Dissertations / Theses on the topic 'Russian Orthodox Church in Australia'
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Maximova, Galina, and res cand@acu edu au. "Russian Orthodox Music in Australia: The translation of a tradition." Australian Catholic University. School of Arts and Sciences, 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp217.04092009.
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For over 50 years the presence of Russian people has been significant in Australia and the Russian Orthodox Church has been established in 24 centers in all states and territories. The richness of the musical heritage of the Russian Orthodox Church is well known; it has a tradition extending over many centuries and one which embraces an enormous repertoire of various styles of chant together with a vast repertoire of polyphonic music, much of it by famous composers. At this point in time there has been virtually no documentation of the history and practice of Russian Orthodox liturgical music in Australia. There are three histories of the Russian church in Australia (Protopopov 1997, 1998, 1999) but the topic of music is not addressed. This is also true of Galina Zakrjevsky's history of St Nicholas Russian Orthodox Cathedral (1998). Studies of Russian immigration to this country include the dissertation by Maria Frolova (1996) and the book by Elena Govor (1997). While liturgical music is not a concern of these writers, their studies nevertheless provide useful background material for an investigation into Russian Orthodox Liturgical music as practised in this country. There are of course numerous studies of Russian church music, notably by Gardner (1980) and Morosan (1991). Their focus is understandably Russian and these books are essential for any understanding of the Australian experience of such liturgical music. This study thus seeks to document the practice of Russian Orthodox liturgical music in Australia from 1926 to 1999. The central research questions are: What is and has been the makeup of Russian Orthodox church choirs in Australia? What is the repertoire of these choirs? What training is available for choristers? To what extent have Australian choirs been able to maintain the traditions of Russian Orthodox liturgical music? What changes have taken place in performance traditions during the time of settlement? In order to achieve these aims there has been a heavy reliance on surveys by means of a questionnaire and interviews with choirmasters, choristers and clergy in five states. Extensive use has been made of archival sources and church magazines such as Word of the Church and Australiada: A Russian Chronicle. Material for a background study of Russian Orthodox music has been drawn from Secondary sources such as Gardner, Morosan, Brill, and Rasumovsky and for a background history of Russian Orthodox church in history of the Russian Orthodox church in Australia from 'A short history of the first Russian Orthodox parish in Sydney' by Soovoroff. For the discussion in Part 2: The Australian Scene special consideration has been given to four choirs: SS Peter & Paul's Cathedral (Sydney), St Nicholas Cathedral (Brisbane), St Nicholas Church (Adelaide), Holy Dormition Church (Dandenong), Holy Virgin Protection Cathedral (Melbourne), the reason being that these represent the different levels of choral standards in this country. Thus these embrace one choir of a large cathedral church, one of a moderately sized cathedral church, one of a very small cathedral church and one of a tiny parish church. The approach adopted involves an examination of the makeup of these selected choirs throughout the time frame of the study. This is followed by an analysis ofthe their repertoire, based on repertoire lists supplied by choir directors. Due to the paucity of source material and fading memories of informants, it has often been impossible to identify key persons by their name: only the surname and initial can be given.
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Protopopov, Michael Alex, and res cand@acu edu au. "The Russian Orthodox Presence In Australia: The History of a Church told from recently opened archives and previously unpublished sources." Australian Catholic University. School of Philosophy and Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006.
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The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia’s multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800’s and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia’s “Populate or Perish” policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand. The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church’s prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
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Gotlinsky, Ilya. "The history of the Russian Orthodox autonomous church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Brown, Stephen P. "The role of the Russian Orthodox Church and Orthodox missionary work in nineteenth century Siberia and Russian America." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319066.
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Baran, Emily B. Raleigh Donald J. "Contested victims Jehovah's Witnesses and the Russian Orthodox Church, 1990-2004 /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,90.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2006.Title from electronic title page (viewed Oct. 10, 2007). ".. in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History." Discipline: History; Department/School: History.
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Knox, Zoe Katrina. "Russian society and the Orthodox Church : religion in Russia after communism /." London ; New York : RoutledgeCurzon, 2005. http://catalogue.bnf.fr/ark:/12148/cb39944351p.
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Archer, Allan Frost. "Holy Trinity Russian Orthodox Church, Yonkers, New York biography of a parish /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Roslof, Lara McCoy. "The Political, Economic and Social Activities of the Russian Orthodox Church, 1991-2003, and the Reintegration of Russian Orthodoxy into Post-Soviet Russian National Identity." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1082434364.
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Pera, Pia Giuseppina. "Theoretical and practical aspects of the debate on marriage among the priestless Old Believers from the end of the seventeenth century to the mid-nineteenth century." Thesis, University College London (University of London), 1986. http://discovery.ucl.ac.uk/1317882/.
