Journal articles on the topic 'Russian Orthodox Community'
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1
Shevzov, Vera. "Icons, Miracles, and the Ecclesial Identity of Laity in Late Imperial Russian Orthodoxy." Church History 69, no. 3 (September 2000): 610–31. http://dx.doi.org/10.2307/3169399.
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During the late nineteenth and early twentieth centuries, clergy and professional theologians in the Orthodox Church in Russia found themselves engrossed in debates over the theological nature and “proper” institutional fashioning of the sacred community called “church.” Insofar as this intensive reflection on communal life heatedly addressed issues of religious authority and the role of laypeople in that life, this period in Russian Orthodoxy in many ways lends itself to comparison with two critical points on the time line of the history of Christianity in the West: the Reformation and Vatican II. True, the “evolution” or brewing “revolution” (depending on one's interpretation of those debates) in Russian Orthodoxy never had the chance to become a comparable definitive “event,” largely on account of the political aftermath of the 1917 revolutions.1 Nevertheless, the acute tensions in thinking about “church” that surfaced during that period suggest that had it not been for the sociopolitical events of 1917—events that propelled the Orthodox community into another level of concern—the landscape of Orthodox Christianity in Russia might well have undergone “modernizing” shifts comparable to those in the West.
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Zdioruk, Serhii. "Features of Establishment of the Ukrainian Local Orthodox Church in Conditions of Ongoing Russian Agression." Diplomatic Ukraine, no. XIX (2018): 722–32. http://dx.doi.org/10.37837//2707-7683-2018-44.
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The essence and need for the establishment of the Ukrainian Local Orthodox Church are revealed. It shows a direct correlation between the assertion of independence of Ukrainian Orthodoxy from the Moscow Patriarchate and the consolidation of Ukrainian society and the strengthening of national security of Ukraine. A dangerous challenge for the Ukrainian people is that we were forced to realize our ethno-religious identity not through world structures (the Vatican, the Ecumenical Patriarchate, and so on), but through Russian Orthodox fundamentalism, obscurantism, and primitive rite of passage, as a result of the inadequate policy of our guides for decades after the restoration of state independence. The article shows the threats to the national interests and national security of the state created by the activities of the Moscow Patriarchate in Ukraine. Russia now considers the use of inter-Orthodox relations as one of the effective mechanisms against the consolidation of the Ukrainian people for the approval of the Ukrainian local Orthodox Church. It is stated that as a result of the deconsolidation of the Ukrainian Orthodox community, Ukraine will lose the potential of Ukrainian citizens. It is noted that the assertion of the Ukrainian local Orthodox Church is equal to the establishment of the national Church, regardless of other foreign religious centres. The recommendations suggest measures, in particular legislative ones, for the democratic settlement of public-religious and state-Church relations in order to consolidate Ukrainian society. They should help ensure the realization of the national interests of the Ukrainian people in the conditions of modern Russian aggression. Keywords: Ukrainian Local Orthodox Church, national interests of Ukraine, Russian aggression, hybrid war, establishment, international religious relations.
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PETRONIS, VYTAUTAS. "NUOSAIKIOSIOS DEŠINIOSIOS RUSŲ VISUOMENINĖS IR POLITINĖS ORGANIZACIJOS VILNIUJE (1905–1915) / MODERATE RIGHT-WING RUSSIAN PUBLIC AND POLITICAL ORGANISATIONS IN VILNIUS (1905–1915)." Lietuvos istorijos metraštis 2019/2 (November 19, 2019): 137–81. http://dx.doi.org/10.33918/25386549-201902006.
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ANNOTATION. The Manifesto issued by Emperor Nicholas II on 17 October 1905 fundamentally changed the system of government in the Russian Empire. The principal outcome of the Manifesto was the introduction of the elected parliament – the State Duma – as well as legalization of political parties and public political activities in general. Alongside this, the emancipation of the hitherto outlawed national and religious movements was observed. Therefore the imperial authoritiesdiscontinued the protection of Russians, Russianness, and the Orthodox faith pursued until 1905. The said changes were best felt in the territories of the Empire where Russians were an ethnic minority. The north-western governorates found themselves in the vortex of national and religious struggle, therefore the Russian community of Vilnius was forced to rally its members, establish its own political and public organizations, protect and make efforts to regain former privileges as well as take part in the newly formed political life of the Empire. Among the strongest Russian political powers in the period from 1905 to 1915 were moderate rightists, primarily associated with Vilnius divisions of such parties as the “Union of October 17” and “All Russia National Union”. However, due to profound ideological and personal conflicts both within this group and within the Vilnius Russian Community itself, the moderate right-wing failed to keep its momentum as a stable political and social force and withered away before the start of WWI. KEYWORDS: right-wing parties, Vilnius Russian Community, nationalism, Duma elections, Vilnius Belarussian Community, the Orthodox, political organizations
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Muir, Simo, and Riikka Tuori. "‘The Golden Chain of Pious Rabbis’: the origin and development of Finnish Jewish Orthodoxy." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 8–34. http://dx.doi.org/10.30752/nj.77253.
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This article provides the first historiographical analysis of the origins of Jewish Orthodoxy in Helsinki and describes the development of the rabbinate from the establishment of the congregation in the late 1850s up to the early 1980s. The origins of the Finnish Jewish community lies in the nineteenth-century Russian army. The majority of Jewish soldiers in Helsinki originated from the realm of Lithuanian Jewish (Litvak) culture, that is, mainly non-Hasidic Jewish Orthodoxy that emerged in the late eighteenth century. Initially, the Finnish Jewish religious establishment continued this Orthodox-Litvak tradition. After the independence of Finland, the Helsinki congregation hired academic, Modern Orthodox rabbis educated in Western Europe. Following the devastation of the Shoah and the Second World War, the recruitment of rabbis faced new challenges. Overall, the rabbi recruitments were in congruence with the social and cultural development of the Helsinki community, yet respected its Orthodox roots.
