Journal articles on the topic 'Orthodox Eastern Church – Liturgy – History'
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1
Рева, Константин. "A Study of Dochalcedonian Worship in the Context of the Training of Researchers and Teachers of Liturgy." Праксис, no. 2(9) (October 15, 2023): 116–25. http://dx.doi.org/10.31802/praxis.2022.9.2.010.
Full textAbstract:
В статье рассматривается один из значимых аспектов подготовки преподавателей литургики для духовных учебных заведений Русской Православной Церкви, освоение методики сравнительной литургики. Обозначено, что изучению истории и традиции Древних Восточных Церквей в учебной программе бакалавриата духовных учебных заведений уделено незначительное внимание. Изучение литургической традиции Древних Восточных Церквей в рамках магистерской программы обогатит исследовательский инструментарий будущих преподавателей литургики духовных учебных заведений, что важно в контексте активизации диалога Русской Православной Церкви с Ориентальными Церквями. В заключение обозначена важность включения в магистерскую программу по литургике курса, посвященного основам богослужебных традиций Древних Нехалкидонских Церквей. The article deals with one of the most important aspects of the training of teachers of liturgics for the spiritual educational institutions of the Russian Orthodox Church, the development of comparative liturgics methodology. It is pointed out that the study of the history and tradition of the Ancient Eastern Churches in the undergraduate curriculum of ecclesiastical educational institutions pays little attention. The study of the liturgical tradition of the Ancient Eastern Churches within the framework of the Master's program will enrich the research tools of future teachers of liturgics of the Theological Educational Institutions, which is important in the context of intensifying the dialogue between the Russian Orthodox Church and the Oriental Churches. In conclusion, the importance of including in the Master's program in Liturgics a course on the basics of the liturgical traditions of the Ancient Nechalcedonian Churches was emphasized.
2
Ikeda, Michel-Masafumi. "The Vision of Paradise for People in Difficulties: The Solution Shown by a Russian Architect." Resourceedings 2, no. 3 (September 13, 2020): 210. http://dx.doi.org/10.21625/resourceedings.v2i3.734.
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The Eastern Orthodox is a minority in Japan. However, it played an important role in the modernization of architecture. This paper aims to review their early architectural activities, and further to uncover the influences they received from the Russian architect whose name was Mikhail Aref'evich Shchurupov.The architecture of Orthodox Church in Japan began from the conversion of existing private houses to chapels. The eclectic chapels followed them. The Resurrection Cathedral in Tokyo, designed by Shchurupov, made an epoch in the history of architecture in Japan. Needless to say, its greatest impact was on the Orthodox Church itself. The believers opened their eyes to the authentic western architecture. The churches at each stage can be seen in Kashiwa, Ishinomaki, and Odate.Shchurupov left a number of churches in Russia. Three of them, still existing around St. Petersburg, show the trajectory on which he explored the lightweight and inexpensive structure to build churches for the economically challenged parishes facing difficult geological conditions. At first, he showed a structural rationalism. Then, he tried to build a dome with wood. At last, he reached to the steel structure.At the Orthodox Churches, the division of interior space is emphasized and visualized. Each space symbolically plays various roles during the liturgy, and gives the believers the pseudo experience of the visit of heaven, which enables them to pass the faith across generations. The fact that the early believers in Japan projected the vision of paradise to the nave of their chapel means that they had reached the essence of church architecture.Shchurupov's architectural features were suitable to the Orthodox Church in Japan in various difficulties as a religious minority. His idea and concept reflected in the Resurrection Cathedral enabled the believers in Japan to maintain their worship facilities for a long time.
3
Drozdowski, Mariusz R. "Ruś – Ukraina, Białoruś w Pierwszej Rzeczypospolitej." Poznańskie Studia Slawistyczne, no. 16 (August 14, 2019): 341–55. http://dx.doi.org/10.14746/pss.2019.16.20.
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The reviewed book is the eleventh in the series devoted to the “Culture of the First Polish Republic in dialogue with Europe. Hermeneutics of values”. This series is the aftermath of an interesting research project, whose aim is both to comprehensively present the cultural relations of the Polish-Lithuanian Commonwealth with Europe, as well as to recognize the ways and forms of mutual communication of literary, aesthetic, political and religious values. In addition, it aims to present in a broad comparative context the structure of Early Modern culture of the Polish-Lithuanian Commonwealth. Apart from the introduction, the book contains the dissertations of 11 authors originating from various scientific centers in Poland and abroad (Toruń, Białystok, Vilnius, Venice, Padua, Cracow, Poznań, Rzeszów) and representing different research specialties: philology, history, and history of art. The general and primary goal of the text it is to analyze various aspects of the Ruthenian culture of the Polish-Lithuanian Commonwealth, both in its dynamic connection with the Polish-Latin culture and the processes occurring in Eastern European Orthodoxy after the fall of the Byzantine Empire and in connection with the strengthening of the Moscow state. The key issues developed in the volume relate essentially to: values of the Ruthenian culture, some of which coincide or are identical to those recognized by Western-Polish citizens of the Commonwealth, while depend on the centuries old tradition of Eastern-Christian culture.The articles focuses on the values displayed in the Orthodox and Uniate spheres and around the polemics between them, punching with axiological arguments. The most frequently and basic problems that were raised are: determinants of identity, faith (religion), language (languages), social status, origin; the policy of rulers, the problem of ecclesiastical jurisdiction; tradition and change in culture – biblical studies, patristics, liturgy, theology; printing, translations, education; apologetics and polemics, preaching, iconography; a renewal program for the clergy that was to become the vanguard of the renewal of the entire Eastern Church; Bazylian Uniate ( Greek- Catholic) clergy: the idea of cultural integration, education, translation and publishing.
4
Herțeliu, Agnos-Millian. "A Brief Comparative Study between the Seventh-Day Adventist Church and the Romanian Orthodox Church regarding (Online) Religious Worship during the COVID-19 Pandemic." Religions 14, no. 11 (October 25, 2023): 1353. http://dx.doi.org/10.3390/rel14111353.
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The COVID-19 pandemic has paralyzed entire social levels. Organized religion is one of those levels, having suffered a lot due to the closing of churches and the automatic physical cessation of religious services. Both the weekly practitioners and those attending church minimally (say at Easter and Christmas) felt the shock of the closing of the churches. As such, the online environment was the saving option during the pandemic. However, not all churches embraced the move of liturgical services to online from the start, and at the same time, not all churches had a rich history of using digital technologies or the Internet for religious purposes. In this context, I investigate how religious communities succeeded in dealing with the imposed governmental regulations on social distance. I follow the specific religious rituals that have suffered the most by moving liturgy online, rituals such as baptism, Eucharist, burial, etc. Because different Christian churches understand rituals and liturgical practices in different ways, I focus specifically on a succinct comparison between the Romanian Orthodox Church and the neo-Protestant environment, especially the Seventh-day Adventist Church. In addition, I briefly extend the comparison to Adventist communities from the diaspora—especially those from London, the United Kingdom.
5
Girevska, Marija. "Care for the Departed for the Benefit of the Living." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 95–101. http://dx.doi.org/10.24193/subbto.2021.2.07.
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"This article explores the care for the departed in the liturgical practice of the Eastern Orthodox Church. The Divine Liturgy and the memorial services show how the Church prays for both the departed and the mourners, thus creating a cycle of ecclesiastical communion. We are reminded of the greatness of the benefit of praying for and to the departed and of the mode of our salvation. Keywords: care, departed, Eastern Orthodox Church, Divine Liturgy, funeral. "
6
Sonea, Cristian. "The Missionary Formation in the Eastern Orthodox Theological Education in Present Day Romania." Transformation: An International Journal of Holistic Mission Studies 35, no. 3 (July 2018): 146–55. http://dx.doi.org/10.1177/0265378818803063.