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The priestless Old believers did not have the sacrament of marriage because they did not have a priesthood. Unions between men and women were therefore regarded as sinful, and this difficult situation caused much debate. In this dissertation, the history of the debate itself is studied both for its Intrinsic interest and as a means to explore the development of the ideas, beliefs and behaviour of priestless Old Believers. Chapter 1 is devoted to the resolutions of the Novgorod council of 1694, including the prohibition of marriage, and to Feodosy Vasil'ev (1661-1711), who was an active participant in the council and the founder of the Theodosian branch of the Old Believers. Chapter 2 deals with the first debate on the nature of marriage between Andrey Denisov (1674-1730) of the Vyg community and the already mentioned Feodosy Vasil'ev. Chapter 3 examines the doctrines of Ivan Alekseev (1709-1776) who polemicized against the priestly Old Believers, but also tried to find some arguments in favour of marriage for the priestless. Chapter 4 is an attempt to show the practical implications of the prohibition of marriage, and of the meaning of the doctrine within the Old Believer communities. Other Old Believers who took part in the debate are briefly mentioned. Chapter 5 is dedicated to Pavel Onufrevich Lyubopytny (1772-1848) and his radical revision of Old Believer conceptions of religion, the church, ritual, history and marriage. Chapter 6 expounds the ideas and writings of Sergey Semenovich Gnusin (?-1839), the most prominent ideologist of Theodosian conservatism. Chapter 7 shows how the debates among the priestless Old Believers were misunderstood by the Government, causing unjustified alarm which resulted in the setting up in 1820 of a Secret Committee on the Old Believers and in a partial return to policies of intolerance and persecution. The dissertation is based on both published and unpublished sources, and on archival materials.
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Negrov, Aleksandr I. "Biblical interpretation in the Russian orthodox church a historical and hermeneutical perspective." Tübingen Mohr Siebeck, 2001. http://d-nb.info/971325502/04.
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Petrenko, Vitali Ivanovich. "The development of the concept of authority within the Russian Orthodox Church." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/1778/.
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Kenworthy, Scott M. "Russian reformation? the program for religious renovation in the Orthodox Church, 1922-1925 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Hill, Caroline. "Framing "Gay Propaganda": The Orthodox Church and Morality Policy in Russia." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-314202.
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The adoption of laws in the Russian Federation prohibiting propaganda of homosexuality and “non-traditional sexual relationships” to minors at the regional and federal levels, respectively, has raised questions regarding the role of the Russian Orthodox Church in politics. This project shall evaluate public statements by clerics and other figures serving in the Orthodox Church from 2011 through 2013, as well as interviews conducted with clerics of the Moscow Patriarchate in order to analyze the strategies employed when arguing against public expressions of homosexuality. Drawing upon the concepts of framing and morality policy, I will argue that secular, rational-instrumental arguments have prevailed over moral-religious and procedural appeals. In addition, I will show that transformative framing by some Church figures points to ambitions for more comprehensive moral and religious changes at the individual level, and religious, societal, and legislative changes at the national level in Russia.
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Psarev, Andrei V. "The attitude of the Russian Orthodox Church abroad toward non-Orthodox Christians and the ecumenical movement (1920-1964) an historical evaluation /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Poroshin, Stanislav B. "The issue of reform in the Russian Orthodox Church at the beginning of the twentieth century." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Howrilka, Richard F. "From Uzhorod to Johnstown past, present, and future of the Carpatho-Russian Orthodox Church and its people /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Jaššo, Jaroslav. "The reconciliation process between the Greek Catholic Church and the Russian Orthodox Church in Ukraine through the healing of memories." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0829.
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Dragas, Alexander G. "The history of the Bulgarian Orthodox Diocese of the Americas and Australia from its beginnings to the schism in 1964." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Nygren, Isak. "The Gothic versus the Russian. The conflict between the Church of the Goths and the Russian Orthodox Church : A comparison between the Church of the Goths (and similar churches) and the Moscow Patriarchate." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-26798.
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This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.
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Eilers, Linda. "When Calvinist and Arminian beliefs collide facilitating communication between North American professors and Russian Bible students /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Nikita, Malov. "Rysslands andra dop." Thesis, Uppsala universitet, Religionshistoria, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-402435.
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The Russian Orthodox Church has had an incredibly fascinating story during its long history in Russia, where its status, political as well as economic power has drastically changed over the course of its existence. The church has gone from being almost completely undistinguishable from the sovereign power during the Russian Empire to nearly being completely wiped out by the times of the communist regime in the soviet era, who saw it as a threat to the revolutionary ideas. But how is the Russian Orthodox Church viewed in today's Russia? The aim of this study is to analyse the ways in which the ruling government is trying to portray the Russian Orthodox Church and its role in society on the largest and oldest television channel in Russia, Channel One Russia. How is the Russian Orthodox Church legitimized by the power and what are the government's reasons for the strong cooperation with the Russian Orthodox Church? This essay is based upon the theory of cultural production and its insight into that the fact that the dominant groups in a society have more power to influence the public discourse. In order to remain dominant these groups will try to create legitimacy for the social structures which have granted them the dominant position, one way to achieve this is by using the mass media as a tool. The television broadcasts that have served as the material for this essay have been analysed by using a combination of qualitative content analysis and a critical discourse analysis. The results of the study show that the Russian Orthodox Church is being depicted in an overwhelmingly positive light on the television channel. It is being portrayed as an integral part of the Russian identity, as an element that cannot be separated from the Russian people and their history. The Russian Orthodox Church is being viewed as a shield against the anomie of the outside world that prevents the country's degradation into a chaotic darkness. In this constructed view, where all the positive attributes are being assigned to one’s own group while condemning everything foreign the Russian Orthodox Church serves as a supporting force for the country's politics as well as a tool uniting the nation around the Russian leaders.