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DE, AN, and IVAN A. FADEYEV. "YUE FENG’S VIEW ON THE HISTORY OF THE ORTHODOX CHURCH." Study of Religion, no. 2 (2021): 136–47. http://dx.doi.org/10.22250/2072-8662.2021.2.136-147.
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The essay focuses on the life and works of one of the most famous Chinese researchers of Orthodoxy after 1949, the translator and historian Yue Feng (September 1928 - February 22, 2017). His “A History of the Orthodox Church” was the first authoritative study of the history of the Orthodox Church, published in China since the beginning of the “reform and openness” period (Gǎigé kāifàng; 1978 - present days). The article focuses on Yue Feng’s understanding of the history of the Orthodox Church and the features of the doctrine inherent in Orthodoxy which he chose to highlight. The relevance of the research is determined by the fact that to this day there is a significant interest in the study of Orthodoxy in China itself: new research articles are published, dissertations are defended. Unfortunately, even today Yue Feng’s works, widely known in the Chinese-speaking academia, are known only to a small group of sinologists and students of the history of Orthodoxy in China in the Russian academic community...
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Yusupova, Guzel. "The religious field in a Russian Muslim village: A Bourdieusian perspective on Islam." Ethnicities 20, no. 4 (February 9, 2020): 769–92. http://dx.doi.org/10.1177/1468796820904208.
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Research on Islam in Russia has been growing in recent years. Despite the variety of perspectives adopted by scholars in the field, attention has focused mostly on responses to emerging globalised trends of Islamic orthodoxy in traditionally Muslim areas which had historically cultivated their own understandings of Islamic religious tradition strongly intertwined with local life. Most scholars of Russian Islam argue that the split among Russian Muslims between the followers of (global) ‘orthodoxy’ and (local) ‘traditions’ lies along generational lines. However, the sociological microdynamic of this process is still under-researched. This paper presents the results of an in-depth ethnographic study of a Muslim community in one of the Tatar villages of the multi-ethnic Volga region. It argues that the generational perspective is not sufficient to explain the split between ‘orthodox’ and ‘traditional’ Muslims. By employing Pierre Bourdieu’s approach to social reality and the religious field, the paper examines how a conflict arises on the base of competing discourses on Islamic norms and practices, but goes far beyond it, and concerns social, economic and symbolic spheres of the villagers’ lives. It shows that not only generational but also other social characteristics based on various forms of capital need to be taken into account to explain the split between orthodox-oriented Muslims and the followers of local Islam.
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Raźny, Anna. "Tożsamość narodu rosyjskiego w ujęciu Fiodora Dostojewskiego." Politeja 15, no. 55 (May 22, 2019): 251–65. http://dx.doi.org/10.12797/politeja.15.2018.55.12.
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Identity and the Russian Nation According to Fyodor DostoevskyThe nation occupies a central place in the works of Fyodor Dostoevsky, one that is closely connected with anthropological issues. For the author of The Devils, the nation constituted a collective entity based on the ethos of personalism, which is such a distinctive feature of Russian Orthodox thought. The immersion of the individual in the Orthodox community protects him against what Dostoevsky regarded as the pernicious and destructive individualism of European civilization. Thanks to this community, the Russian people can protect themselves against the degeneration of European nations and the rationalist consciousness that gave birth to the anti-Christian ideas of revolution and socialism. For Dostoyevsky, the identity of the Russian nation is infused with a sense of religious messianism combined with political messianism. This is a mystical-nationalistic messianism, which comes to the fore most emphatically in the conviction that Russia carries God within itself. It is the incarnation of God. It is this belief that fashions, in Dostoevsky’s opinion, the political mission of Russia – to provide brotherly protection for other Orthodox peoples and come to the rescue of a Europe in crisis. However, while in Dostoyevsky’s Christian anthropology the highest expression of the self is achieved through dialogue with another self, such interactions are not possible in the Russian nation’s relations other nations. The diversity of voices shaping the dialogue of nations does not correspond to the diversity of voices existing in interpersonal dialogues This is made impossible by the position and attitude of Russia as a nation serving a mission at two important levels of its existence: at the religious level and the political-state level. Not only in Dostoyevsky’s journalism, but also in the polyphony of his literary works, the Russian nation has a closed, non-polyphonic structure.
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Tarabrin, Roman. "Case Study of the Moral Dilemma: Orthodox Christianity vs. New Reproductive Technologies." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 172–73. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.118.
