CIC/1983, also the threat of severe penal sanctions. These sanctions result fromthe exceptional social harmfulness of the crimes. In the degree of ailment they are analogical inthe canon law of the Latin rite and in the common law of Eastern Catholic Churches.

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Almes, Iwan. "«Latinitas polonice»: książka polska w monasterach bazyliańskich eparchii lwowskiej XVIII wieku." Z Badań nad Książką i Księgozbiorami Historycznymi 11 (December 29, 2017): 59–70. http://dx.doi.org/10.33077/uw.25448730.zbkh.2017.28.

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This article studies the significance of the Polish books in the Basilian monasteries of the Lviv eparchy in the 18th century. During this century the number of the Polish, as well as Latin books were growing. A significant number of Polish books can be analyzed not only as latinisation or polonisation of Basilian monasteries, monks communities of the Eastern-Christian rite on the Ukrainian lands, but as „westernisation” as well. It means absorption of the contemporary Western (Latin) culture by the Polish mediation as the „latinitas polonice”. And it is verified in the most of Basilian monastery libraries of the Lviv eparchy of the 18th century.

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Savelev, Nikita. "Small Gumarovo Kurgans of Scythian-Sarmatian Time at South Ural: Chronology, Features of the Funeral Rites and Issues of Cultural Attribution." Nizhnevolzhskiy Arheologicheskiy Vestnik, я (June 2021): 179–203. http://dx.doi.org/10.15688/nav.jvolsu.2021.1.9.

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The article presents an analysis of the burial rite and chronology of the Gumarovo cemetery, located on the border of the steppe and mountain-steppe zones of the Southern Urals, at the southern tip of the almost completely forested low plateau Zilair (Russia, Orenburg oblast, right bank of the Sakmara River). The cemetery consists of 5 stone kurgans, explored in 1979–1980 by an expedition led by R.B. Ismagilov. A burial of Early Scythian time was revealed in one of the kurgans (the so-called “Bolshoy Gumarovskiy”, “Big Gumarovo”), and immediately became widely known among researchers. The cemetery itself belongs to a later time, also known as “Sauromatian” time. Based on the chronological indicators and simultaneous occurrence of accompanying inventory categories, it is determined that the cemetery dates back to the end of the 5th – beginning of the 4th centuries BC and existed for a very short time. The burial rite features of the Gumarovo kurgans (stone mounds, wide oval graves, sloping walls, circular chamber graves, heads of the deceased oriented to the west and the east) indicate that it belongs to a special “Mugodzharian” group of nomads from the Southern Urals steppes eastern part. The origin of this group of nomads is associated with the migration of the Northern and Central Kazakhstan nomads to the steppes of the Orsk-Ilek interfluve, i.e. to the west of the Mugodzhar ridge; with their long-lasting interaction with the local population of the Sauromatian (proved by Blumenfeld and East Aral complexes) and Early Sarmatian time; as well as assimilating part of the Early Saka appearance population, which occupied the steppes of the Southern Trans-Urals in the 7th – 6th centuries BC. It is shown that it is the “Mugodzharian” features that make the kurgans in the eastern part of the Southern Urals steppes significantly specific.

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Kang’ethe, Simon M., and Thanduxolo Nomngcoyiya. "An Exploration of Subjugation of Women among the Communities Practising Traditional Male Circumcision Rite in Eastern Cape, South Africa." Journal of Human Ecology 54, no. 2 (May 2016): 124–30. http://dx.doi.org/10.1080/09709274.2016.11906994.

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Bociurkiw, Bohdan R. "The Ukrainian Greek Catholic Church in the Contemporary USSR." Nationalities Papers 20, no. 01 (1992): 17–30. http://dx.doi.org/10.1080/00905999208408219.

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In 1944, the Soviet Army recaptured Galicia and Transcarpathia from the Germans, and the last stronghold of Ukrainian Greek Catholicism fell under Soviet control. Following the arrests of all Uniate bishops and of the “recalcitrant” clergy, the Lviv Sobor of March 1946 nullified the 1596 Union of Brest, which first established the Greek Catholic Church, and forcibly “reunified” the Uniates with the state-controlled Russian Orthodox Church. The post-World War II period saw the gradual suppression of the Uniate Church throughout Carpatho-Ukraine, Poland, and Eastern Slovakia, and marked the beginning of more than four decades of struggle for Eastern Rite Ukrainian Catholics in the USSR to maintain their banned Church against the overpowering alliance of the Soviet regime and the Russian Orthodox Church. Despite the enforced “reunification,” the Greek Catholic Church has remained the most important cultural and institutional preserve of national identity in Western Ukraine. The following is an examination of the Ukrainian Greek Catholic Church's attempts to assert its right to legal existence since the beginning of political and social revitalization under Mikhail Gorbachev.

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Usmanova, E. R., I. I. Dremov, I. P. Panyushkina, and A. V. Kolbina. "MONGOL WARRIORS OF THE JOCHI ULUS AT THE KARASUYR CEMETERY, ULYTAU, CENTRAL KAZAKHSTAN." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 2 (June 29, 2018): 106–13. http://dx.doi.org/10.17746/1563-0110.2018.46.2.106-113.