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Nicolai, Evan P. "Iakov Georgevich Netsvetov first Aleut-Russian Creole priest and missionary to the native peoples of the Yukon and Kuskokwim regions /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Ponomariov, Alexander [Verfasser]. "The Visible Religion : The Russian Orthodox Church and her Relations with State and Society in Post-Soviet Canon Law (1992–2015) / Alexander Ponomariov." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/1144802911/34.
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Soukup, Michelle Marie. "STRUGGLES BETWEEN UKRAINIAN AND RUSSIAN IDENTITY: THE PEACE CONUNDRUM, THE ROLE OF THE ORTHODOX CHURCH, THE EAST VERSUS THE WEST AND THE INTERNATIONAL ORGANIZATIONS." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-428019.
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The Russian-Ukrainian tensions have recently sparked greater debates on an international scale, particularly since the Russian attack on Ukrainian independence in 2014. For the purpose of being able to contribute to these, my thesis explores the underlying problems causing this most recent conflict in the modern history. The research will demonstrate that the freedom of religion and the freedom of the media are being held hostage for the political purposes, while causing a deeper social trauma in a form of polarization and identity crisis. The international actors, particularly the EU and NATO are examined along with their efforts, as the blame for the responsibility of the conflict is often put on them. The questions of sovereignty, territorial integrity and unity of the nation are challenged in the chapter overseeing the legislative framework of the parties to the conflict. The methodology used for this research is the analysis of texts and reports with the aim to challenge the Western and Eastern prerogatives, respectively. The findings of the research show a clear and deep relation between the issues of identity, religion and language, while proving their undoubtable influence over the conflict and the struggle between Ukraine’s path forward, specifically choosing between the Western path towards modern democracy or Eastern return to traditional values. The results show that the connection between the national identity and the conflict is important and can bring us to further understand not just the roots of the conflict, but also the possible way out of it.
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Galentine, Shane Nelson. "The life and piano works of Alexander Tikhonovich Gretchaninoff (1864-1956)." Kansas State University, 2013. http://hdl.handle.net/2097/15769.
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Master of MusicSchool of Music, Theater, and Dance
Virginia Houser
Alexander Tikhonovich Gretchaninoff (1864-1956) was a prolific composer from Russia’s Romantic age who explored the art of musical writing within an extensive number of genres and forms and showed an unusually strong interest in the creation of solo piano pieces for and about children. It is important that musicians in general and pianists in particular investigate his compositions and gain an understanding of their nature and potential usefulness as teaching pieces and as works worthy of public performance. My research consisted of an examination of Gretchaninoff’s autobiography, the study of numerous secondary accounts of his life and personal analysis of piano scores written by the master. My investigation uncovered the almost hidden existence of a large number of attractive musical works which Gretchaninoff wrote for solo piano as well as insightful details concerning the circumstances and motives that inspired the master to compose within the parameters of this genre. The following pieces are performed as part of this presentation: (from Children’s Album, Op. 98) A Tale, In the Camp of the Lead Soldiers, Lead Soldiers on the March, Hobby-Horse, Nurse Is Sick, Lullaby, Little Dance, Dreadful Event, After the Ball, On a Travel Tour, The Little Would-be Hero; (from 12 Little Sketches for Children, Op. 182) Sunrise, With the Fishing Rod, On the Swing, A Country Lad; (from A Child’s Day, Op. 109) Morning Prayer, The Broken Toy, The Happy Return Home; (from The Grandfather’s Book, Op. 119) My Dear Mommy, Swallow Dance, Pussy Is Ill, On the Swing; (from Glass Beads, Op. 123) Morning Promenade, On a Bicycle, Difficult Work; (from Andrusha’s Album, Op. 133) The Dance of the Gold Fishes, My Little Dog Joujou; (from Album Leaves, Op. 139) After Walking; (from Nina’s Album, Op. 141) After Mass, Dreaming, At the Wheel; (from Arabesques, opus number in dispute) Russian Folksong, A Sad Little Story; Sonatina in F major, Op. 110, #2 – 1. Allegro giocoso, 2. Menuet (Moderato grazioso) and Trio, 3. Finale – Allegro.
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Lindsay, Robert. "The Apostle to the Intelligentsia : Father Alexander Men’ and the Rediscovery of the Russian Silver Age." Thesis, Uppsala universitet, Institutionen för informatik och media, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-454057.