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The article presents the current missionary formation in the Romanian Orthodox Church. I evaluated the national curricula from the faculties of Orthodox Theology, following the missionary orientated topics in each subject, and I analyzed the curricula of Missiology taught in the faculties.The article underlines the relation between the content of the Missiology curriculum and the historical context in which the Orthodox Church in Romania developed, and it explains why there are both innovative and conservative themes within the curriculum. Finally, the specificities of the orthodox missionary formation in Romania are emphasized, such as the spiritual education, the central place of the liturgy, and the focus on internal mission.
7
Angelovskaya, S. "The originality of the modern Ukrainian church oeuvre: on an example of the chants «All-night Vigil» Olena Yunek. Formulation of the problem." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 49, no. 49 (September 15, 2018): 85–99. http://dx.doi.org/10.34064/khnum2-49.06.
Full textAbstract:
The revival of spiritual culture on the verge of centuries, interest and respect for the traditions and ceremonies of the Orthodox Church, the rapid spread among the regents of the works of spiritual themes - all this led to the emergence of the style direction called nova musica sacra (by N. Gulianitskaya). Complex processes taking place in the field of contemporary composer creativity on the verge of the XX - XXI, cannot but show the affect on the church singing repertoire. Religious themes are increasingly appearing in the works of well-known Ukrainian artists (L. Dichko, E. Stankovich, M. Skoryk, V. Stepurko, G. Havrylets) and new authors of church chants - Volodymyr Feiner and Olena Yunek. Olena Yunek’s creativity is an example of liturgical as a secular concert application of the church repertoire. The education of a mistress’s personality took place on the basis of the Orthodox worldview. Her preferences of Ukrainian choral music from childhood were combined with participation in church-singing practice. The vast majority of works - spiritual content in the composer’s work refinement of the O. Yunek. The purpose of the article is to detect the identity of modern church music of young Ukrainian composers, whose works are becoming more popular in the choral performance of secular and spiritual collectives. The object of research – the work of Ukrainian church composers at the present stage; the subject – features of the individual composing style of O. Yunek, that been found on the material of the chants of the cycle "All-night vigil" (2007-2015). Research methodology. The presented material is the result of the interaction of musicological approaches to composing text (genre, composition, style, functional) and liturgical-theological discourse. Analysis of recent publications on research topic. A problem of author’s reading of canonical text by Ukrainian composers at the end of the XX - XXI centuries finds a solution in the thesis of O. Tyshchenko in terms of the correlation of the rite and genre [6]. The measure of the preservation of canonical features in the works of Ukrainian and Russian composers is determined in the work of N. Sereda on the material of the cycles of the Liturgy [4]. However, the cycle of "All-night vigil" in the works of contemporary Ukrainian composers has not yet become the subject of scientific interest on the part of musicology. The author of the article considered the problem of forming an individual style on the example of the All- Nightly V. Feiner, in which the original stylistic features of the polyphony of the Renaissance and the Ukrainian choral concert were originally combined [1]; The study of the work of O. Yunek in the master’s thesis was initiated. Presenting main material. When compiling their own church compositions Olena Yunek relied on the history of such outstanding artists as O. Yunek Georgy Sviridov, Sergei Rachmaninov, Arvo Pyart, Valery Kalistratov, Oleksiy Larin, Moris Duryuflie, Lesya Dichko. «All-night Vigil» is written for mixed choir. It consists of 19 chants, each of which is a separate independent composition, which can be performed independently of others. In the sequence of chants there are no traceable patterns associated with the dramatic organization of the whole. According to the author, she did not plan to create a separate cycle at the beginning, but in the process of composer’s searches, as well as through participation in the church choir at different times, a number of major chants of this cycle were created. Written at different times, the works do not have a common tonality. In general, mineral complexes predominate. The leitmotif system in the loop is absent, however, a number of composer techniques and means of expressiveness, combining works, can be traced. The article provides a holistic analysis of three chants from the cycle: Psalm 103, «O gladsome light», «From my youth». By their example, the presence of the melo-formula – singing, and constantly repeating rhythmic groups is clearly demonstrated. A detailed analysis of the harmonic sequences, the change of texture and the course of melodic lines made it possible to identify certain features of the composer’s individual style and the methods of writing that he uses to create church compositions. A comparative analysis of the canonical text and its interpretation in compositions by O. Yunek is presented. Conclusions. O. Yunek’s personal style is characterized by a high level of possession of the technique of choral writing: the variety of harmonious, timbralregister and textural means while preserving the canonical liturgical text, a careful attitude towards it. The choral style of sounding differs by the ease, the availability of perception. In her compositions, the words of the chants are completely audible - without bills, overlays; no sharp contrasts in the dynamics. The primary role among means of expressiveness is given to harmony. It is at its level that certain elements of the Eastern Slavic singing are found (plagiarism, the use of medial chords, the linear nature of the formation of the accordion), the West European classical type of harmony (chords of the main functions in typical relations) and modern musical language (the presence of dissonant consonants, not the classical sequence in the middle construction, accordion of the nontheric structure). The role of melodies is very important. Often harmonic changes occur due to the linear motion of the melody in separate voices. Layout intonations and rhythmic figures common to compositions contribute to the integrity of the cycle and allow it to be perceived as such. In particular, it is observed in conducting the main melody frequent use of singing, gradual mirror-symmetric movement of voices, passage and auxiliary non-chord sounds. These melodic cells have the same features with the sounds of a significant singing, which confirms the composer’s tendency to the ancient chants. Similar rhythmic patterns (dashed rhythm, two sixteenth and eighth, eighth and two sixteenth, fourteenth and sixteenth), osintato also contributes to the integration of the cycle. The choral texture is characterized by flexibility and richness of presentation. Often there is a chord composition with elements of singing in separate voices, as well as contrasting fragments of unison («Blessed man»), chanting (two voices) («Virgin Mary, rejoice», «Praise the Name of the Lord», «Blessed art Thou, O Lord»). Changing the invoice occurs organically and appropriately to the performance requirements, which indicates the professional approach and knowledge of the composer’s choral writing. Consequently, all the inventions and means of expressiveness that were invented during the analysis show that the work of the contemporary composer of Kharkov, Olena Yunek, is an example of an original author’s reading of the canon in the field of church music. Together with the embodiment of the church canon, the principles of individual thinking operate and a modern link of church-composing creativity is formed.
8
Angelovskaya, S. "The originality of the modern Ukrainian church oeuvre: on an example of the chants «All-night Vigil» Olena Yunek. Formulation of the problem." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 49, no. 49 (September 15, 2018): 85–99. http://dx.doi.org/10.34064/khnum1-49.06.