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"Contemporary Health Care poses a lot of challenges, which sometimes are incompatible with the maintenance of the Christian faith. The report aims to analyze the discussions in the Russian Orthodox community to find the solution to the question: Does the participation of Orthodox infertile couples in Reproductive technologies (e.g. In Vitro Fertilization - IVF) coordinate with traditional Christian morality? Nowadays the Orthodox community is divided into conservatives, who are totally against being involved in IVF, and liberals, who suppose that some of the variants of IVF are admissible. The report provides an analysis of bioethical issues of Reproductive Technologies from the Orthodox point of view. The author posits that the dilemma discussed is false. It’s possible to avoid grievous ethical problems while using IVF. All of them are not equal. Some aspects are absolutely inappropriate. Others, falling short of the mark but not too far, still might be permitted due to the dispensation to a suffering person. The author discusses conservative and liberal arguments, which were articulated in the International Congress of Orthodox Doctors (2015) and at a panel discussion of Inter-Council Presence of Russian Orthodox Church (2017 – 2019). Cases of Orthodox infertile couples counseled by the author will show the need for some flexibility in resolving these issues. In the report the following cases of counseling will be discussed: A) Surrogacy in case of Snow Flakes Adoption); B) Ectogenesis – growing embryos and fetuses in artificial wombs; C) Cryopreservation of embryos; D) the use of IVF in secondary infertility. The work was done within the project of the Russian Science Foundation “Problems of bioethics in the historical context and socio-cultural dynamics of society” (№ 18-78-10018), carried out based on FSBEI HE PRMU MOH Russia. "
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Gorbatov, A. V., and E. Klimova. "FINANCIAL AND ECONOMIC ACTIVITIES OF THE KEMEROVO DEANERY OF THE DIOCESE OF NOVOSIBIRSK AND BARNAUL IN 1945-1965." Bulletin of Kemerovo State University, no. 3 (July 28, 2016): 22–26. http://dx.doi.org/10.21603/2078-8975-2016-3-22-26.
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The paper presents the analysis of the financial and economic activity of the Kemerovo Deanery of the Russian Orthodox Church Diocese of Novosibirsk and Barnaul under a controversial government policy when the Russian Orthodox Church continued to be subject to restrictions and harassment even after receiving a legal status in the USSR. On the basis of archival documents, especially accounting and deanery reports, the authors examine the main sources of income and expenditures of the Orthodox community of Kemerovo Region. Upon the application of a systematic and comprehensive approach in the study of the factors that had a significant impact on the activities of the Russian Orthodox Church, the authors conclude that there was sufficient stability in the financial situation of the Orthodox parishes in Kemerovo Region in 1945 – 1965. For two decades, in terms of anti-religious propaganda, the Orthodox parishes were self-funded, continued to have significant tangible property, carried out religious centers deductions and contributions to public funds.
10
Thyrêt, Isolde. "Creating a Religious Community in Siberia." Canadian-American Slavic Studies 51, no. 1 (2017): 87–104. http://dx.doi.org/10.1163/22102396-05101003.
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This article explores how Nektarii, the third archbishop of Siberia and Tobolsk (1636–1640), contributed to the creation of a lasting Russian Orthodox community in his diocese by manipulating traditional Muscovite social rituals and the Russian Orthodox practice of venerating miracle-working icons. Challenging the traditional view that the conversion of Siberia was guided primarily by Muscovite imperial policy, Thyrêt instead focuses on local religious developments that were initiated by the Siberian hierarch in order to deal with obstreperous government officials and the unruly flock of his border diocese. The article shows how Nektarii creatively established his ecclesiastical authority in Tobolsk and laid the foundation for a community following a regulated Christian life in Siberia by connecting his arrival in Tobolsk with an impressive ceremonial entrance that was styled after royal welcoming rituals and by engineering the cult of the first Siberian miracle-working icon, the image of the Virgin of Abalak.
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Dolenko, Dmitry V., and Stanislav A. Malchenkov. "RUSSIA IN THE MULTICILIZATIONAL WORLD: STAGES OF DEVELOPMENT AND INTERACTIONS." Humanitarian: actual problems of the humanities and education 19, no. 2 (June 29, 2019): 150–60. http://dx.doi.org/10.15507/2078-9823.046.019.201902.150-160.
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Introduction. The study of the civilizational development stages of Russia is relevant due to the increasing role of the civilization factor in the modern multi-civilization world. The analysis of the scientific literature on the civilizational development of Russia shows that views on the nature of Russian civilization are pluralistic. The aim of the work is to analyze the historical stages of the civilizational development of Russia. The main tasks include the analysis of the Orthodox, Soviet and modern Russian civilization, their role in the multi-civilization world. Materials and Methods. The theoretical civilization model of S. Huntington is used as a theoretical and methodological basis for the analysis of the Russian civilization. To identify the stages of formation of the Russian civilization, historical, comparative, institutional and structural-functional methods were used. Results. From the point of view of its civilization development, Russia has gone through three stages: the formation of an Orthodox civilization, Soviet and Modern. Orthodox civilization was the core of a multi-ethnic and multi-religious cultural community of the Russian Empire. Its unique qualities did not predetermine confrontation and hostility towards the states of other civilizations. The Soviet civilization was formed as a result of state policy on the basis of communist ideology. It was in confrontation with the capitalist states of other (primarily Western) civilizations. The modern civilization of Russia is formed on the basis of the historical cultures of the peoples of Russia and the institutions of a democratic state of law. Its characteristic features create the possibility of cooperation with other civilizations of the modern world. Discussion and Conclusions. The civilizational development of Russia includes three stages, within which three different civilizations were formed: Orthodox, Soviet and Modern. Throughout its history, Russia has interacted with its surrounding countries and carried out a cultural and civilizational exchange with them. In most cases, this exchange was peaceful and mutually beneficial.
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Kavykin, Oleg. "The community of the Russian Orthodox Old-Believer Church in Uganda." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2019): 42. http://dx.doi.org/10.31857/s086919080005950-2.
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Kozdra, Michał. "The Boundaries of Russian Identity Analysis of the Concept of Russkiy Mir in Contemporary Russian Online Media." Lingua Cultura 12, no. 1 (February 28, 2018): 61. http://dx.doi.org/10.21512/lc.v12i1.2004.