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This thesis seeks to shed light on a remarkable figure in Russian history, Father Alexander Men’. How and why did Men’ identify Vladimir Solovyov, Nikolai Berdyaev, and other pre-revolutionary cultural figures as representatives of authentic Russian religious culture? Why would a popular Russian Orthodox priest present the writings of mystics, anarchists, and the Silver Age counterculture as the antidote for seventy years of Soviet materialism? What role did Judaism and the Russo-Jewish intellectual tradition have on Men’s identifications as an Orthodox priest? I use a semiotic theory of culture following Yuri Lotman and the Tartu–Moscow Semiotic School as a framework to analyze the historical development of Orthodox personalism. Through this we find a coherent justification for Men’s cultural project. This thesis traces this line of thought from theories of cultural unity by Pyotr Chaadayev, through Christian universalism in Vladimir Solovyov, the existential personalism of Nikolai Berdyaev, and finally through Men’s personal relationship with Nadezhda Mandelstam.
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Robin, Mårten. "The Creation of a Crime : Analysis of Different Discourses in the Pussy Riot Debate." Thesis, Stockholms universitet, Slaviska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-97581.
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One of the most significant acts of protest against the rule of Vladimir Putin was staged by the punk group Pussy Riot in Christ the Saviour’s Cathedral in Moscow in February 2012. The protest was one of several actions during the last decade where Russian artists had questioned the role of the Russian Orthodox Church, but this time the role of the Church in relation to the State rule was directly highlighted. This caused strong reactions internationally and in Russia, and there is a need to look into the arguments used in the debate in detail, using discourse analysis. This thesis, therefore, investigates what discourses the most prominent stakeholders – the Church, the State and Pussy Riot – rely on in the public debate around the Pussy Riot performance and the trial. Interconnections between different discourses are also investigated in order to gain a better insight into how religion, politics and popular culture interact in Russia today. The most important conclusion in this thesis is that religion and religious discourse affect legal and political practices in Russia today in ways that are not normally expected in a modern and secular state.
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Zivkovic, Zoran. "The Church-State Symphonia Resounding Through Third Rome : The Strive for Transnational Religious Identity and Unity." Thesis, Linköpings universitet, Institutionen för ekonomisk och industriell utveckling, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-166573.
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The Soviet Union population was unified under the shared belief of being a part of a common goal for proletarianism, in disregard of religion. These sentiments were prevalent up until the union’s dissolution. Something which created an identity void, reinvigorating the need for spirituality. The idea of belonging to a Church was encouraged, in which Orthodoxy emerged as a solution for the lack of identity and provided a source of piety for the people. Amalgamating the scattered religious community, essentially providing a catalyst for creating an identity based on a cultural belonging to a historical past. This thesis presents the Russian Orthodox Church’s politicised role in Russia, that in turn has created an identity marker for Russians. From this, an understanding stems for the outcome of Russia’s and the ROCs attempt to exert cultural values through Soft power on Ukraine and Belarus. Fundamentally illustrating that the two states’ preconceived identities differs to the extent that they either welcome or reject these notions.
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Martínez, Kerstin Cielito Nathalie. "The Russian religious-governmental relation through media representation : A critical discourse analysis." Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229779.
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The thesis is a contribution to the analysis of media representation through the use of critical discourse analysis of twelve English written articles by Russian and international media sources. The articles were chosen in relation to the unauthorised Pussy Riot protest in the Cathedral in Moscow back in February 2012, and the societal changes that have taken place thereafter. The analysed articles have been written and published between February 2012 and January 2014. The aim with the study is to see how media sources from different geographical backgrounds described the same events and news.
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Maisseu, Nadiya. "La campagne antireligieuse de N.S.Khrouchtchev en Ukraine." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040013.
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Nikita Khrouchtchev est surtout connu en Occident comme étant celui qui a permis le relatif soulagement de la déstalinisation. Cette image est d’ailleurs aussi persistante dans les anciens pays de l’URSS. Lorsque Khrouchtchev accède au pouvoir, il aspire en effet à des modifications ambitieuses dans des domaines extrêmement variés. La dénonciation des crimes de Staline lors du XXème Congrès du PCUS ouvre la voie à l’expression d’un certain pluralisme intellectuel et artistique qualifié de « dégel » dont les effets seront irréversibles pour la société soviétique dans son ensemble. Le volontarisme du premier secrétaire conduit à une politique de réformes économiques et politiques aussi impromptues que déstabilisatrices. Cependant la déstalinisation sera pour les peuples soviétiques (tout spécialement pour les ukrainiens) une ère de déceptions autant que d’espoirs. En effet, l’Ukraine, un des plus solides bastions de la vie religieuse en Union soviétique, tiendra une place particulière dans cette campagne. Entre autres, les régions de l’ouest de l’Ukraine avaient échappées à la répression des années trente et constituaient un phénomène singulier avec leur vie religieuse vivace et leur refus de rejoindre l’orthodoxie. Ainsi la campagne antireligieuse de Khrouchtchev est une facette méconnue de la politique du successeur de Staline. Le comportement du nouveau premier secrétaire va ainsi être encore plus dur que celui de Staline l’ancien séminariste à l’égard de la religion. Ce dernier avait fait des concessions aux Eglises après 1943, alors que dès 1958, quelques années après l’accession au pouvoir de Khrouchtchev, la propagande antireligieuse redevient virulenteNikita Khrushchev is mainly known in the western countries as the one who has allowed a relative relief of the dictatorship thanks to the destalinization process. This opinion is also persistent in the former countries of the USSR. Indeed when Khrushchev seizes power, he wishes to proceed with many ambitious reforms in various areas. Nevertheless, he remains a convinced communist who tries this way to give a new start to the soviet ideological adventure. The denunciation of the crimes of Stalin during the XXth Congress of the Soviet Union Communist Party (SUCP) opens path to some intellectual and artistic pluralism often called « unfreezing ». Furthermore, the wills of the first secretary will lead to a policy of unexpected and unbalancing politic and economic reforms. But in fact the destalinization times will also be times of disappointments, especially for the Ukrainians. Indeed Ukraine will have a special place in the antireligious campaign, as one of the healthiest strongholds of the religious life of the Soviet Union. Since the western regions had not suffered the repression of the thirties, they were a singular phenomenon in the Soviet Union with their vivid religious life and their refusal to become uniformly orthodox. Thus the antireligious campaign of Khrushchev is one of the poorly known sides of the policy of Stalin’s successor. The behaviour of the new first secretary as regards the religions will be indeed even harsher than the one of Stalin (the former were-be priest). Stalin had made concessions to the churches after 1943; but as soon as 1958, few years after Khrushchev’s rise to power, the antireligious propaganda becomes strong and efficient again
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Egorov, Egor. "Les relations entre le Patriarcat de Moscou et l'Eglise russe à l'étranger (1917-1931) : contribution à une histoire institutionnelle de l'Eglise orthodoxe russe." Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010601.