Full textAbstract:
The revival of spiritual culture on the verge of centuries, interest and respect for the traditions and ceremonies of the Orthodox Church, the rapid spread among the regents of the works of spiritual themes - all this led to the emergence of the style direction called nova musica sacra (by N. Gulianitskaya). Complex processes taking place in the field of contemporary composer creativity on the verge of the XX - XXI, cannot but show the affect on the church singing repertoire. Religious themes are increasingly appearing in the works of well-known Ukrainian artists (L. Dichko, E. Stankovich, M. Skoryk, V. Stepurko, G. Havrylets) and new authors of church chants - Volodymyr Feiner and Olena Yunek. Olena Yunek’s creativity is an example of liturgical as a secular concert application of the church repertoire. The education of a mistress’s personality took place on the basis of the Orthodox worldview. Her preferences of Ukrainian choral music from childhood were combined with participation in church-singing practice. The vast majority of works - spiritual content in the composer’s work refinement of the O. Yunek. The purpose of the article is to detect the identity of modern church music of young Ukrainian composers, whose works are becoming more popular in the choral performance of secular and spiritual collectives. The object of research – the work of Ukrainian church composers at the present stage; the subject – features of the individual composing style of O. Yunek, that been found on the material of the chants of the cycle "All-night vigil" (2007-2015). Research methodology. The presented material is the result of the interaction of musicological approaches to composing text (genre, composition, style, functional) and liturgical-theological discourse. Analysis of recent publications on research topic. A problem of author’s reading of canonical text by Ukrainian composers at the end of the XX - XXI centuries finds a solution in the thesis of O. Tyshchenko in terms of the correlation of the rite and genre [6]. The measure of the preservation of canonical features in the works of Ukrainian and Russian composers is determined in the work of N. Sereda on the material of the cycles of the Liturgy [4]. However, the cycle of "All-night vigil" in the works of contemporary Ukrainian composers has not yet become the subject of scientific interest on the part of musicology. The author of the article considered the problem of forming an individual style on the example of the All- Nightly V. Feiner, in which the original stylistic features of the polyphony of the Renaissance and the Ukrainian choral concert were originally combined [1]; The study of the work of O. Yunek in the master’s thesis was initiated. Presenting main material. When compiling their own church compositions Olena Yunek relied on the history of such outstanding artists as O. Yunek Georgy Sviridov, Sergei Rachmaninov, Arvo Pyart, Valery Kalistratov, Oleksiy Larin, Moris Duryuflie, Lesya Dichko. «All-night Vigil» is written for mixed choir. It consists of 19 chants, each of which is a separate independent composition, which can be performed independently of others. In the sequence of chants there are no traceable patterns associated with the dramatic organization of the whole. According to the author, she did not plan to create a separate cycle at the beginning, but in the process of composer’s searches, as well as through participation in the church choir at different times, a number of major chants of this cycle were created. Written at different times, the works do not have a common tonality. In general, mineral complexes predominate. The leitmotif system in the loop is absent, however, a number of composer techniques and means of expressiveness, combining works, can be traced. The article provides a holistic analysis of three chants from the cycle: Psalm 103, «O gladsome light», «From my youth». By their example, the presence of the melo-formula – singing, and constantly repeating rhythmic groups is clearly demonstrated. A detailed analysis of the harmonic sequences, the change of texture and the course of melodic lines made it possible to identify certain features of the composer’s individual style and the methods of writing that he uses to create church compositions. A comparative analysis of the canonical text and its interpretation in compositions by O. Yunek is presented. Conclusions. O. Yunek’s personal style is characterized by a high level of possession of the technique of choral writing: the variety of harmonious, timbralregister and textural means while preserving the canonical liturgical text, a careful attitude towards it. The choral style of sounding differs by the ease, the availability of perception. In her compositions, the words of the chants are completely audible - without bills, overlays; no sharp contrasts in the dynamics. The primary role among means of expressiveness is given to harmony. It is at its level that certain elements of the Eastern Slavic singing are found (plagiarism, the use of medial chords, the linear nature of the formation of the accordion), the West European classical type of harmony (chords of the main functions in typical relations) and modern musical language (the presence of dissonant consonants, not the classical sequence in the middle construction, accordion of the nontheric structure). The role of melodies is very important. Often harmonic changes occur due to the linear motion of the melody in separate voices. Layout intonations and rhythmic figures common to compositions contribute to the integrity of the cycle and allow it to be perceived as such. In particular, it is observed in conducting the main melody frequent use of singing, gradual mirror-symmetric movement of voices, passage and auxiliary non-chord sounds. These melodic cells have the same features with the sounds of a significant singing, which confirms the composer’s tendency to the ancient chants. Similar rhythmic patterns (dashed rhythm, two sixteenth and eighth, eighth and two sixteenth, fourteenth and sixteenth), osintato also contributes to the integration of the cycle. The choral texture is characterized by flexibility and richness of presentation. Often there is a chord composition with elements of singing in separate voices, as well as contrasting fragments of unison («Blessed man»), chanting (two voices) («Virgin Mary, rejoice», «Praise the Name of the Lord», «Blessed art Thou, O Lord»). Changing the invoice occurs organically and appropriately to the performance requirements, which indicates the professional approach and knowledge of the composer’s choral writing. Consequently, all the inventions and means of expressiveness that were invented during the analysis show that the work of the contemporary composer of Kharkov, Olena Yunek, is an example of an original author’s reading of the canon in the field of church music. Together with the embodiment of the church canon, the principles of individual thinking operate and a modern link of church-composing creativity is formed.
9
Małecki, Paweł, Jerzy Wiciak, and Damian Nowak. "Acoustics of Orthodox Churches in Poland." Archives of Acoustics 42, no. 4 (December 20, 2017): 579–90. http://dx.doi.org/10.1515/aoa-2017-0062.
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Abstract An Orthodox church as a building expresses the Eastern Orthodox spirituality - all the details and general aspects have a deep and philosophical meaning. The architecture, being an illustration of the character of the Orthodox Church liturgy, has become a natural component of the cultural landscape of Poland and Eastern Europe. Acoustic research into Orthodox churches has so far been marginalized. Up to now, only a few churches of this type have been studied. The article is a review of the acoustic environment of churches in Poland. Churches, differing in terms of size, architectural style and other quantities, were chosen and acoustic measurements were made. The results of the measurements have been analyzed and collated. In particular, a detailed analysis and comparison was made for reverberation time as a function of frequency, due to the largest differences in this parameter between the rooms.
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Hannick, Christian. "Reference materials on Byzantine and Old Slavic music and hymnography." Journal of the Plainsong and Mediaeval Music Society 13 (November 1990): 83–89. http://dx.doi.org/10.1017/s0143491800001343.
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One of the reasons for the neglect of Byzantine music, liturgy and hymnography within medieval studies undoubtedly lies in the difficulty of comprehending the special terminology. The indices in general accounts such as A History of Byzantine Music and Hymnography by Egon Wellesz (Oxford 1/1949, 2/1961), a work still not surpassed, help only those who are already acquainted with the liturgical practice of the Orthodox Church to find a way into the subject. The booklet by Dimitri Conomos, Byzantine Hymnography and Byzantine Chant (Brookline 1984), which is much more modest in scope, constitutes a suitable introduction. We may therefore applaud the initiative of the Greek scholar Georgios Bergotes, professor at the Ecclesiastical Academy in Thessalonika and author of several works in the area of liturgy and church music, who has compiled a Λεξικò λειτουργικν κα τελετουργικν ὅρων (Lexicon of liturgical and teleturgical terms, Thessalonika 1988). In this introduction to teleturgy Bergotes offers a definition of the two terms liturgy and teleturgy as conceived by the Orthodox Church, which help understand the aims and methods of compilation of the lexicon: ‘In the discipline of liturgy the services and festivals of the orthodox rite are investigated from a historical, archeological and theological standpoint, while the discipline of teleturgy engages the same services or festivals from the practical point of view and in their technical aspects.’
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Shmiher, Taras. "Rev. Henryk Paprocki’s Contribution to Poland’s Orthodox Translation." Translation Studies: Theory and Practice 2, no. 1 (3) (June 1, 2022): 83–90. http://dx.doi.org/10.46991/tstp/2022.2.1.083.
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The article discloses the history and state of religious translation in Poland via the prism of one confession (the Polish Autocephalous Orthodox Church) and of one translator (Rev. Prof Henryk Paprocki). Although the translation history of the Orthodox Liturgy in Poland is not so short, its achievements centred around the Liturgy of St John Chrysostom and prayer-books, while the large-scale program of translating Orthodox liturgical texts into Polish is still a one-man enterprise. This state of arts postpones the time of possessing the full Polish-language corpus of Orthodox liturgical texts, but it also means that the academic and ecclesiastical reception of these translations is slow and sporadic, and in many cases, the translator remains alone in shaping translation strategies for highly authoritative texts as those for liturgical praxis.