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We present an archaeological study of medieval burials of warriors in the Karasuyr cemetery in the northwestern Betpakdala desert, near the southern Ulytau range in central Kazakhstan. The region was an eastern province of the Golden Horde, a ritual center of Jochi’s clan and later Mongol rulers until the late 16th century. The excavated part of the cemetery includes fi ve burials. Four were those of males (three Mongoloid and one Caucasoid), and one was that of a female. Based on artifacts and the results of radiocarbon analysis, the burials date to the late 13th and early 14th century. Artifacts include birch-bark quivers, iron and bone arrowheads, fragments of laminar armor, and knives. The burial rite, the artifacts, and the physical type of the individuals suggest that three of them were Mongol warriors buried according to the Tibetan Buddhist rite, following an unknown military confl ict during the Jochi Ulus rule––the fi rst such burials to be excavated. Absence of weapons and the scarcity of other artifacts in the grave of the Caucasoid male indicate a subordinate position in the military group. The cemetery refl ects the early expansion of Buddhism beyond Tibet before the spread of Islam across the northern fringes of the Eurasian steppe.

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Yakubovich, Ilya. "Were Hittite Kings Divinely Anointed? A Palaic Invocation to the Sun-God and Its Significance for Hittite Religion." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 107–37. http://dx.doi.org/10.1163/156921205776137972.

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AbstractThe aim of this paper is to improve our understanding of a difficult Palaic invocation to the Sun-god, and to elucidate its implications for the study of Hittite religion. The first part of my account contains linguistic and philological discussion that concludes with a new translation of the scrutinized fragment. According to my interpretation, the Sun-god is requested to anoint the Hittite king and to exalt him. This is the only clear evidence that the gods were thought to be personally responsible for the anointment of Hittite kings. A counterpart to this nontrivial concept is well known from the Hebrew Bible and is inherited by the Christian tradition.The second part of this paper, which is meant to be accessible to all the historians of religion, discusses the anointment as a rite of passage among the Hittites, as well as the relevant parallels in other Ancient Near Eastern cultures. I am arguing that anointment with oil was extended to both Hittite priestly kings and certain other categories of Hittite priests, and that the underlying purpose of this act was ritual cleansing. The spread of this rite to those cultures where kings were not at the head of the religious hierarchy boosted the secondary association of divine anointment with empowerment rather that purification.

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Laurinyecz, Mihály. "The presence of the Orthodox Churches and the Eastern-rite Catholic Churches in the III Extraordinary General Assembly of the Synod of Bishops ." Warszawskie Studia Teologiczne 32, no. 4 (January 5, 2019): 138–50. http://dx.doi.org/10.30439/wst.2019.4.8.

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The aim of this article is to analyse the events and documents of the Third Extraordinary General Assembly of the Synod of Bishops in 2014 and Fourteenth Ordinary General Assembly of the Synod of Bishops in 2015 in which Orthodox representatives also participated. It is commonly known that the Orthodox Churches allow divorced individuals to remarry and for remarried people to receive sacraments.In the present study we discuss who were present on behalf of the Orthodox Churches and sui iuris Eastern Catholics at the synod, what happened in relation to these denominations, and what references were made regarding Orthodox and Eastern practices and theology. First we look at the so-called “ordo” of the synods. Then we examine the preparatory documents in chronological order. After that we analyse the “Instrumentum laboris”. Following the analysis of the introductory document, the “Relatio ante disceptationem”, we summarise the activity of the so-called “circuli minores” based on the briefing reports. The entire extraordinary synod is summarised by the “Relatio synodi”, upon which the “Messaggio del Sinodo dei Vescovi al Popolo di Dio” is based. Finally we categorised the various issues discussed.

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Kurmankulov, Zholdasbek, and Zhanbolat Raimkulovich Utubayev. "Sengir-tam 2: new research on the site in Eastern Aral Sea region." Samara Journal of Science 8, no. 4 (November 29, 2019): 138–44. http://dx.doi.org/10.17816/snv201984204.

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The paper presents the excavations results from the new site of the early Iron Age Sengir-tam 2, located in the lower stream of the Syr Darya River in Kyzylorda Region. The site is a grave consisting of 23 ground mounds. There are west and east groups located in chain order and oriented along the west-east line. To date, six mounds have been explored on the site. It has been revealed that the grave was robbed in ancient times. Archaeological works on the high ground of Sengir-tam 2 showed that burials were carried out here for a long time. The excavations revealed pieces of horse tack, iron knives, beads and helmet plaque, ceramics. The burial rite and equipment recorded on the site have direct similarities with other burial complexes of Eastern Aral Sea, particularly among the materials of the graves of South Tagisken and Uigarak dated by VII-V centuries BC. It should be noted that Sengir-tam 2 is still the third site discovered in the interfluve of Incardarya and Zhanadarya. According to the materials received, the population of Eastern Aral Sea region had links with the other cultures of the Saka time from Altay in the east to the Black Sea in the west.