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Cette thèse est une contribution à l'histoire institutionnelle de l'Eglise orthodoxe russe de 1917 à 1931. Elle s'attache aux conséquences pour l'Église russe de la Révolution de 1917, de la chute de la monarchie et de l'arrivée au pouvoir des Bolcheviks. L'importance du Concile Local de 1917-1918, qui a rétabli les tonnes canoniques et administratives de l'Église russe, est mise en lumière : le système synodal gouverné par un ober-procureur fut aboli et le patriarche Tikhon fut élu. Le Concile Local de 1917-1918 et le Patriarche Tikhon réagirent aux changements politiques dans le pays, en particulier après la Révolution d'Octobre entraînant des persécutions contre l'Église, l'arrestation du Patriarche Tikhon, et affectant la politique de l'Église russe après 1923. L'émigration ecclésiale, partie de Crimée, dans un premier temps vers la Turquie, fut à la source de l'organisation des tonnes administratives de l'Église russe à l'étranger en Serbie, notamment à travers le Concile de toute l'émigration ecclésiale de 1921 à Karlovci. L'émigration ecclésiale dut définir ses relations avec le Patriarcat de Moscou. Les hiérarques à l'étranger ne pensèrent d'abord à aucune rupture avec Moscou, mais la situation changea après le décès du Patriarche Tikhon en 1925. C'était une période de division à l'intérieur de l'Église russe à l'étranger mais aussi un temps où les relations normales avec Moscou devinrent impossibles. Le "Locum Tenens". Le Métropolite Pierre, était arrêté par les Bolcheviks et le Métropolite Serge, son remplaçant, était contraint de faire des concessions considérables en faveur du pouvoir soviétique. L'exigence du Métropolite Serge au clergé russe à l'étranger de donner un engagement de loyauté envers le pouvoir soviétique et sa Déclaration de 1927 provoquèrent des réactions négatives à l'étranger. Le Synode des évêques à l'étranger, présidé par le Métropolite Antoine, rompit ses relations avec Moscou en 1927 et le clergé du Métropolite Euloge intégra le Patriarcat de Constantinople en 1931. Les conséquences furent douloureuses pour 1e Patriarcat de Moscou car cette institution perdit toutes ses paroisses principales en Europe OccidentaleThis thesis is a contribution to the institutional history of the Russian Orthodox Church from 1917 to 1931. It emphasizes how the Russian Church was affected by the Revolution of 1917, the fall of monarchy, and the rise to power of the Bolsheviks. The importance of the 1917-1918 Local Council, which has restored the canonical and administrative forms of the Russian Church, is underlined: the synodal system governed by an ober-prokuror was abolished and Patriarch Tikhon was elected. The 1917-1918 Local Council and Patriarch Tikhon reacted to political changes in the country, particularly after the October Revolution, causing persecutions against the Church, the arrest of Patriarch Tikhon, and affecting the policy of the Russian Church after 1923. The ecclesial emigration that had left Russia from Crimea, first to Turkey, instigated the organization of administrative forms of the Russian Church Abroad in Serbia, through the 1921 Council of ail ecclesial emigration in Karlovci. The ecclesial emigration had to define its relationships with the Moscow Patriarchate, The hierarchs abroad did not consider any break with Moscow at first, but the situation changed after the death of Patriarch Tikhon in 1925. It was a time of division within the Russian Church Abroad but also a time when normal relations with Moscow became impossible. The Locum Tenens, Metropolitan Peter, had been arrested by the Bolsheviks and Metropolitan Sergius, who replaced him, was forced to make significant concessions to the Soviet power. Metropolitan Sergius's demand to the Russian clergy abroad to give a commitment of loyalty to the Soviet regime in 1927 and its Declaration in 1927 provoked negative reactions abroad. The Synod of Bishops Abroad chaired by Metropolitan Anthony broke with Moscow in 1927, and the clergy of Metropolitan Eulogius joined the Patriarchate of Constantinople in 1931. The consequences were painful for the Moscow Patriarchate since this institution has lost all major parishes in Western Europe
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Protopopov, Michael Alex. "The Russian Orthodox presence in Australia The history of a Church told from recently opened archives and previously unpublished sources /." 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006/index.html.