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Russell, Norman. "The Eastern Orthodox Church: a new history." International Journal for the Study of the Christian Church 21, no. 1 (January 2, 2021): 67–70. http://dx.doi.org/10.1080/1474225x.2021.1909363.
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WEREDA, Dorota. "Reformation as an Inspiration for Reforms of the Eastern Churches in the Polish-Lithuanian Commonwealth." Historia i Świat 7 (June 30, 2018): 187–94. http://dx.doi.org/10.34739/his.2018.07.12.
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The Reformation was a phenomenon influencing transformations of the Orthodox Church and the Uniate Church in the multi-denominational Polish-Lithuanian state. In response to a particularly severe lack of education compounded by the influence of the Reformation in the Easter Churches, certain educational initiatives were undertaken, translation of the Bible and liturgical texts into the Old Orthodox Church Slavonic language, acquainting people with new forms and ways of religious apologetics. Ideas initiated by the Reformation were developed in the 16th century by Piotr Mohyła. Under the influence of the Reformation a new quality of relationships and social bonds was created in the Orthodox Church society of the Polish-Lithuanian Commonwealth. The activities of laymen and Orthodox Church fraternities became more intensified. The ideas of the Reformation on soteriological subjects became an inspiration for part of Orthodox Church elites to enter into union with the Papacy.
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Давыдов, И. П., and И. А. Фадеев. "Confessional (Self-)Identification of the Late Elizabethan Church of England: Richard Hooker's Views on Church Ritual." Диалог со временем, no. 82(82) (April 21, 2023): 29–43. http://dx.doi.org/10.21267/aquilo.2023.82.82.001.
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Раскрывается критическое отношение Ричарда Хукера к распространенной в период Елизаветинского религиозного устроения идее адиафоричности ритуала. На примере теоретического формирования коллективной идентичности ортодоксального крыла Церкви Англии продемонстрирована роль литургии в процессе идентификации. Была применена методология исторического анализа, семиотики теологических знаковых систем и «археологии» литургии. Вывод: идентификационное значение ритуала состоит в его стереотипности, знаковости и социальной принадлежности. Важнейшую роль в «реабилитации» и теоретическом оправдании литургии при Елизавете сыграли богословские и богослужебные принципы, правоту которых отстаивал Ричард Хукер. In their article, the authors explore Richard Hooker's critical attitude to the idea of the adiaphoric nature of church ritual that was prevalent in the Elizabethan Church of England. The role of liturgy in the process of identification is demonstrated through the theoretical formation of the collective identity of the orthodox wing of the reformed English Church. The methodology of historical analysis, semiotics of theological sign systems, and the "archaeology" of liturgy was applied. Conclusion: The identification value of the ritual lies in its stereotypical and signifying nature as well as its social identity. A crucial role in the 'rehabilitation' and theoretical justification of liturgy under Elizabeth I was played by the theological and liturgical principles, the validity of which was advocated by Richard Hooker.
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Wilkiel, Karol. "Postanowienia Soboru Stu Rozdziałów z zakresu teologii praktycznej." Elpis 22 (2020): 45–54. http://dx.doi.org/10.15290/elpis.2020.22.05.
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The article concerns historical conditions of one of the key councils which took place in Russian Orthodox Church. It was convened by Tsar Ivan IV at the beginning of 1551 in Moscow, and it was signed up in history under the name The Stoglavy Synod. The name of the Council follows its decisions – a final document which contained one hundred chapters. This article is the analysis of its decisions, concerning practical theology, as well as problems with conduction of liturgy, faced by the Russian Orthodox Church in 16th century.
16
Artemi, Eirini. "The Psalms, the Hymns, and the Texts of the Old Testament and Their Use in Holy Monday and Tuesday." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 113–32. http://dx.doi.org/10.24193/subbto.2020.2.08.
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"Abstract The worship of the Orthodox Eastern Church involves a multitude of references hints and images of the Old Testament, in all the sequences (liturgies) and hymns. Particularly in the Holy and Great Week, the texts of the Old Testament are used with particular emphasis. On Holy Monday and on Holy Tuesday there is use of the texts of the Old Testament. Holy and Great Monday, Tuesday and Wednesday remind us of the eschatological meaning of Pascha. In this paper we are going to analyze the real and deep influence of the Old Testament to these days of Holy Monday and Tuesday and why the Orthodox Church chose to use the Old Testament although the Jews refused Christ and led him to death. The goal is to show that Orthodox Greek Christians use these texts from the Old Testament because they have no hostile attitude against Jews. Keywords: Old Testament, Holy Week, Holy Monday, Holy Tuesday, liturgy, psalms"
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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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Papp, Miklós. "A lelkiismeret fogalma az ortodox etikában." Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, no. 2 (2021): 35–56. http://dx.doi.org/10.52992/sap.2021.14.2.35.
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The idea of conscience is a key concept in both Western and Eastern theologies. Beyond fundamental similarities in content, the specific accents in Eastern Orthodox theology are also worth considering. Here, the phenomenon of conscience is never simply treated as an ethical, philosophical or psychological entity, but the patristic, liturgical and spiritual dimensions are also an essential part of the discussion, which is in this manner always theonomous. Instead of a law-centered approach, Orthodox theology is personalistic and liturgical: conscience is the sanctuary of an encounter with God. It is God’s gift, yet it needs training within an ecclesial setting with the help of prayer, the theology of the fathers, Christian ascetic practices, the affective ethics of the liturgy, the contemplation of icons and the recital of Church hymns.
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Volkova, Yana A. "Transformations of Eastern Orthodox Religious Discourse in Digital Society." Religions 12, no. 2 (February 22, 2021): 143. http://dx.doi.org/10.3390/rel12020143.
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Digital technologies have exerted a profound influence on every aspect of human life including religion. Religious discourse, like no other type of social-communicative interaction, responds to the slightest shifts in the concepts of life, identity, time, and space caused by digitalization. The purpose of this study was to reveal the digitalization-associated transformations that have taken place in the eastern orthodox religious discourse over more than quarter of a century. This discussion focuses on the attitude of the Russian Orthodox Church towards digital technologies as reflected in the interviews of its official spokespeople. On the basis of extensive empirical material, it is shown that two major factors determine new tendencies in eastern orthodox religious discourse: the necessity to adapt to modern digital environment and benefit from organizing the internet space in order to influence large numbers of “digitally educated” non-religious people, and, at the same time, a distrust of these new digital technologies. The study is based on the theory of discourse, with discourse analysis being the main research method along with the descriptive analytical method. The article also analyzed the changes in traditional genres of eastern orthodox religious discourse (the sermon), as well as the rapid development of new religious discourse genres (the commented liturgy and call-in show) and para-religious discourse genres. It is concluded that with the help of digital technologies, religious discourse penetrates into everyday life of people, regardless of their social status and religious affiliation, eliminating the borderline between the church and society in modern Russia.
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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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LeMasters, Philip. "A theological and ethical analysis of the response of the Eastern Orthodox to the COVID-19 pandemic." Review & Expositor 119, no. 1-2 (May 2022): 110–21. http://dx.doi.org/10.1177/00346373221133843.
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The response of the Eastern Orthodox Church to the COVID-19 pandemic reflects its distinctive theological and liturgical traditions as well as its decentralized system of governance. Foundational beliefs and practices inform Orthodoxy’s understanding of the imperative to care for the physical well-being of the sick. Points of disagreement arose in Orthodox communities concerning public health restrictions on attendance at the Divine Liturgy, the use of a common communion spoon, whether diseases may be transmitted through the Eucharist, and the appropriateness of receiving vaccinations tested or produced with cell lines derived from the tissue of aborted fetuses. Such contested matters reflect points of tension between characteristic beliefs and practices of Orthodoxy and its commitment to care for the health of neighbors during a global pandemic.
