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Relevant bibliographies by topics / Orthodox dissent

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Academic literature on the topic 'Orthodox dissent'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Orthodox dissent"

1

Gaillardetz, Richard. "II. Beyond Dissent: Reflections on the Possibilities of a Pastoral Magisterium in Today's Church." Horizons 45, no. 1 (May 23, 2018): 132–36. http://dx.doi.org/10.1017/hor.2018.59.

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Our roundtable wishes to explore the need for the church today to move beyond what we might call the orthodoxy/dissent binary, that is, the assumption of one narrowly construed orthodox position, over against which all other construals of the Christian faith are presented as heretical or at least dissenting positions. This binary presents, for many scholars today, insuperable difficulties. To begin with, it emphasizes doctrinal unity over theological diversity. It privileges office over charism, magisterium over the sense of the faithful, authoritative pronouncement over communal discovery. The dominance of the orthodoxy/dissent binary depends in turn on an account of doctrinal teaching authority still indebted to Pope Pius XII and his claim that when the ordinary papal magisterium has pronounced on a matter, it is no longer subject to open debate. The solution, in the minds of some, lies in dispelling dangerous notions of orthodoxy, heresy, and dissent as intrinsically hegemonic terms that mask politically oriented power regimes. I am not inclined to dismiss entirely, however, claims to doctrinal normativity, even as I acknowledge the real danger of abuse.

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Katz, Itamar, and Ruth Kark. "THE GREEK ORTHODOX PATRIARCHATE OF JERUSALEM AND ITS CONGREGATION: DISSENT OVER REAL ESTATE." International Journal of Middle East Studies 37, no. 4 (September 23, 2005): 509–34. http://dx.doi.org/10.1017/s0020743805052189.

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Dissent between the clerical establishment and lay followers is not an infrequent phenomenon and has often focused on church appointments, leadership, and political issues. In the Middle East, such tensions are found between churches usually led by European clergy and their predominantly Arab congregations. Here we combine historical and geographical research methods to investigate a neglected source of contention—that of property held by the church. We reconstruct, analyze, and present detailed case studies of long-term disputes over real estate between the Greek Orthodox Patriarchate of Jerusalem (its Greek patriarch and clergy), and its lay Arab community, known as Rum Orthodox, Roman Christians, or Greek Orthodox, and which number about 71,000 members.

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Solomon, Mark L. "Dancing in Solidarity and Dissent." European Judaism 49, no. 2 (September 1, 2016): 71–77. http://dx.doi.org/10.3167/ej.2016.490210.

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AbstractIn this deeply personal article, Mark Solomon explores the universal dichotomy between group solidarity and individual dissent by reflecting on two formative experiences of his own life. The first was his inspiring teenage encounter with Lubavitch Hasidism and his revulsion at its extreme, particularistic views about Jewish souls, which led to a loss of faith in Judaism and a four-year spiritual struggle over whether to convert to Christianity. Later, as an Orthodox rabbi, he had to deal with a growing awareness of being gay and the need to come out, once again leaving the solidarity of the traditional Jewish family structure for a dissenting way of life. Individual dissent can create a new sense of community and bring with it a solidarity among outsiders. The challenges of belonging and personal freedom are part of the perpetual rhythm of life and can be a source of growth and energy.

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Novak, Margarita, Sergey Borisov, Andrey Borisovskiy, and Anna Doborovich. "The cultural and anthropological aspects of penance for religious dissent in previous centuries." SHS Web of Conferences 72 (2019): 03018. http://dx.doi.org/10.1051/shsconf/20197203018.

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The article analyses similar and different features concerning penalizing dissent in Western (Catholic) and Russian (Orthodox) culture. The authors have identified a similarity in the attempt to hide heresy behind iron bars and a difference in European penalizing practices being more egregious.

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Arnold, John H. "Voicing Dissent: Heresy Trials in Later Medieval England*." Past & Present 245, no. 1 (July 29, 2019): 3–37. http://dx.doi.org/10.1093/pastj/gtz025.