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Thesis (PhD) -- Australian Catholic University, 2005.Submitted in total fulfillment of the requirements for the degree of Doctor of Philosophy. Bibliography: p. 423-442. Also available in an electronic format via the internet.
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Chen, Ting-Yu, and 陳亭伃. "The Role of Orthodox Church in Russian Federation." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/64644096543337148613.
Full textAbstract:
碩士淡江大學
歐洲研究所碩士班
104
Since B.C.988 Orthodox became the national religion in Russia, Orthodox has played a important role in Russian history. No matter when orthodox in Russian Empire period or until contemporary Russia, even in USSR period, we can''t ignore about the influence of orthodox on Russian society. The relation between Orthodox Church and government is also a powerful force which could change people''s political choices. This thesis focuses on after USSR collapsed, the relation between Orthodox Church and Russian government and the religious policies change. According to the merging of church and state theory to analyze three types of relations between church and state in Russian history. To this day, president of Russian Federation- Vlagimir Putin uses the religious power to win the favor of peoples. Therefore under the mutual benefits and trust relations, next step of Russian development is worth to expect.
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Greenfeld, Lev. "Eastern Orthodox influence on Russian evangelical ecclesiology." Diss., 2003. http://hdl.handle.net/10500/1759.
Full textAbstract:
The identity of Russian Evangelical Churches theology is considered in this thesis. This identity arose as result of interactions of Western Evangelical movements with the Orthodox Church, and with native pre-Protestant groups. The separate area of theology chosen as the subject of research is ecclesiology. The historical background of the appearance of inner-orthodox movements is shown in this work in order to understand the theological peculiarities. Peculiarities of the orthodox and extra-orthodox mentality also are considered, as they become an important environment for the appearance and development of Evangelical theology in Russia. The last part of this work shows peculiarities of recent Evangelical ecclesiology.Systematic Theology and Theological Ethics
M.Th. (Systematic Theology)
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Azhinov, Alexey, and 賀主諾. "A study of Russian Emigration in Europe and Russian Orthodox Church(1920-40)." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/v65wsh.
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碩士南華大學
歐洲研究所
95
Mighty cataclysms of revolutions and wars (1914-1920) threw the considerable part of Russian people out of Russia. The main stimulus to emigrate was their rejection of the new Bolshevism’s authorities. Mass emigration from Russia led to the phenomenon of a peculiar “state with no territory” (foreign Russia), which preserved the traits of previous way of life. The overwhelming majority of the emigrants were aware of themselves as of Orthodox Christians. As a result, nearly all the emigrant political organizations appeal in their activity to the values of the Orthodox Church. The Russian emigrants took the church as a link, which tie together their old life in Russia and their new life abroad. The Russian emigrants perceived the church as a force that could help them to preserve their national identity. It was especially important because there were neither other social, nor political organizations which would play such an exclusive role in emigrants’ adaptation like the Orthodox Church. That is why the majority of Russian refugees were guided by church authority in their entire political activity. From their part, the church hierarchs of the largest congregation (Carlovatskiy) took their principled political stand from the very beginning of emigration and they took an active part in the political struggle in the unit with the right wing of the emigration. The principled political position of the church abroad, its active participation in policy (e.g., their address to the Genoese conference to help in their fight against the Bolshevism in Russia) harmed the unity of the Orthodox Church. It endangered the Orthodox Church in Russia and led to a number of splits in the Russian Orthodox Church abroad. As the most of Russian refugees belonged to the cultural and political elite of the Russian Empire, it predetermined the unexampled high level of the cultural values, which were produced abroad for the time under consideration. As a result, the Russian emigration in Europe made a strong impact on the public ideas, culture and economy of the European countries.
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Babiy, Alla Semionovna. "A historical survey of the non-Russian and foreign mission activity of the Russian Orthodox Church." Diss., 2000. http://hdl.handle.net/10500/562.
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Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments.
This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis.
In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn.
During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives.
In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets.
At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period.Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
37
Negrov, Alexander Ivanovich. "Biblical interpretation in the Russian Orthodox Church : a historical and hermeneutical perspective." Thesis, 2001. http://hdl.handle.net/2263/25128.
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Ling, Chen Yin, and 陳妍伶. "The Liturgical Reform and Schism of the Russian Orthodox Church in the Seventeenth Century." Thesis, 1996. http://ndltd.ncl.edu.tw/handle/dt46q7.