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van Rossum, Joost. "Tweehonderd Jaar Orthodoxie in Alaska en Noord-Amerika." Het Christelijk Oosten 47, no. 1-2 (November 29, 1995): 29–37. http://dx.doi.org/10.1163/29497663-0470102003.
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200 years of Orthodoxy in Alaska and North America On the occasion of the commemoration of the arrival in Alaska of Russian monks/missionaries 200 years ago, the author presents a survey of the history of Orthodoxy in North America. Saints such as St Herman, a simple and humble monk, St Innokentij, who translated the Bible and the Liturgy into the various Alaskan languages, Jacob Netsvetov, Peter the Aleut and Juvenalij, played an important part in this history. Canonical unity among the Orthodox in America clearly existed until the beginning of the twentieth century. This came to an end when the various ethnic groupings started to give preference to their own jurisdictions. In 1970 the Russian Orthodox Church declared the Orthodox Church of America (OCA) ecclesiastically independent, but as yet this was not enough to bring about a restoration of the former unity.
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Manic, Bozidar, Ana Nikovic, and Igor Maric. "Relationship between traditional and contemporary elements in the architecture of Orthodox churches at the turn of the millennium." Facta universitatis - series: Architecture and Civil Engineering 13, no. 3 (2015): 283–300. http://dx.doi.org/10.2298/fuace1503283m.
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The paper will present the contemporary practice of church architecture in Bulgarian, Romanian, Russian and Greek orthodox churches, at the end of the XX and the beginning of the XXI century, and analyse the relationship of traditional and contemporary elements, with the aim of determining main trends and development tendencies. Free development of sacred architecture was interrupted by long reigns of authorities opposed to Orthodox Christianity. After the downfall of Communist regimes, conditions were created for the unobstructed construction of sacred buildings in all Orthodox countries, while the issue of traditional church architecture re-emerged as important. Further development of Orthodox church architecture may be affected by some issues raised in relation to the structure and form of liturgy, regarding the internal organisation of the temple. The freedom of architectural creation is strongly supported by the richness of forms created throughout history. Traditionalist approaches to the architectural shaping of churches are dominant even nowadays, tradition being understood and interpreted individually. At the same time, efforts to introduce contemporary architectural expression into church architecture have been increasing and gaining strength.
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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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Schork, R. J. "James Joyce and the Eastern Orthodox Church." Journal of Modern Greek Studies 17, no. 1 (1999): 107–24. http://dx.doi.org/10.1353/mgs.1999.0018.
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Wallace, James Buchanan. "Called to the Third Heaven: 2 Corinthians 11:21–12:9 in the Eastern Orthodox Liturgical Tradition." Journal of Theological Interpretation 6, no. 2 (2012): 179–99. http://dx.doi.org/10.2307/26421411.
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Abstract In Russian and Greek Orthodox churches, 2 Cor 11:21–12:9 serves as a lectionary reading for the Divine Liturgy on the Feast of Sts. Peter and Paul, and 2 Cor 11:30–12:9 is read again on the 19th Sunday after Pentecost. These lectionary readings suggest the importance of this passage for the Eastern Orthodox Church's construal of Paul. 2 Corinthians 11:21–12:9 tells of Paul's suffering, his flight from Damascus, his ascent to the third heaven and paradise, as well as his reception of a thorn in the flesh. This essay explores the use of this passage in the hymns of the Orthodox liturgy. References to the passage, especially Paul's ascent to heaven where he heard "ineffable words" (12:4), feature prominently in hymns for the Feast of Sts. Peter and Paul and the Feast of the Synaxis of the Apostles. Moreover, allusions also occur in hymns for the Exaltation of the Cross and the Feast of St. Andrew the Fool. The essay explores the theological interpretations implied by these hymns, and it traces the rich and often multifaceted traditions of interpretation that inform the language of the hymns. Modern scholars frequently detect a polemic against ecstatic experiences such as Paul's ascent in this portion of 2 Corinthians and thus view 2 Cor 12:1–4 as having limited theological value. The Orthodox tradition, by contrast, interprets the passage as revealing crucial aspects of Paul's theological vision. The essay concludes by suggesting ways this tradition of interpretation might transform contemporary reading of the passage, especially in the context of the church.
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Wallace, James Buchanan. "Called to the Third Heaven: 2 Corinthians 11:21–12:9 in the Eastern Orthodox Liturgical Tradition." Journal of Theological Interpretation 6, no. 2 (2012): 179–99. http://dx.doi.org/10.2307/jtheointe.6.2.0179.
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Abstract In Russian and Greek Orthodox churches, 2 Cor 11:21–12:9 serves as a lectionary reading for the Divine Liturgy on the Feast of Sts. Peter and Paul, and 2 Cor 11:30–12:9 is read again on the 19th Sunday after Pentecost. These lectionary readings suggest the importance of this passage for the Eastern Orthodox Church's construal of Paul. 2 Corinthians 11:21–12:9 tells of Paul's suffering, his flight from Damascus, his ascent to the third heaven and paradise, as well as his reception of a thorn in the flesh. This essay explores the use of this passage in the hymns of the Orthodox liturgy. References to the passage, especially Paul's ascent to heaven where he heard "ineffable words" (12:4), feature prominently in hymns for the Feast of Sts. Peter and Paul and the Feast of the Synaxis of the Apostles. Moreover, allusions also occur in hymns for the Exaltation of the Cross and the Feast of St. Andrew the Fool. The essay explores the theological interpretations implied by these hymns, and it traces the rich and often multifaceted traditions of interpretation that inform the language of the hymns. Modern scholars frequently detect a polemic against ecstatic experiences such as Paul's ascent in this portion of 2 Corinthians and thus view 2 Cor 12:1–4 as having limited theological value. The Orthodox tradition, by contrast, interprets the passage as revealing crucial aspects of Paul's theological vision. The essay concludes by suggesting ways this tradition of interpretation might transform contemporary reading of the passage, especially in the context of the church.
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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, no. 2 (2023): 48–52. http://dx.doi.org/10.31079/1992-2868-2023-20-2-48-52.
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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.
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Buda, Daniel. "Johannes Chrysostomus." Evangelische Theologie 79, no. 5 (September 1, 2019): 370–76. http://dx.doi.org/10.14315/evth-2019-790508.
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AbstractThis paper contains a short biography of St. John Chrysostom, as well as a presentation of his main theological points. He is the most important theologian of the so-called »Antiochian Theological School«. His writings are better known for their ethical and pastoral aspects, than for their speculative-dogmatical ideas. This paper presents the following aspects of John Chrysostom`s theology and activities: Christology, ecclesiology, the role of the Bible, the role of ethics, his portrait as pastor, the role of philosophy, John Chrysostom as supposed author of the most celebrated liturgy in the Eastern Orthodox Church.
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Verdino, Timotius. "Menyentuh Surga, Memeluk Dunia." Indonesian Journal of Theology 4, no. 2 (December 1, 2017): 215–36. http://dx.doi.org/10.46567/ijt.v4i2.41.
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In and since its historical beginnings, Christian worship has retained its eschatological dimension, as this even is intricately related to aspects of its missionality. As such, the worship given and performed in the contemporary Reformed church must also retain its eschatological-missionality. While Martha L. Moore-Keish locates this eschatological dimension within the event of Holy Communion, Reformed churches do not celebrate Holy Communion every Sunday. Might Reformed worship, whenever it goes without Holy Communion, be losing its very own eschatological quality? This article serves as a constructive proposal for (re)locating the eschatological-missionality of weekly Reformed worship, by way of emphasizing the eucharistic aspect of the Reformed liturgy. To pursue this inquiry, the present article undertakes an investigation of Reformed eucharistic theology, followed by a consideration of the Orthodox Alexander Schmemann's figuring of the world as sacrament and its relation to mission. I then reconstruct the positionality of the eschatological dimension within Reformed worship, in the end thereby synthesizing the Reformed eucharistic theology of Calvin with the Eastern Orthodox eucharistic theology articulated in Schmemann's thought in order to locate the eschatological-missionality of the Reformed liturgy. In the end, it is hoped that this constructive proposal might underscore the importance of the eucharistic aspect of the Reformed liturgy, even in such a way that emphasizes the very character of its eschatological-missionality.