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Abstract Recent work on medieval heresy has emphasized the ‘constructedness’ of heresy by orthodox power, thus undermining the coherence of heretical sects and tending to suggest that those tried as heretics were essentially unwitting victims. This article examines the evidence from the entire range of surviving Lollard trials, and argues that we can see consciously ‘dissenting’ speech alongside the standard theological positions associated with (and perhaps imposed upon) Lollardy. In each area of dissent anticlerical, sceptical, disputational and rebellious a wider cultural context is explored, demonstrating that the language of dissent is not limited to ‘Lollardy’; at the same time however it is argued that it is precisely through the voicing and reception of such wider referents that a heretical movement comes to exist. The article traces trends in medieval speech through which specific opinions and beliefs are voiced as a challenge, and the linguistic and social contexts within which they give rise to wider meanings—including collective identifications. Thus, whilst we may wish to foreground the impositions of power and orthodoxy that ‘made’ heresy, we should not make ‘heretics’ disappear completely. Through the records of prosecution, we can still hear something of the voices of those who chose to voice dissent; and we can give recognition to that choice as a form of dissenting agency—dependent also however on the reception and interpretation of those voices by neighbours, witnesses and inquisitors.

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Wanner, Catherine. "Inochentism and Orthodox Christianity: religious dissent in the Russian and Romanian Borderlands." Religion, State and Society 48, no. 2-3 (May 26, 2020): 213–14. http://dx.doi.org/10.1080/09637494.2020.1763044.

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Hovorun, Cyril. "GOOD AND EVIL THEOLOGICAL FRUITS OF THE PANDEMIC." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 9–13. http://dx.doi.org/10.17721/sophia.2020.16.2.

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The article explores various approaches to the Covid-19 pandemic in both global and Ukrainian Orthodoxy. It in particular differentiates between the fideistic and realistic takes on the Eucharist and the transmissibility of viruses through it. The former rejects, and the latter affirms the risk of getting infected with coronavirus through partaking in holy communion. The article also discusses various possibilities and forms of worshipping online, including the controversial practice of celebrating liturgy through communication platforms. The article suggests an updated form of the ancient agape--the meal of love that accompanied Eucharist in the early church. It also mentions the ancient and modern forms of the distribution of communion, with a special reference to the study by Fr Robert Taft, SJ. Another topic discussed in the article is the so called "Covid dissent," when people undermine or dismiss the risks and measures to prevent the spread of the disease. This dissent is popular among the Orthodox fundamentalists and conservatives, including the ones in Ukraine. The two cases of the "Covid-dissent," articulated by former Metropolitans of Kyiv Onufriy Berezovsky and Filaret Denysenko, are in the focus of the study. The article argues that the attitude to Covid-19 that these and some other hierarchs promote, is similar to the medieval "trials by ordeal," when suspects were ordered to fish a ring from boiling water or carry hot iron. They were regarded innocent only when they remained unharmed by these tests. The same attitude, the article argues, leads to stigmatization and victimization of those who have suffered from Covid-19.

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Dockham, Carol. "Liturgical Commemorations, Political Dissent and Religious Schism in the Russian Orthodox Church during the 1920s and 1930s." Canadian-American Slavic Studies 53, no. 3 (August 27, 2019): 306–22. http://dx.doi.org/10.1163/22102396-05303006.