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This article set out to present selected outcomes of my research on the concept of “russkiy mir” in contemporary ethnocentric online Russian media. Perspectives for further analysis were also presented. The analytical methodology involved a semantic and cultural analysis of a dataset from a cognitive and anthropological viewpoint including elements of critical discourseanalysis. The concept of “russkiy mir” in the ethnocentric discourse investigated in this article was based on an idea of forming a supranational Russian civilization. This community would unite all Russians, the Russian diaspora and all those learning Russia, and declaring the attachment to Russian culture. Proponents of this discourse assume that “russkiy mir” will have a geopolitical dimension, imperial pretenses and will transgress state borders, and claiming for itself a transcontinental realm. A nationality dimension is also supposed to be an important aspect according to the discourse participants. The main ethnos is to be that of the Russian nation, around which other ethnoses will congregate. The Orthodox religion is supposed to be an important co-constituent of “russkiy mir”.
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Matic, Marina. "The connections of Savina Monastery with Russia in the XVIII century and their influence in Boka Kotorska." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 267–83. http://dx.doi.org/10.2298/zmsdn1762267m.
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The connections of the Savina Monastery in Boka Kotorska with Russia in the XVIII century were intensive and deep. They contained the concept of Russia as the patron of Orthodox people under foreign dominion. Inspired by Russia, the Savina Monastery fraternity had an important role in social and political events in the area of Boka Kotorska. These relations influenced the local community in Boka Kotorska through a growing awareness of the necessity of liberation from foreign dominion, migrations of people to Russia, as well as through religious and cultural novelties brought by Russian literature and artistic design motifs, which were used and applied in the local community. The central point of unification of all these influences was the Savina Monastery, where the Great Church was raised mainly due to Russian donations.
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Zherdiev, V. "The First Church of Russian Emigration in Berlin: The Fate of the Masterpiece." Vìsnik Harkìvsʹkoi deržavnoi akademìi dizajnu ì mistectv 2021, no. 1 (February 2021): 95–100. http://dx.doi.org/10.33625/visnik2021.01.095.
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This article dwells upon the tragic history of the architecturally unique Russian Community House with a church. It was built by the design of an architect Nikolai Vasilyev (1875–1958). The presentation of the material in the article begins with the history of the Orthodox embassy house churches in Berlin. Despite the long historical and matrimonial ties between Russian and Prussian Reigning Royal Houses, there was no separate capital Orthodox church edifice in Berlin. The rector of the embassy church A. Maltsev advocated the construction of it, but the First World War interfered with the plans to build a new Orthodox church in Berlin. However, the increase of the Orthodox community after 1917 at the expense of the emigrants made the construction of a new church edifice even more essential. The design was developed by N. Vasilyev. Considering the need to create a multifunctional building, which should be located among a dense urban development and blend in style with the neighboring buildings, the architect embodied his old designs for monastery structures in the Neo-Russian style, carrying the idea of the “Temple-Castle” (designs of the Metochions of Kalyazinsky Alexander Nevsky Monastery and Feodorovsky Gorodetsky Monastery in St. Petersburg). The building, which included premises for various purposes, was crowned with a church in the spirit of Novgorod ecclesiastical architecture with an open gallery for processions. This unique architectural monument suffered a sad fate – the building was sold for debts and bought by German Labor Front (DAF). The former community house was a subject of a complete reconstruction in accordance with the plans for the administrative development of the district. However, a plot of land was allocated to the Russian community for the construction of a new church edifice, which was consecrated in 1938, but that new church was no longer as interesting and unique from an architectural point of view as the first temple. Thanks to the analysis of archival materials it was found out that the reconstruction was not completed and the former community house survived in its original form (only the domes were dismantled) during the Second World War. The building was converted to a hotel only in the late 1950s or early 1960s.
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Andreev, Alexandr Nikolaevich, and Yulia Sergeevna Andreeva. "Reunification of the Uniates of Malorossiya (Ukraine) and Belarus with the Russian Orthodox Church: A View from Inside (Based on Memoirs of the Late 18th Century)." Bogoslovni vestnik 79, no. 1 (May 2019): 181–90. http://dx.doi.org/10.34291/bv2019/01/andreev.
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The purpose of this article is to provide an objective study of the process of the return of the Uniates (Greek Catholics) to the Russian Orthodox Church in lands which departed from the Polish Commonwealth to the Russian Empire. Historiography has strengthened the view that the transitions of the Uniates to Orthodoxy have always been voluntary and even desirable. At the same time, historians utilized numerical data on conversions to Orthodoxy, very rarely utilizing primary sources. The analysis of memoirs (the writings of government officials on whom the implementation of the policy of religious appeals depended) undertaken in this article, shows that, in fact, there were protests from the Uniate population against violent Orthodoxy. The systemic approach (the method of structural systematization) is utilized in our work, making it possible to examine interconfessional relationships both from the positions of representatives of the authorities and from the Uniate community.
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ZABIYAKO, ANNA A., and YANA V. ZINENKO. "SAKHALYAN-BLAGOVESHCHENSK: LIFE OF THE RUSSIAN ORTHODOX COMMUNITY IN THE BORDER TERRITORIES IN THE 1920S AND 1940S (BASED ON THE MATERIALS OF EMIGRATION JOURNALISM)." Study of Religion, no. 3 (2020): 130–42. http://dx.doi.org/10.22250/2072-8662.2020.3.130-142.