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Korolev, Aleksandr Andreievich. "Sacred Sites of Italy in the Orthodox Descriptions of the Council of Ferrara-Florence." Античная древность и средние века 51 (2023): 452–77. http://dx.doi.org/10.15826/adsv.2023.51.025.
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The Orthodox view of the Catholic Church with its sacred buildings, rituals, and shrines was amply reflected in the Byzantine and Russian descriptions of the Council of Ferrara-Florence. It is possible to divide the existing sources into two groups with different attitude to Latin cultic practices. An ambiguous attitude of earlier descriptions may be related to the uneasiness of the majority of Orthodox towards Western religious art, the decoration of churches, and the peculiarities of ritual that appeared unusual and alien. The most prominent Byzantines, including the emperor and the patriarch, were prepared to the union, tolerated the Latin liturgy and worshipped at Latin shrines. Many Orthodox followed their example, though not without hesitation. The rigorists, who constituted a minority at the council, rejected the very idea of a religious reunification based on compromise, and considered it unacceptable to honour Latin shrines. The latter view had eventually prevailed both in Constantinople and in Moscow, leading to the emergence of highly polemical descriptions of the council. Their authors tried to conceal the interested attitude of many Orthodox delegates towards Catholic churches and liturgy, their reverence for Catholic icons and relics. On the contrary, confessional distinction was strictly imposed, leading to firm refusal to venerate Catholic shrines that belonged to the menacing heresy and dangerous heretics.
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Hancock-Stefan, George, and SaraGrace Stefan. "From the Ivory Tower to the Grass Roots: Ending Orthodox Oppression of Evangelicals, and Beginning Grassroots Fellowship." Religions 12, no. 8 (August 4, 2021): 601. http://dx.doi.org/10.3390/rel12080601.
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When considering the relationship between the Eastern Orthodox Church and the Evangelical Church, can we both celebrate progress towards unity, while acknowledging where growth must still occur? Dr. George Hancock-Stefan, who fled the oppressive communist regime of Yugoslavia with the rest of his Baptist family, now frequently returns to Eastern Europe to explore topics of modern theology. During these travels, he has recognized a concerning trend: the religious unity and interfaith fellowship celebrated in Western academia does not reach the Eastern European local level. This is primarily due to the fact that Orthodoxy is a top to bottom institution, and nothing happens at the local level unless approved by the top. This lack of religious unity and cooperation at the local level is also due to the fact that the Eastern Orthodox Church claims a national Christian monopoly and the presence of Evangelicals is considered an invasion. In this article, Dr. Hancock-Stefan unpacks the history of the spiritual revivals that took place in various Eastern Orthodox Churches in the 19th–20th centuries, as well as the policies established by the national patriarchs after the fall of communism that are now jeopardizing the relationship between Orthodox and Evangelicals. By addressing this friction with candor and Christian love, this article pleads for the Orthodox Church to relinquish its monopoly and hopes that both Orthodox and Evangelicals will start considering each other to be brothers and sisters in Christ.
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Vanca, Dumitru A. "The Beginning of Liturgical Formation in Romania: The First Liturgical Manual in the Romanian Language." Polonia Sacra 27, no. 3 (September 30, 2023): 151–64. http://dx.doi.org/10.15633/ps.27310.
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While different political realities shaped the three Principalities (Moldova, Wallachia and Transylvania) that later formed Romania (1918), the spiritual unity of the Romanian people has been nourished since the Middle Ages by the Eastern Christian faith. Situated at the intersection of cultural and religious currents, Romanian spirituality has often interacted with that of the Ruthenian Slavs, Serbs or Bulgarians, Greeks, Hungarians, Catholics, Lutherans, and Calvinists. For this reason, the first Romanian literary works were translations or adaptations that were always under the influence of or produced in opposition to these cultures and beliefs. This study investigates, from a liturgical and doctrinal perspective, the first manual of liturgical training, published in the Romanian language at Iași (1697) translated by Jeremiah Cacavelas: Holy Teaching about the Holy and Divine Liturgy. Considered by some specialists to be an adaptation of similar works by Simeon of Thessalonica or Nikolaos Bulgaris, the manual presents in the form of questions and answers the teaching and spiritual understanding of the Orthodox Church regarding the Holy Liturgy. The manual also explores other Orthodox Christian teachings regarding the church building, angels, the nature of Grace, liturgical vestments, feast days and so forth. Throughout the volume, Jeremiah Cacavelas does not avoid controversial theological subjects that divide the East and West concerning transubstantiation, the nature of Grace and so forth. Cacavela’s manual became quite widespread in the Romanian Provinces; in some areas it was used until the 19th century.
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Vos, C. J. A. "Met 'n lied in die hart." Verbum et Ecclesia 22, no. 2 (August 11, 2001): 455–64. http://dx.doi.org/10.4102/ve.v22i2.665.
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Psalms are songs that have principal importance in Jewish and Christian traditions; in the Eastern Orthodox and Western churches; in the Roman Catholic tradition and numerous Reformed divisions. Contemplation on this rich heritage considers the Psalm's contribution to the enrichment and magnification of the liturgy. The richness that the Psalms offer as song book, should be rediscovered and utilised. In this article, selected new Psalms, recently versified in Afrikaans by T T Cloete, are analysed. These Psalms are to be taken into official use on 28 October 2001. The place and function of hymnals is also considered. The church songs are analysed using three criteria: theological, literary, and musicological aspects.
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Petraru, Gheorghe. "Eastern Orthodox Church and the Christian Mission in the Twenty-First Century." Mission Studies 32, no. 3 (October 15, 2015): 371–83. http://dx.doi.org/10.1163/15733831-12341415.
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The Orthodox Church is present today all over the world, due to its mission and to the migration of the members of this church from their motherlands to the Western world. This migration took place so that its people could live in freedom, during the period of totalitarianism, or to have better conditions of life, particularly after the fall of Communism. Its mission has to be seriously taken into account in the context of Christian world mission, in order to have a relation with the living tradition of the church, on the one hand, or to know and have a vision of the doctrine of Christianity in its unity and witness in Christian history, on the other hand. By migration, the Orthodox Church became a factor in universal witness to the world as, for example, the Orthodox Romanian diaspora in the eu or usa.
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Balderstone, Susan. "Architectural expression of liturgy and doctrine in the Eastern churches of the fourth to sixth centuries: towards a theologically contextual typology." Buried History: The Journal of the Australian Institute of Archaeology 40 (March 15, 2024): 29–38. http://dx.doi.org/10.62614/60hcjq27.
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Many scholars of Byzantine architecture have theorised about the reasons for church form and structure, with most relating them to sources in pagan architecture or local traditional construction methods (Krautheimer, Crowfoot, Ward-Perkins, Mango and Hill) ); to aspects of provincialism, regional independence or location peripheral to empire (Megaw, Delvoye, Wharton), or to environmental constraints such as frequent earthquakes (Curcic). But just as the wording of the various creeds and ecumenical statements responded to aspects of contemporary non-orthodox beliefs or “heresies”, so did the theological debate inform the liturgical practices and consequently church planning. It could be expected that these responses would also be reflected in the architectural approach to form and symbolism. Thus a contextual typological framework is proposed, based on the association of different architectural approaches to church planning and form in the 4th to the 6th centuries with the contemporary doctrinal disputes over the true nature of Christ.