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碩士淡江大學
蘇聯研究所
84
In the 1650s, liturgical reform carried out by Patriarch Nikon (1652-1658) gave rise to the ceaseless schism of Russian Orthodox Church. Great Schism originating from Nikon''s radical reforms took Russia by storm; it had a sweeping impact on Russia''s religion, politics, culture and society. Historians believe a mixture of nationalism, Muscovite ideology and a variety of ingredients fueled the schism. The purpose of this research is to provide an over-all view of the significant religious event, a comprehensive analysis of the chronological progress of the 17th century Russian Orthodox reforms and schism, and its consequences. Hopefully, the well- founded review may aid researchers in this field. Themes: I. First, analyze the contemporary Russian politics, culture, ideology, disputes over the rationale of liturgical reforms, and dominant figures. Second, examine the nature and goal of the reforms along with non-religious factors contributing to the revolutionary change. Third, inquire into the historical significance of the 17th century Great Schism, i.e. the in- seperable relationship between the evolution of this reli- gious event and the 17th century Russian society. II. Discuss influences the schism had on Russian politics and cultural metamorphosis to specify the role of Great Schism in Russian History
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Laing, Chia-Ling, and 梁家菱. "A Study of Russian Communist Party''s Policy towards Orthodox Church 1917-1939." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/03003559467993525152.
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碩士淡江大學
俄羅斯研究所碩士班
98
Religion is an important cultural and social phenomenon which exerts profound impact on politics and even economic development. Orthodox Church has always played an important role in Russian history maintaining close ties with Russia’s political and social life. Russia possesses a long history of which most short-lived Soviet period lasted only 74 years. Yet this period was quite disastrous for the Orthodox Church. The relations between the Church and the communist State were most strained before World War II. It was marked by the split in the Church and its violent persecution. In this situation the Church leaders had to work out some sort of cooperation with the government at least for the sake of survival. This thesis aims to examine the relations between the State and the Church during 1917-1939, when the Soviet government in order to achieve its goal of eradication of religion, used all possible methods to weaken, suppress and finally exterminate the Orthodox Church. These methods varied from outright violence and murder of clergy to creating splits and conflicts within Church hierarchy by all kinds of intrigues. The study of these methods and their historical variations helps to understand the nature of Soviet administration and its policy. This study, though, is not an easy matter since many measures undertaken by the Communist administration were secret. Position of the Church for quite a few reasons was in many cases quite ambiguous and elusive too. So the real history of their relations is hard to uncover. Also, the evaluation of actions taken by the Church leaders, in particular the so called “Declaration of Bishop Sergiy” in 1927 is also a controversial issue right to this day. The author analyses the historical stages of government’s policy towards Church in 1917-1939 and the most important trends within the Church itself including so called “Living Church” and the underground Church. Finally, to realize the relationship between the State and the Church is how to keep pressure, counter, tolerance, to achieve their purposes.
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Hayes, Stephen Tromp Wynn. "Orthodox mission methods : a comparative study." Thesis, 1998. http://hdl.handle.net/10500/16924.
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After a barren period between about 1920 and 1970, in
which there was little or no mission activity, the
Orthodox Church has experienced a revival of interest
in mission. This thesis is an examination of how
Orthodox theology and worldviews have affected Orthodox
mission methods, and account for some of the differences
between Orthodox methods and those of Western
Christians. A starting point for the study of the
Orthodox theology of mission is the ikon of the descent
of the Holy Spirit at Pentecost, which shows the
apostles gathered in the upper room with the world in
their midst. Orthodox soteriology, which sees Christ as
the conqueror of evil and death, rather than as the
punisher of sin, has led Orthodox missionaries to have
a more open approach to other cultures. A historical
survey of ways in which the Orthodox Church grew in the
past includes martyrdom, mission and statecraft,
monastic mission, and in the 20th century, the missionary
significance of the Orthodox diaspora. Even in the
fallow period, however, there was mission in the sense
that various groups of people were drawn to Orthodoxy,
sometimes through the ministry of irregularly ordained
bishops. The collapse of communist regimes in the Second
World has created many new opportunities for
orthodox mission, but has also brought problems of
intra-Christian proselytism, nationalism and viole:1ce,
and schism and stagnation in those places. As the
Orthodox Church prepares to enter the 21st century, its
worldview, which has been less influenced by the modernity
of the West, may enable it to minister more
effectively to people involved in postmodern reactions
against modernity.Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
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Vydrin, Dmitry. "Okolnosti vzniku Ruské církve v zahraničí." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-267923.
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This research is devoted to the circumstances of the emergence of Russian Orthodox Church Outside Russia (ROCOR). The introductory part briefly presents the position of the Russian Orthodox Church before and after the 1917 revolution, including splits that have been arisen in this historical period. In the next part are explored problems of emergence of Russian church emigration ň, its main centers, as well as the reasons for the canonical and political debate that led to the fragmentation of the Russian church emigration and its separation from the Moscow Patriarchate. The research illustrates the root causes of the Russian Orthodox Church Outside Russia and its subsequent development. Key words: Russian Orthodox Church, Russian Orthodox Church Outside Russia (ROCOR), Council in Sremski Karlovci, russian church emigration, splits in Russian Orthodox Church.