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The publication presents a collection of archival materials about the life of the Orthodox community of Russian emigrants in Sakhalyan (today's Heihe) in the 1920s and 1940s. The publications of Harbin correspondents record the stages of the formation of the Russian enclave on the territory of the Manchu border town, allow us to correlate Russian life in Sakhalyan with the events of anti-religious policy in Soviet Blagoveshchensk, with socio-cultural, ethnocultural and ethno-religious processes in the life of the Russian emigration in the whole of Northern Manchuria. The sources of the collection were publications of a very different orientation - daily news (“Zarya”), popular literary and artistic journals (“Rubezh”), politically engaged papers (“Our Way”, “Ray of Asia”). The interest in the life of the Orthodox community in Sakhalyan, recorded in the refugee press of those years, testifies not only to the political significance of the border territories in the understanding of well-known emigre circles and the Japanese administration...
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Sashalmi, Endre. "Political Theology and the Emergence of Female Personifications of Russia in Visual Sources from a European Perspective: The Petrine Period as a Watershed." Russian History 45, no. 1 (May 3, 2018): 70–85. http://dx.doi.org/10.1163/18763316-04501004.
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Muscovy and the kingdoms of Western Christianity differed considerably in their ideology of power and the imagery expressing that ideology as Muscovy was part of the Orthodox community. Examination of early seventeenth-century English examples of symbolic political theology elucidates these differences, especially as to the female personification of sovereignty and ‘nation’, at a time when the female personification of “Russia” was just becoming manifest in Russian literary and ceremonial sources.
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Kargina, I. G. "The Economic Crisis and the Protestant Congregations in the Contemporary Russia." MGIMO Review of International Relations, no. 1(34) (February 28, 2014): 177–83. http://dx.doi.org/10.24833/2071-8160-2014-1-34-177-183.
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RETRACTEDThe political paradigm shift after the collapse of the Soviet Union, the economic crisis, and the provision of religious freedom were all conducive to the aspirations of a vast majority of the population. They yearn, on one hand, to determine new value guidelines and, on the other, to compensate for the stress, fear, and uncertainty caused by reforms and crisis by means of religion. This can be clearly seen in the unprecedented surge of the levels of religiosity in the country and is directly influenced the dynamic of the diversity of religious organizations. In the last 20 years, a confessional distribution of believers typical of a mosaic cultural tradition and the composition of nationality in Russia has been formed. The overwhelming majority are orthodox, followed by (in descending order) Muslims, Protestants, Catholics, Buddhists, Judaists, and others. At the same time, religiosity in Russia is quite discordant. It is commonplace to consider it to be very spiritual and orthodox-orientated. But research often points at the opposite. For example, the level or religious practice amongst Orthodox Russians is fairly low. In this context, Protestant religious denominations in Russia feature a high level of commitment to all kinds of religious practice within its congregation, extensive involvement in religious dogmas, and a drive towards consolidation and every-day cooperation. Protestants are the most pluralistic and dynamically developing segment of the Russian religious field. Research shows that in the last 20 years, in conditions of the dominant influence of the Orthodox Church on Russian society, a protestant community has been formed, which is economically independent, socially organized, and is one of the most dynamic religious movements. According to expert opinion, even though the number of Protestants is relatively low, the protestant religious denomination can function as a socially and economically active minority, capable of exerting positive influence on the country's development and the overcoming of crises, provided that they will be successful in creating an effective model of internal consolidation.
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Ishchenko, N. S. "The Role of Political and Electoral Technologies in Continuing the Church and Civilization Schism in Ukraine." Orthodoxia, no. 1 (September 4, 2021): 73–91. http://dx.doi.org/10.53822/2712-9276-2021-1-1-73-91.
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This article examines the impact of the church schism in 2018 on the change in the civilizational identity of modern Ukrainians. Modern Ukraine is in the zone of the conflict of Russian and Western civilizations, openly expressed since 2014. One of the strategies for resolving the conflict appears to be changing the civilizational identity of the enemy by transforming the cultural core of civilization, which also includes religion and religious practices. The transformation of the civilizational core in Ukraine occurs through the instrumentalization of religion, which turns into a way to solve the internal and foreign policy problems of the modern Ukrainian government. This article studies the history of the establishment of the Orthodox Church of Ukraine (OCU) in 2018, the reception of tomos from the Constantinople Patriarchate and the confrontation between the OCU and the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP), which acts as a conductor of the Russian civilization's influence. The internal goals of the Ukrainian government, achieved through a church schism, include reducing the consolidation of society and strengthening its own position in a fractured society. Their foreign policy objectives involve reducing the cultural influence of Russia, excluding the Russian part of the Ukrainian society from receiving the Russian civilization's values and changing the civilizational identity of Ukrainians. One way to change the civilizational identity of Russians in Ukraine while formally preserving the Orthodox religion in the country involves promoting eucharistic ecclesiology, which is not historically rooted in the Orthodox Church and has been developing since the mid-20th century as an alternative to the universal ecclesiology. The latter assumes that the universal church is not reduced to the sum of its parts, that the criterion for correct faith is the unity of the episcopate, and that maintaining the integrity of the empirical church is one of the values of church communion. Eucharistic ecclesiology presumes that the fullness of grace is contained in each experiential community united by the common Eucharist. Eucharistic ecclesiology aids in instrumentalizing the church and turning it into the spokesperson for the secular interests of communities, which is already happening in Ukraine. This article shows that despite the church schism itself does not remove Ukrainians from the Russian civilizational space, it includes church communication into the foreign policy of reducing the Russian cultural influence in Ukraine and changing the civilizational identity of its inhabitants.