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Pilipenko, A. S., S. V. Cherdantsev, R. O. Trapezov, T. A. Chikisheva, D. V. Pozdnyakov, and V. I. Molodin. "An Unusual Burial of a Xiongnu-Sarmatian Era Warrior in the Western Siberian Forest-Steppe: Results of a Paleogenetic Analysis." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 4 (December 23, 2018): 123–31. http://dx.doi.org/10.17746/1563-0102.2018.46.4.123-131.

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This article presents the results of a paleogenetic study of skeletal remains of a male from burial 688 at Sopka-2, in the Baraba forest-steppe. The artifacts, the burial rite, and the man’s Central Asian Mongoloid physical type unambiguously indicate a foreigner. We analyzed the uniparental markers, such as mitochondrial DNA (HVRI sequence and informative positions in the coding part of mtDNA) and Y-chromosome (allelic profile of 17 STR-loci). The male’s mtDNA belongs to the East Eurasian haplogroup D4b1, and his Y-chromosome haplogroup Q (Q1a) is likewise East Eurasian. Thus, the individual’s eastern origin has been established, consistent with his physical type. The phylogeographic analysis, using data on ancient and modern populations of Eurasia, revealed the presence of the East Eurasian D4b1-haplogroup both in the eastern and western Eurasian steppes. Importantly, it was present in Scythians of the northern Pontic area. Genetic data, then, do not allow to locate the region whence the individual had migrated to Baraba. We propose a scenario that explains the disagreement between the paleogenetic and the craniometrical evidence, indicating eastern origin, on the one hand, and the predominantly western (Sarmato-Alanian) parallels to the funerary items, on the other. We discuss the possibilities and limitations of the paleogenetic approach to reconstructing the origins of ancient individuals.

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Ataev, Gamzat D., and Sergey B. Burkov. "IDEOLOGICAL CONCEPTS AND SOCIAL STRUCTURE OF THE PRISULAK TRIBES IN THE MIDDLE BRONZE AGE." History, Archeology and Ethnography of the Caucasus 14, no. 4 (December 27, 2018): 96–116. http://dx.doi.org/10.32653/ch14496-116.

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The article is devoted to the study of ideological concepts and the social structure of the population of one of the archaeological formations of the North-Eastern Caucasus of the Middle Bronze Age - the Prisulak culture. The work is based on the analysis of burial and religious monuments, the study of which allows revealing various religious concepts and rituals of the cult nature of the local population of the Middle Bronze Age. Examination of the burial structures and the rite of the early group of burials of the burial mounds of the Prisulak district testifies to the diversity of the burial structures and the great diversity of the funerary rites. Ground pits, stone tombs, small stone boxes were revealed: with stretched, seated and crouched bones oriented in the east, southeast, south and south-west directions. In the funeral rite of the early group of burials, along with ancient and local elements, features characteristic of the tribes of the North Caucasus and the steppes of Southeast Europe are noted. A comprehensive study of the burial structures and rituals, as well as cult objects of the Prisulak culture during the Middle Bronze Age, made it possible to highlight many of the problems associated with ideological concepts and social organization of society, to find out the genesis of culture and the ethnocultural contacts of the local population with adjacent tribes. A study of the materials of the Prisulak monuments made it possible to get an idea of the spiritual culture of the population of the region in question: to reveal that the tribes of the Middle Sulak basin in the Middle Bronze Age had complex and diverse beliefs, among which ideas about the “soul”, “afterlife”, magical and protective practices, animal and nature cults, and other cosmological beliefs were of a great significance.

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Slesinski, Robert F. "Building an Orthodox Marriage: A Practical Commentary on the Eastern Orthodox Marriage Rite by John Abdalah and Nicholas G. Mamey." Antiphon: A Journal for Liturgical Renewal 22, no. 2 (2018): 222–24. http://dx.doi.org/10.1353/atp.2018.0021.

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Gutsalov, Sergeï. "On Links between the Ancient Nomads in the Southern Foothills of the Urals and Central Asia." Ancient Civilizations from Scythia to Siberia 18, no. 1 (2012): 29–50. http://dx.doi.org/10.1163/157005712x638645.

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Abstract This article publishes interesting burials of ancient nomads dating from the end of the 3rd, 2nd or 1st centuries BC from the Dongulyuk II and Volodarka I tumuli necropoleis in the West of Kazakhstan. Materials from these funerary sites include some quite rare finds: phalerae, belt plates bearing depictions of confronting winged dragons, two-handled infantry swords used by warriors on foot and other objects relating to the life of nomads. The funerary rite – including such elements as burials in pits with ledges or in catacombs, the laying out of horses’ skulls on ledges, the arrangement of the deceased with their heads pointing to the north or south – indicates that the cultural links of the nomads from the southern foothills of the Urals at the end of the 1st millennium BC were orientated towards Central Asia. If it is borne in mind that many objects among the accompanying grave goods can also be associated with the eastern half of the Eurasian steppes, then it would seem highly likely that the nomads had originally come from northern China, moving west and migrating into eastern Europe including the southern Urals.

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Journal articles on the topic 'Eastern Rite'

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