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Huang, ya-fang, and 黃雅芳. "The exploration of the relationship between Russian politics and the Russian Orthodox Church ,before and after the disintegration of the Soviet Union,1985-1997." Thesis, 1998. http://ndltd.ncl.edu.tw/handle/76711286261593507739.
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Reimer, Johannes. "Mission des Frühen Mönchtums in Russland." Thesis, 1994. http://hdl.handle.net/10500/17608.
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Kouznetsov, Viktor Matveyevich. "A view on Russian evangelical soteriology: scripture or tradition." Diss., 2003. http://hdl.handle.net/10500/1760.
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The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation.
The original Russian Evangelical confessions of faith and some other historical documents
of the end of the 19th and the beginning of the 20th centuries are used to present the following
hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be
understood in the light of their consistent adherence to the principles of Sola Scriptura and the
Priesthood of all believers.
We come to conclusion that the existence of Russian Evangelical Soteriology is not a
question to be discussed, but a clear historical fact. We show that it has its past and present, a
well-defended subject of study with clear presuppositions, rather developed vision, and it is
unique as a phenomenon.
The major principles of this theology strictly devoted to the Scripture and a flexible
formulation of doctrines. We strongly insist that it is impossible without being eclectic
combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition.
The additional result of the study is the attempt to evaluate the possibility for a
reconstruction of Russian Evangelical Soteriology as a part of a self-identification process.Systematic Theology and Theological Ethics
M. Th. (Systematic Theology)
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Wehrmeyer, Jennifer Ella. "A critical examination of translation and evaluation norms in Russian Bible translation." Diss., 2001. http://hdl.handle.net/10500/1763.
Full textAbstract:
This research aimed to determine whether the rejection by Russian Orthodox Church leaders
of recent translations of the Bible into Russian could be ascribed to a conflict of Russian and
Western translation norms. Using Lefevere's (1992) notion of systems, the study compared
the norms of Russian Bible translations, Western Bible translation and Russian literary
translation, as well as those of a segment of the target audience, to determine the extent of
their compatibility with each other and with the translations in question. The results showed
that the recent translations did reflect the norms of Western Bible translation, but that these
were not atypical of norms for previous Russian and Slavonic translations, nor for the norms
of Russian literary translation. However, the results also showed that in practice target
audience norms mirrored those of the Russian Orthodox Church, resulting in a similar
rejection of the newer translations.Linguistics
M.A. (Linguistics)
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Johnston, Rebecca Adeline. "Culture in the crucible : Pussy Riot and the politics of art in contemporary Russia." 2013. http://hdl.handle.net/2152/21294.
Full textAbstract:
There is a consistent thread throughout Russian history of governmental management of culture. Tsars and Communist bureaucrats alike have sought to variously promote, censor, or exploit writers, filmmakers, and musicians to control and define the country's cultural content. Often, these measures were intended not necessarily to cultivate Russia's aesthetic spirit, but to accomplish specific policy goals. The promotion of a State ideology and other efforts to stave of social unrest were chief among them. With the fall of Soviet power and the loss of an official ideology promoted by the state, the concept of cultural politics fell to the wayside. It has remained largely ignored ever since. Despite numerous high-profile incidents of persecution of the creative class, analysts have not linked them together as part of an overarching cultural policy. However, the Russian government under Vladimir Putin has faced consistent policy challenges since the beginning of the 2000s that could be mitigated through the implementation of such a policy. In some ways, the breadth and character of State involvement in the cultural sphere follows the pattern of the country’s autocratic past. In others, it demonstrates that it has adapted these policies to function in the hybrid regime that Putin has created, as opposed to the totalitarian ones that preceded it. A recent case that exemplifies this new breed of cultural policy is the persecution of the radical feminist punk band Pussy Riot. While largely unknown to many Russian citizens, the group’s overt opposition to the patriarchal model of rule established by Putin with the help of the Russian Orthodox Church was met by the most comprehensive crackdown within the cultural sphere since perestroika. Examining this case in detail can reveal the extent to which the Russian government is concerned about its ability to maintain popular legitimacy. The fact that it has continued to try to manage the cultural sphere may indicate the level of democracy that has or has not been established in Russia so far today.text
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Holmerová, Terezie. "Sekty, nové náboženské směry a identita v Rusku v devadesátých letech 20. století v kontextu celospolečenských změn." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-298499.
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Diploma thesis "Sects, new religious movements and identity in Russia in the nineties of 20th century in the context of overall societal changes" deals with the problem of minority religions in Russia after the dissolution of the Soviet Union. Terminological part explains the difference between the termin "sect" and "new religious movement", introductory historical overview outlines the role of sects in the history of Russia. The hub of the study lays in three large chapters. The first deals with the dynamics of the religious situation in relation to sects in the first half of the 90s, classifies them and names the main representants. The second part deals with concrete manifestations of changes in the middle of the decade, for example the process Yakunin versus Dvorkin or the change of legislation in 1997. The third part seeks answer to the question what was the underlying cause of changes in social and legal position of sects and finds the anspher in the sphere of national identity.