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Panchenko, Sergey V., and Priest Andrej Kretov. "Liturgical argument in defense of Orthodoxy in the polemical collection of the Library of the Russian Academy of Sciences 16.3.13." Issues of Theology 5, no. 1 (2023): 45–57. http://dx.doi.org/10.21638/spbu28.2023.103.
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In a poorly covered polemical collection of the 17th century of the Library of the Academy of Sciences 16.3.13 there is a controversy between supporters of the Orthodox and Latin teachings about the Eucharist. The writings of the brothers Likhudov and monk Euthymius are placed along with the heretical writings of Sylvester Medvedev and the banned deacon Athanasius. In this article, we will pay attention to the “liturgical” direction in the argument, when the parties participating in the controversy find confirmation of their position in the order of the Divine Liturgy. This is done by referring to the authority of the liturgies of the Eastern Orthodox Church: Saints John and Basil, the Apostles Mark and James, brother of God, as well as the study of the “Latin” liturgy of the Apostle Peter. The complexity of describing the liturgical argument lies in its arbitrary arrangement on the pages of the collection. The purpose of this work is to consider the liturgical argument in defense of the Orthodox teaching on the time of the transubstantiation of the Gifts in the littlecovered polemical collection of the Library of the Academy of Sciences 16.3.13. The content of the manuscript will be considered in the context of the polemic with the “bread-worshipping” heresy, after which the method of liturgical polemic based on the rites of the liturgies will be examined. In conclusion, preliminary conclusions are made about the meaning of the liturgical argument.
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Streza, Ciprian Ioan. "The Mystery of Marriage: Mystery of Human Love Crowned in Glory and Honour. An Orthodox Perspective." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 388–411. http://dx.doi.org/10.2478/ress-2018-0030.
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Abstract The Mystery of Marriage has always been understood by the Eastern Orthodox as a divinely mandated holy act, in which the grace of the Holy Spirit is communicated to the affianced man and woman, whose natural bond of love becomes thus elevated to the state of representation of the all-encompassing spiritual union between Christ and His Church. According to the patristic tradition, the service of the Mystery of Marriage invariably took place during the Liturgy and within the Eucharistic context. It was through the blessing of the bishop that the espousal love merged with the love of Christ–the true source and power of all human affection, and only then could the two become one single being, one single “flesh”, the body of Christ. The intent of the present article is by no means to cover all aspects of the marriage ritual in the Orthodox Church, as this is a vast topic that begs for further theological research and ample multi-angled analysis, but rather to examine the patristic view on the Mystery of Marriage and on its evolution, and to revisit the exegesis of its liturgical expression.
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Thiani, Evanghelos. "Tensions of Church T(t)radition and the African Traditional Cultures in the African Orthodox Church of Kenya: Justifying Contextualization." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 133–70. http://dx.doi.org/10.24193/subbto.2020.2.09.
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"Abstract The African Orthodox Church of Kenya was formed as an African Instituted Church in 1929, with considerable cultural and liberative connotations, before officially joining the Greek Orthodox Patriarchate of Alexandria and All Africa in 1956. The journey of being faithful to the rich and ancient Eastern Orthodox tradition, history, and heritage as well as grappling with the local cultures is been an ongoing tension for this church. The tension is better appreciated from the eye view of non-Kenyan Orthodox and young theologians in comparison with that of the locals. Some contextualization practices within this church were ecclesiastically sanctioned, while others have never been reviewed, even though both are practiced with no distinction. This Orthodox Church in Kenya continues to be regarded as one of the staunchest and first growing Orthodox Church in Africa, influencing many upcoming African dioceses and the theologians they form in the main Patriarchal seminary based in Nairobi. This paper seeks to document this tension and struggle of the church and local community traditions and cultures, and with it seek to justify some of the contextualization that is realized and practiced in this church at present. Keywords: African Orthodox Church of Kenya, contextualization, tradition, culture, mission"
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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.
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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.
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Chrissidis, Nikolaos A. "Edification through the Memory of Sins." Canadian-American Slavic Studies 52, no. 2-3 (November 21, 2018): 181–92. http://dx.doi.org/10.1163/22102396-05202005.
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Abstract The article explores the practical uses of Eastern Orthodox indulgences as certificates of absolution with a dual function (as mnemonic tools and as public certificates of good standing with the church) in the early modern period.
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Ibragimov, Ruslan Rustamovich, Aivaz Minnegosmanovich Fazliev, Chulpan Khamitovna Samatova, and 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 (December 8, 2020): 170–79. http://dx.doi.org/10.46398/cuestpol.382e.12.
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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.
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Shymanovych, Andrii. "Christos Yannaras's View on the History of Western Theology from St. Augustine to Nietzsche." Theological Reflections: Eastern European Journal of Theology 20, no. 2 (January 14, 2023): 103–14. http://dx.doi.org/10.29357/2789-1577.2022.20.2.8.
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The article analyzes the anti-Western and radically anti-ecumenical theology of the Greek Orthodox thinker Christos Yannaras and his idea of gradual centuries-old deviation of Western theology from the authentic tradition of the early Church Fathers. The study touches upon such subjects as intellectual influences on the process of formation of Yannaras’s thought, the role of the apophatic mystical tradition in Christian theology, and the basic roots of his radical anti-Scholasticism. The article also contains the detailed survey of Yannaras’s analysis of Friedrich Nietzsche’s ‘God is dead’-concept as the natural final point of the Western intellectual discourse’s degradation and dechristianization. There’s also a set of counterarguments from Yannaras’s opponents – Eastern Orthodox theologians Pantelis Kalaitzidis and Vasilios Makrides – who stand for dialogue, openness, ecumenical activity and inclusiveness of the modern Orthodox Church and reject any attempts of its intellectual self-isolation and solipsization.
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Charipova, Liudmila V. "Orthodox Reform in Seventeenth-Century Kiev: The Evidence of a Library." Journal of Early Modern History 17, no. 3 (2013): 273–308. http://dx.doi.org/10.1163/15700658-12342367.
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Abstract Drawing on the surviving lists of books from the private collection of Peter Mohyla, the Greek Orthodox Metropolitan of Kiev in 1633-1646, the crucial period that followed the restoration of his confession’s legal status in the Polish-Lithuanian Commonwealth, the article examines the place of Western monastic works in shaping the spiritual and doctrinal parameters of Orthodox reform. Beginning in the Archdiocese of Kiev, it subsequently spread to other branches of the Eastern Church, which remained outside communion with Rome in the seventeenth century: Greek, Moldavian, and Russian. The article establishes vital links between the process of Orthodox renewal and the European movement for religious change and considers the case for the applicability of the confessionalization model as a suitable analytical framework for Orthodox religious reforms.
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SHARIPOVA, LIUDMYLA. "KINSHIP, PROPERTY RELATIONS, AND THE SURVIVAL OF DOUBLE MONASTERIES IN THE EASTERN CHURCH." Historical Journal 63, no. 2 (July 8, 2019): 267–89. http://dx.doi.org/10.1017/s0018246x19000219.
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AbstractThe article examines the enduring phenomenon of double monasticism, the type of religious organization whereby a single monastic unit combined a male and a female community that followed the same rule, recognized the authority of the same superior, and functioned within the boundaries of the same monastic compound or in close proximity to each other, but not in shared quarters. After centuries of evolution since late antiquity, double monasteries effectively ceased to exist in the Latin West by the high middle ages, but demonstrated remarkable staying powers in the sphere of historic Byzantine cultural influences, particularly in Orthodox Eastern Europe and Christian Middle East, where this archaic type of monastic institution survived into the eighteenth and nineteenth centuries. Based on previously unexplored archival material from the Orthodox lands of the Polish–Lithuanian Commonwealth and later the Ukrainian Hetmanate, a semi-autonomous state ruled by elective officers who recognized the tsar of Muscovy as their suzerain, the article analyses the place of kinship structures, economic and political factors, legal frameworks, and the role of the imperial state in the evolution and ultimate decline of the double monastery.