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Abstract In the early Soviet period, the long Christian tradition of praying for secular and ecclesiastical rulers played an important role in Orthodox debates over legitimate authority, especially after the death of Patriarch Tikhon (Bellavin, 1865–1925) in March 1925. When Metropolitan Sergii (Stragorodskii, 1867–1944), the acting leader of the patriarchal church, ordered the liturgical commemoration of the atheistic Soviet government as the secular authority and himself as the ecclesiastical authority in October 1927, he immediately provoked strong resistance from a group of hierarchs, clergy and laypersons in Leningrad. Because this opposition was expressed publicly at worship services, the Bolsheviks considered it a form of anti-Soviet agitation. For Orthodox believers, however, commemoration represented an ecclesiastical rather than a secular question. Sergii himself resisted Soviet pressure to stop commemorating his own superior, the imprisoned Metropolitan Petr (Polianskii, 1862–1937). Despite the bitter divisions among the followers of Patriarch Tikhon in the decade that followed his death, both Sergii and his opponents both prayed for Petr – a fragile thread that united the church’s contending factions.

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Al-Sudairi, Mohammed Turki A. "Marx's Arabian Apostles: The Rise and Fall of the Saudi Communist Movement." Middle East Journal 73, no. 3 (October 15, 2019): 438–57. http://dx.doi.org/10.3751/73.3.15.

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Saudi Arabia's historic communist movement is considerably overlooked in the literature on secular dissent in the kingdom. This article attempts to address this gap by offering a historical account of the movement's early formation, dispersion, radicalization and, ultimately, transformation into the Communist Party of Saudi Arabia. This metamorphosis from a diffuse and ideologically eclectic organization into a more orthodox, Soviet-style, and structurally coherent party, paradoxically, marked the Saudi movement's political twilight as it assumed an organizational and intellectual straitjacket that contributed to its demise.

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Rutherford, Malcolm. "Understanding Institutional Economics: 1918–1929." Journal of the History of Economic Thought 22, no. 3 (September 2000): 277–308. http://dx.doi.org/10.1080/10427710050122521.

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All attempts to define American institutionalism, whether in terms of a set of key methodological or theoretical principles or in terms of the contributions of the three generally accepted “founding” figures of Thorstein Veblen, Wesley Mitchell, and John R. Commons, have run into a problem with the apparent disparities within the movement. In terms of the three “founders” there are obvious and quite dramatic differences between the methodologies and theoretical directions of the three men. Veblen is associated with an evolutionary approach, a key distinction between pecuniary institutions and technological or industrial requirements, and a biting critique of orthodox theory and business practices; Mitchell with quantitative methods and detailed research on business cycles, an approach he established at the National Bureau of Economic Research (NBER); Commons with documentary histories, work on labor issues and public utility regulation, and an analytical scheme emphasizing the evolution of legal institutions and processes of dispute resolution. The same problem shows up with more explicit types of definition that often seem to capture only some parts or aspects of the movement and not others, or are so broad as to lack much specific content. Institutionalism easily appears as incoherent, as little more than a set of individual research programs with nothing in common other than a questioning of more orthodox theory and method. Thus, Mark Blaug has stated that institutionalism “was never more than a tenuous inclination to dissent from orthodox economics” (Blaug 1978, p. 712), and George Stigler has claimed that institutionalism had “no positive agenda of research,” “no set of problems or new methods,” nothing but “a stance of hostility to the standard theoretical tradition” (quoted in Kitch 1983, p. 170). This view still finds wide currency— for example Oliver Williamson has recently argued that “unable or unwilling to offer a rival research agenda, the older institutional economics was given over to methodological objections to orthodoxy” (Williamson 1998b, p. 24; see also 1998a).

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Dissertations / Theses on the topic "Orthodox dissent"

1

Pisiotis, Argyrios K. "Orthodoxy versus autocracy the Orthodox Church and clerical political dissent in late imperial Russia, 1905-1914 /." [S.l. : s.n.], 2000. http://books.google.com/books?id=jS_ZAAAAMAAJ.

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Schulman, Jacob Frank. "The struggle for equality by the antitrinitarians, 1813-1844." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241321.

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Books on the topic "Orthodox dissent"

1

Goricheva, Tatiana. Talking about God is dangerous: The diary of a Russian dissident. London: SCM Press, 1986.

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2

Goricheva, Tatiana. Talking about God is dangerous: The diary of a Russian dissident. New York: Crossroad, 1987.