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SHARIPOVA, LIUDMYLA. "Of Meat, Men and Property: The Troubled Career of a Convert Nun in Eighteenth-Century Kiev." Journal of Ecclesiastical History 69, no. 2 (September 5, 2017): 278–99. http://dx.doi.org/10.1017/s0022046917000768.
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The article is based on the case study of Sr Asklipiodata, a Jewish convert to Christianity, who became a member of the monastic community in one of Kiev's Orthodox convents in the second half of the eighteenth century. It explores the ways in which the non-communal way of life in Eastern Orthodox convents impacted both upon the praxis of monastic existence within the convent walls, and relations with the secular world without. Parallel to this consideration of a lasting centrality of property ownership in Orthodox female monasticism, the article addresses the largely neglected question of Jewish assimilation in the Russian Empire prior to the Partitions of Poland (1772–93), which brought the sizeable Jewish population of the Commonwealth's eastern borderlands into close contact with the Russian state.
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Eldin, Michael A., and Sergey I. Malozemov. "Caesaropapism and Secularism in the Byzantine and Russian Tradition." Humanitarian: actual problems of the humanities and education 21, no. 1 (April 14, 2021): 19–30. http://dx.doi.org/10.15507/2078-9823.053.021.202101.019-030.
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Introduction. The role of Orthodox confessional heritage and the analysis of social traditions of the Balkan and Russian peoples are considered in the generalizing characteristic of the spiritual creations of the thinkers of Rus and Russia. The multidirectional tendencies of anti-clerical forces on the one hand, and of the Church community on the other, indicate that the topic of secularization of Russian society has not received an actual resolution. The purpose of the article is to examine the understanding of the processes of caesaropapism and secularism in Russian society, as well as the historiosophical and methodological consequences of this understanding. Materials and Methods. An integrative approach combined with historical-methodological and philosophical-historical analysis is considered as a theoretical and methodological research strategy. The solution of research problems was provided by a complex of complementary theoretical (analysis of scientific, historical literature, journalistic research on the problem under study, comparative analysis of texts, comparison, generalization) and empirical (study and generalization of normative and legal documents of the concepts of caesaropapism and secularism) methods. Results. The considered model of understanding secularization and secularism in the realities of Russian history indicates the secondary, borrowed nature of these concepts. According to the authors, the Decrees of the Byzantine emperors, acts of the Council of people’s Commissars “On the separation of Church from state and Church from school” did not meet the expectations of the participants of the local Council of the Russian Orthodox Church, who expressed their aspirations in the document “on the legal status of the Russian Orthodox Church”. Discussion and Conclusion. The expected effect of the actual understanding of the processes can be a well-built model of state-Church relations, which can only appear if the diverse interests of the actors of modern state-religious policy in Russia are balanced. The proposed provisions and conclusions create prerequisites for further study of the phenomena of secularism and secularization in the design of the state-religious landscape of the near future.
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KILDYASHOVA, TATIANA, EVGENIYA PARSHEVA, and YULIA SIBIRTSEVA. "HISTORY OF RELIGIOUS TOLERATION IN THE RUSSIAN NORTH: RESEARCH ASPECTS." Sociopolitical sciences 10, no. 6 (December 28, 2020): 128–46. http://dx.doi.org/10.33693/2223-0092-2020-10-6-128-146.
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The formation of religious toleration in the Russian context had a complex and long history. But history of religious toleration in different regions had its own features. The idea of the Russian North as a special example of a multicultural and multi-confessional space has always existed. However, this topic has not received complex studying in the framework of regional studies. The aim of this research is to systematize and analyze the scientific works devoted to the development of the religious situation in the Russian North for identifying traditions of religious toleration and tolerance in this territory. The systematization of the sources is based on the chronological principle up to the beginning of the XX century, and takes into account the three main models of religious life in the region. The analysis showed that the formation of religious toleration in the Russian North was related to the emergence of new religious cultures in the region, which led to their coexistence, and not to the displacement. The official policy of the Orthodox Church and the Russian state towards non-Orthodox and non-Christian people was not always supported by the local community. Moreover, there is evidence for the existence of not only a “passive” form of toleration in the Russian North, but also an “active” form of toleration that was manifested towards non-Orthodox and non-Christian people.
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Bogachev, Maksim, and Kirill Sorvin. "Politics in the Church: For Whom Do Orthodox Priests Call to Vote?" State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 331–61. http://dx.doi.org/10.22394/2073-7203-2020-38-3-331-361.
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The article provides a study of the relationship between politics and religion in contemporary Russia. The authors analyze the materials of the survey “Socio-Political Preferences of Russian Society” (number of people identifying themselves as Orthodox believers N=2,735), which showed that at least 21.1% of the sample make decisions concerning their electoral choices under direct influence of priests and fellow parishioners. The authors reveal the political forces who are beneficiaries of the Orthodox vote. They conclude that although the ruling “United Russia” is the main befenifiary, the effectiveness of the political support by the clergy largely depends on church attendance. Authors show that public expression of the priest’s opinion on political issues during the sermon is not that efficient as in the situation when undecided believers turn to priests with questions on political issues. The support of “United Russia” becomes most efficient when believers discuss their electoral choices within their church community.
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Nadkin, Timofey D., and Eugeniy N. Efremov. "STATE POLICY TO INVOLVE THE RUSSIAN ORTHODOX CHURCH INTO JOINT PARTNERSHIP IN 1990s – FIRST DECADE OF 2000s (by the example of the Chuvash Republic)." Humanitarian: actual problems of the humanities and education 19, no. 1 (March 30, 2019): 9–24. http://dx.doi.org/10.15507/2078-9823.045.019.201901.009-024.