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Houtepen, A. W. J. "De Vrede van de Kerk van Christus Herstellen." Het Christelijk Oosten 49, no. 3-4 (November 29, 1997): 283–98. http://dx.doi.org/10.1163/29497663-0490304004.
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The restoration of peace in Christ’s Church: on the future of oecumenism between Roman Catholic and Orthodox believers The celebration of the 70th anniversary of the Centre for Cooperation and Encounter with the Eastern Churches (AOK) leads us back to the beginning of the organized ecumenical movement in this century, especially the Lausanne Movement and Conference 1927, which makes clear that the Orthodox Churches were co-founders of the Ecumenical Movement from the very beginning, whereas Roman Catholics were latecomers. We have to be aware of a history of Western triumphalism over the Eastern Churches and of the wounds caused by the painful history of uniatism: unions that failed and missions which went too far. In spite of these historical hindrances and actual backdrops in the ecumenical movement caused by many loyality-conflicts between different patriarchal jurisdictions, dialogue and common witness with the Eastern Churches seems possible and necessary. Not only for peace and justice, but also for the sake of real catholicity and credibility of the Church. The Western Churches have to learn from the Tradition of the Eastern Churches, esp. with regard to the idea of God, the structures of the Church, the ordering of Christian Life and the need for a sound and viable spirituality for our times.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (November 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Balin, Maksim Anatol'evich. "Missionary Practices of the Russian Orthodox Church in the eastern Outskirts of the Russian Empire in the second half of the XIX – early XX centuries (based on the materials of the Orthodox missions of the Tobolsk Diocese)." Genesis: исторические исследования, no. 8 (August 2022): 67–77. http://dx.doi.org/10.25136/2409-868x.2022.8.38615.
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The article is devoted to the actual problem of the organization of missionary practices of the Russian Orthodox Church and the functioning of Orthodox missions of the Tobolsk diocese, which entered in the second half of the XIX – early XX century as an actor of colonization of the eastern outskirts of the Russian Empire. The object of this work is the communicative space of the activity of the Russian Orthodox Church in the second half of the XIX – early XX century. The subject of the study is the missionary practices of the Russian Orthodox Church as an actor of colonization of the eastern outskirts of the Russian Empire in the second half of the XIX – early XX centuries (based on the materials of the Orthodox missions of the Tobolsk diocese). The purpose of the article is to identify and characterize the missionary practices of the Russian Orthodox Church in the territorial borders of the Tobolsk province as part of a vast and ethno-confessional mosaic of the West Siberian region, within whose boundaries missionary societies positioned themselves as a force that performed important colonization tasks of the State. In methodological terms, the formulation of the problem, its solution and conclusions are provided by the application of a socio-cultural approach and appeals to the practices of a new local history. The source base of the work consisted of a wide range of materials of a clerical and regulatory legal nature, published statistical information, publications in the periodical diocesan press, certificates of personal origin, which ensured the representativeness of conclusions regarding practices in the activities of the missions of the Tobolsk diocese in the chronological boundaries of the second half of the XIX – early XX centuries. The article concludes that the missionary work of the Russian Orthodox Church in Western Siberia and, in particular, the Tobolsk province becomes an effective tool of internal colonization and is constructed within the framework of the foreign policy of the Russian Empire on the eastern outskirts, which was based on the principles of paternalism and the idea of creating conditions for the "maturation" of indigenous peoples.
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Kiryushina, Maria. ""Great Vespers" by B. М. Ledkovsky in the singing tradition of the Orthodox Church in America." St. Tikhons' University Review. Series V. Christian Art 46 (June 30, 2022): 106–34. http://dx.doi.org/10.15382/sturv202246.106-134.
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The article deals with a collection of hymns by the famous church composer and regent B. M. Ledkovsky, a representative of the Russian musical diaspora, whose creative path during the last almost twenty-five years of his life was connected with the United States of America. The verbal basis of the collection was made up of the liturgical texts of the Great Vespers service translated from Church Slavonic into English. Without making a detailed excursion into the historical past of America and without having the intention to create a picture of the formation and establishment of Orthodoxy on American soil (this topic, multi-level and multi-valued, is worthy, in our opinion, of more than one special study), the author touches only on individual events and facts of this history. Referring to the modern church-singing practice, which is accepted today in the Russian Orthodox Church Abroad (ROCOR) only partially, and focusing mainly on some features of the services of the Orthodox Church in America (OCA), the author considers "Great Vespers" as a collection that generally corresponds to one of the rites of the Russian Orthodox Church, along with the All – Night Vigil written by B. M. Ledkovsky. The English-language verbal basis used in “Great Vespers” is seen as specific to the liturgical work of B. M. Ledkovsky, who always belonged to the Russian Orthodox Church – both in Russia and abroad after the revolution, but at the same time very consonant with the liturgical practice of the OCA, which gradually switched to the national, English language. Published in 1976 St. Vladimir's Seminary Press (SVS Press), one of the leading theological educational institutions of the Orthodox Church in America, where B. M. Ledkovsky worked as a teacher of church music for a number of years, "Great Vespers", composed by the composer on the order of the Seminary, was published after his death. The final revision and preparation of the collection for publication was made by D. Drillock, a student and junior colleague of B. M. Ledkovsky, E. and J. Erikson, R. Evich. They also, as indicated in the publication, carried out an English-language adaptation of the liturgical texts. It is characteristic that the musical component of most of the Great Vespers chants is the material of Obikhod Ledkovsky (All-Night Vigil), published in 1959 in Jordanville in the printing house of St. Job of Pochaevsky Holy Trinity Monastery. Individual hymns of this collection (litanies, Sunday troparia, and others) were later included in the editions of St. Vladimir Seminary in 1980 and 1982 in English ("Holy Week"; "Divine Liturgy", “The Liturgy of the Presanctified Gifts”). The proposed article examines the composition of the collection, with its features, based on the material of several hymns, shows the confirming statements of the composer and the approaches to harmonization that are fundamentally important for him, which he uses here and in other works. Some attention is also paid to the analysis of musical and linguistic parameters of harmonizations, the issues of vocalization of the chanted liturgical text.
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Ivan, Davydov. "Comparative Liturgy as a Historical Discipline: An Epistemological Aspect." Novaia i noveishaia istoriia, no. 5 (2022): 5. http://dx.doi.org/10.31857/s013038640021043-5.
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The study focuses on Christian Liturgics and its methodology. The goal of clarifying the place of comparative liturgy among the historical disciplines has determined the main research tasks, namely: 1) to explicate the methodological approaches of leading liturgists of the so-called “liturgical renaissance” of the nineteenth and twentieth centuries as well as of contemporary scholars of liturgical history (Dom Prosper Guéranger, Dom Fernand Cabrol, Alexander Golubtsov, Anton Baumstark, Robert Taft, Fritz West, Carl H. Bieritz, Dom Alcuin Reid etc.), including the Catholic liturgical movement; 2) to test their methodology on concrete historical material in the context of inter-confessional theological debates around the question of the transubstantiation of the Holy Eucharist, which are resolved differently in the Orthodox, Catholic, Lutheran, Reformed and other ecclesiastical bodies, including the Church of England; 3) to identify the distinctive features of historical comparative studies. The authors conclude that the aforementioned liturgists used the historical comparative method in their studies, not theological or any other (legal, sociological, political) method, thereby creating a new historical discipline – comparative liturgy. The modern complex “liturgical method” belongs to the metatheoretical field of liturgiology, as it comprises a whole interdisciplinary arsenal of specific methods and techniques, such as causal analysis, form analysis, structural and functional analysis, methods of classification, extrapolation and modelling, which require constant revision and updating. The importance of such revision is illustrated by the example of Anton Baumstark's appeal to organicism in the mainstream of evolutionism.