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3

Raffe, Alasdair. Presbyterians. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0002.

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Older accounts of English Presbyterianism in the long eighteenth century tended to paint a picture of numerical decline and an inevitable drift away from Calvinist orthodoxy towards Unitarianism. This chapter qualifies this picture in several ways. It suggests that, despite a reduction in numbers, Presbyterians remained politically and intellectually influential. Furthermore, while there was undoubtedly some theological drift, others remained orthodox and the disputes within congregations about theological direction are testament to the diversity of views held. The chapter also highlights the need for care with labels—local cooperation between different strands of Dissent was common. The rigidity of denominational division was more apparent in retrospect and could, itself, be used as a tool to create separate denominational identities.

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Arnold, John H. Heresy and Gender in the Middle Ages. Edited by Judith Bennett and Ruth Karras. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199582174.013.017.

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Earlier histories have linked women with heresy in a variety of ways. More recent work dispells the idea that women were particularly prominent or active in heresy. But heresy can be analyzed via gender: this article analyzes gendered orthodox representations of "heresy," discusses the particular roles available to women within different heretical sects, and argues that a key issue is the nature of our interest in female agency and dissent.

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5

Heard, Albert F. The Russian Church and Russian Dissent: Comprising orthodoxy, dissent, and erratic sects. Adamant Media Corporation, 2004.

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6

Easterling, Joshua S. Angels and Anchoritic Culture in Late Medieval England. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198865414.001.0001.

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This book examines vernacular and Latin anchoritic writings in England (c.1170–1400) as these participated within late medieval negotiations between the distinct, and at times divergent, cultures of religious reform and spiritual charisma. It argues that admonitory (or regulatory), devotional, and hagiographic works composed for anchorites transmit, together with their intertexts, the urgent need within orthodox culture to manage the various and potentially unruly spiritualities so often associated with late medieval charismatics, including anchorites. So too, this study traces through the images of embodiment and angelic mediation a set of religious and cultural tensions around the efforts by religious (esp. clerical, monastic, and mendicant) elites to align individual and charismatic gifts (1 Cor. 12:8–11) with the widespread calls for obedience and submission to church authorities. This masculine suspicion of spiritual gifts was strategically framed within a discourse about (and in defence of) the clerical, Eucharistic, and ecclesial body, often in reaction against the increasingly acute threat of religious dissent. Related to these developments were the dominant narratives of corporate unity that marshaled images of angels—at once the messengers of charismatic power and the celestial associates of orthodox culture—as well as the Pauline text on angelic transfiguration (2 Cor. 11:14) to articulate major challenges at the level of institutional authority and spiritual power. Underwriting the fragile boundary between heresy and orthodoxy, mainstream figurations of charisma and the angelic image worked on behalf of a culture of reform and/as transformation in its efforts to secure the clerical and ecclesial body from corruption and falsification.

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Burden, Mark. Dissent and Education. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0019.

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Much eighteenth-century Dissenting educational activity was built on an older tradition of Puritan endeavour. In the middle of the seventeenth century, the godly had seen education as an important tool in spreading their ideas but, in the aftermath of the Restoration, had found themselves increasingly excluded from universities and schools. Consequently, Dissenters began to develop their own higher educational institutions (in the shape of Dissenting academies) and also began to set up their own schools. While the enforcement of some of the legal restrictions that made it difficult for Dissenting institutions diminished across the eighteenth century, the restrictions did not disappear entirely. While there has been considerable focus on Dissenting academies and their contribution to debates about doctrinal orthodoxy, the impact of Dissenting schools was also considerable.

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8

Orthodoxy, Paganism and Dissent in the Early Christian Centuries. Variorum, 2003.

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9

R, Greenshields Malcolm, and Robinson Thomas A. 1951-, eds. Orthodoxy and heresy in religious movements: Discipline and dissent. Lewiston: E. Mellen Press, 1992.