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Introduction. The turn of the 1980s – 1990s in the history of our country is characterized by the liberalization of the social system, which changed, in particular, the relations between the state and the Orthodox Church. One of the crucial issues in this area is the consideration of state policy to involve the Russian Orthodox Church into joint partnership. It allows determining the place and role of the Orthodox confession in the life of post-Soviet Russia. The article analyzes the features of the historical development of the economic policy of regional authorities aimed at involving the local diocese into joint social partnership in 1990s – first decade of the 2000s. The purpose of the research is to reveal a comprehensive chronological framework of the historical aspects of economic policy carried out in relation to its involvement into social partnership. Materials and Methods. To achieve this goal, both unpublished archival documents and published sources were used. The main source for the article were the materials from the funds of the state historical archive of the Chuvash Republic and the state archive of modern history of the Chuvash Republic (documents of official records management of public authorities and religious organizations), which are first introduced into scientific use. The study is based on the principle of historicism, comparative-historical and descriptive methods, which revealed the content of the research. Results. According to the results of the study of economic policy of the Chuvash authorities to involve local Orthodox community into joint partnership in 1990s – first decade of the 2000s, the authors give a comprehensive description of the considered historical processes. In particular, two stages concerning the beginning of sate and church social partnership in the Chuvash Republic are proposed and described. The first phase is characterized by preconditioning (acknowledgement of the Russian Orthodox Church’s leadership in spiritual revival of the local population, economic support of the church revival, etc.) and the origin and growth of the social partnership model of state and church relations (the period of 1990s). The second stage (first decade of 2000s) is the time of approval and implementation of the social partnership relations model between the Chuvash authorities and Chuvash diocese. The main characteristic of the period are the agreements between the diocese and healthcare institutions, educational institutions, justice institution regarding the issues of spiritual and patriotic education, opposition to totalitarian sects, etc. Discussion and Conclusion. In general, the priority in social partnership in the Chuvash republic in the period of 1990s – first decade of 2000s was given (comparing to, for example, pre-Christian beliefs) to the Orthodoxy, which was determined mainly by its historic significance, its special role in the cultural life of the region. At the same time at the beginning of first decade of 2000s there are events (Chuvash diocese took part in the opening of the monument of the “Covering Mother”, the Russian Orthodox Church took part in discussions regarding the ban of pre-Christian beliefs publications), which proved the fact of considering the Russian Orthodox Church by the authorities not only from the position of social, but also from the point of political partnership.
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Kunikowska, Anita. "Two Orthodox Churches (the Old and the New) of the Holy Apostles Peter and Paul in Kalisz." Ikonotheka 27 (July 10, 2018): 109–31. http://dx.doi.org/10.5604/01.3001.0012.2321.
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The Kalisz Orthodox church from the 1870s (Fig. 1) was demolished in the interwar period and quickly replaced by a “new” Orthodox church by the same name (Fig. 6). The surviving official correspondence reveals a specific set of arguments for the dismantling of the “old” church, e.g. that it was becoming dilapidated, was a threat to public safety and constituted an alien addition to the architectural landscape of the city. The demolition of the Orthodox church was to provide jobs for the unemployed and to open up the possibility of erecting a post office in that spot. The municipal authorities convinced the Ministry of Culture and Art that the local Orthodox parish was not interested in reclaiming the church for their own needs, even though this was not the case. The community ultimately conceded to having the church dismantled but demanded that a new temple be erected as compensation. The example of Kalisz aptly illustrates the attitude the authorities of the Second Republic of Poland had towards Russian Orthodox churches that had been erected in the partition period. The situation mirrored the controversies around the fate of the Orthodox church in Saski Square in Warsaw, if in a more provincial environment. The architectural style of the “new” Orthodox church in Kalisz puzzles many authors – the building, clearly representative of Russian historicism, is associated with Rundbogenstil and Latin- and Occidental-style Orthodox churches, which were spared by the interwar Polish authorities who wished to convert Orthodox citizens to Catholicism within the framework of the so-called neo-Union.
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Очканов, Ярослав. "The Role of Archpriest Eugene Popov in Enhancing of the Anglican-Orthodox Dialog." Theological Herald, no. 3(38) (October 15, 2020): 71–84. http://dx.doi.org/10.31802/gb.2020.38.3.003.
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Статья посвящена исследованию малоизученной стороны деятельности видного русского священнослужителя протоиерея Евгения Попова, бывшего с 1842 по 1875 гг. настоятелем русской посольской церкви в Лондоне. Его служение на Английской земле совпало с углублением диалога между Русской Православной и Англиканской церквами, явившегося следствием религиозных преобразований в Англии в 1830 - 1840-е гг. Отец Евгений в рассматриваемый период фактически стал связующим звеном между русским церковноначалием и англиканами - инициаторами единения двух Церквей. Он проделал огромную работу по популяризации православия в Англии и много сделал для ознакомления русской церковной общественности с вероучением и структурными особенностями англиканства. Материалом для исследования послужили, прежде всего, письма протоиерея Евгения Попова обер-прокурорам Святейшего Синода Н. А. Протасову и А. П. Толстому. Эти документы являются своеобразными отчётами о современном состоянии Англиканской Церкви, о религиозных течениях в ней и усилиях, предпринимаемых определёнными церковными кругами в Англии по сближению с православием. Результаты его деятельности имели важное значение в последующие десятилетия, когда англикано-православный диалог вышел на церковно-государственный уровень. The article is devoted to the insufficiently studied aspects of Russian prominent cleric Archpriest Eugene Popov, rector of Russian Embassy Church in London from 1842 to 1875. His Ministry on the English soil coincided with the deepening of the dialogue between the Russian Orthodox and Anglican Churches, which was the result of religious transformations in England in the 1830s and 1840s. Father Eugene in the period under consideration actually became a connecting link between the Russian Church authorities and the anglicans-initiators of the union of the two Churches. He had done a great job by popularizing Orthodoxy in England and by familiarizing the Russian Church community with the doctrine and structural features of Anglicanism. The study, first of all, is based the letters of Archpriest Yevgeny Popov to the chief prosecutors of the Holy Synod N. A. Protasov and A. P. Tolstoy, which were original reports on the current state of the Anglican Church, it’s religious trends, and the efforts made by certain Church circles in England to get closer to Orthodoxy. The fruits of his activities were important in the following decades, when the Anglican-Orthodox dialogue reached the Church-state level.