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Brown, Stewart J. Protestant Dissent in Scotland. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0008.

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The revolution of 1688–9 brought the re-establishment of a Presbyterianism within the national Church of Scotland, after a period of Episcopacy. The decline in state interest in enforcing religious uniformity created space for the growth and diversification of Dissent. Some Presbyterians refused to acknowledge the legitimacy of the post-Revolution state and withdrew from the parish structures. Episcopalians also found themselves dissenters from the Presbyterian Establishment after 1688. The Church of Scotland itself experienced a series of secessions during the eighteenth century. Concerns about orthodoxy and disquiet about the ways in which lay patrons were appointing ministers, often without consulting congregations, were crucial. Scottish Dissent was strengthened by the Evangelical Revival and both Whitefield and Wesley preached extensively in Scotland. As in Ireland, other Dissenting groups were small in number and mainly originated from the period of Cromwellian occupation. Scottish religion became more diverse and dynamic across this period.

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Book chapters on the topic "Orthodox dissent"

1

Aleksov, Bojan. "The Nazarenes Among the Serbs: Proselytism and/or Dissent?" In Orthodox Christian Renewal Movements in Eastern Europe, 105–36. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63354-1_7.

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Stähle, Hanna. "Orthodox clergy and laity voicing dissent online: The case of Ahilla.ru." In Russian Church in the Digital Era, 177–200. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367814380-7-8.

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Alam, M. Shahid. "Theories: Orthodoxy and Dissent." In Poverty from the Wealth of Nations, 48–69. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780333985649_3.

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Bauer, Gisa. "Evangelisch-orthodoxe Religionsgespräche im 16. Jahrhundert." In Zwischen theologischem Dissens und politischer Duldung, 43–60. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783666570872.43.

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Bose, Mishtooni. "Reversing the Life of Christ: Dissent, Orthodoxy, and Affectivity in Late Medieval England." In Medieval Church Studies, 55–77. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.mcs-eb.1.101690.

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Lachmann, Richard. "2. State, Church, and the Disestablishment of Magic: Orthodoxy and Dissent in Post-Reformation England and France." In The Production of English Renaissance Culture, edited by David Lee Miller, Sharon O’Dair, and Harold Weber, 56–92. Ithaca, NY: Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501744686-004.

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Larsen, Timothy. "Orthodox Old Dissent." In A People of One Book, 247–76. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199570096.003.0011.

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8

Bremer, Francis J. "Dissent in New England." In The Oxford History of Protestant Dissenting Traditions, Volume I, 244–66. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198702238.003.0012.

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The New England colonies were settled in the early seventeenth century by men and women who could not in conscience subscribe to all aspects of the faith and practice of the Church of England. In creating new societies they struggled with how to define their churches and their relationship with the national Church they dissented from. As their New England Way evolved the orthodox leaders of the new order identified and took action against those who challenged it. Interaction with dissenters such as Roger Williams, Anne Hutchinson, Baptists, and Quakers helped to further define the colonial religious establishment.

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Leonte, Florin. "Voices of Dissent: Preaching and Negotiating Authority." In Imperial Visions of Late Byzantium, 19–57. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474441032.003.0002.

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This chapter discusses the attempts of the late Byzantine churchmen to formulate a parallel and divergent view over the idea of imperial authority. In their concerted efforts to construct a coherent programme of action, the churchmen saw themselves both as defenders of social fairness and as promoters of an Orthodox spirituality which they deemed to be core connected aspects in defining Byzantine identity. The evidence presented here also suggests that they avoided showing allegiance to imperial policies. Instead, what they valued in the imperial persona was rather the cultural and spiritual aspects. While, naturally, the church continued to claim authority in the spiritual sphere, it also increasingly asserted the links between religious reform and social changes.

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Arnold, John H. "Dissent and Orthodoxy." In Geoffrey Chaucer in Context, 295–300. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781139565141.035.

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