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Очканов, Ярослав. "The Role of Archpriest Eugene Popov in Enhancing of the Anglican-Orthodox Dialog." Theological Herald, no. 3(38) (October 15, 2020): 71–84. http://dx.doi.org/10.31802/gb.2020.38.3.003.
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Статья посвящена исследованию малоизученной стороны деятельности видного русского священнослужителя протоиерея Евгения Попова, бывшего с 1842 по 1875 гг. настоятелем русской посольской церкви в Лондоне. Его служение на Английской земле совпало с углублением диалога между Русской Православной и Англиканской церквами, явившегося следствием религиозных преобразований в Англии в 1830 - 1840-е гг. Отец Евгений в рассматриваемый период фактически стал связующим звеном между русским церковноначалием и англиканами - инициаторами единения двух Церквей. Он проделал огромную работу по популяризации православия в Англии и много сделал для ознакомления русской церковной общественности с вероучением и структурными особенностями англиканства. Материалом для исследования послужили, прежде всего, письма протоиерея Евгения Попова обер-прокурорам Святейшего Синода Н. А. Протасову и А. П. Толстому. Эти документы являются своеобразными отчётами о современном состоянии Англиканской Церкви, о религиозных течениях в ней и усилиях, предпринимаемых определёнными церковными кругами в Англии по сближению с православием. Результаты его деятельности имели важное значение в последующие десятилетия, когда англикано-православный диалог вышел на церковно-государственный уровень. The article is devoted to the insufficiently studied aspects of Russian prominent cleric Archpriest Eugene Popov, rector of Russian Embassy Church in London from 1842 to 1875. His Ministry on the English soil coincided with the deepening of the dialogue between the Russian Orthodox and Anglican Churches, which was the result of religious transformations in England in the 1830s and 1840s. Father Eugene in the period under consideration actually became a connecting link between the Russian Church authorities and the anglicans-initiators of the union of the two Churches. He had done a great job by popularizing Orthodoxy in England and by familiarizing the Russian Church community with the doctrine and structural features of Anglicanism. The study, first of all, is based the letters of Archpriest Yevgeny Popov to the chief prosecutors of the Holy Synod N. A. Protasov and A. P. Tolstoy, which were original reports on the current state of the Anglican Church, it’s religious trends, and the efforts made by certain Church circles in England to get closer to Orthodoxy. The fruits of his activities were important in the following decades, when the Anglican-Orthodox dialogue reached the Church-state level.
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Shvetsova-Shilovskaya, E., and S. Il'vickaya. "PRINCIPLES OF RECONSTRUCTION AND DEVELOPMENT OF ORTHODOX MONASTERIES IN RUSSIAN NORTH." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 6, no. 2 (March 5, 2021): 49–59. http://dx.doi.org/10.34031/2071-7318-2021-6-2-49-59.
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Reconstruction of Orthodox monasteries in Russian North in modern conditions of increased number of tourists and pilgrims has faced a number of challenges. These challenges result from the restoration of traditional, as well as the emergence of new functions of the monastery complexes. Authors propose and justify four main principles for reconstruction of Orthodox monasteries in modern conditions. Among these are: the principle of dividing of the monastery complex into functional zones, the principle of the maximum accessibility of the territories and buildings to persons with disabilities, the principle of preserving and restoring the volumetric-spatial composition, and the principle of preserving and using the landscape of the monastery territories. The examples of applications of the principles to a few monasteries in the Russian North are analyzed. Authors show that the implementation of these principles will allow to form an accessible multifunctional architectural environment of monastery complexes with territory zoning and preservation of both the architectural ensemble and the surrounding landscape. As the result, the optimal conditions for interaction between the monastery community and visitors will be provided. The proposed principles are planned to be used to develop specific recommendations for reconstruction and development of Orthodox monastery complexes
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Andreev, N. Ju, and V. P. Kanishhev. "Basic values of the slavophil’ concept of right." Russian Journal of Legal Studies 2, no. 4 (December 15, 2015): 20–27. http://dx.doi.org/10.17816/rjls18071.
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There is qualification of slavophil’ concept of right’ basic values in this article. With an analyzing different slavophils’ views, authors come to conclusion that these thinkers preferred Russian nation community, responsible government, that efforts to find common purpose, and Orthodox as summation of moral imperative.
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Dzutsati, Valery, David Siroky, and Khasan Dzutsev. "The Political Economy of Support for Sharia: Evidence from the Russian North Caucasus." Politics and Religion 9, no. 4 (May 19, 2016): 695–719. http://dx.doi.org/10.1017/s1755048316000134.
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AbstractMany scholars have argued that orthodox Muslims harbor attitudes that are more economically communitarian and politically illiberal, since individuals are seen as embedded within a larger community that places a premium on social order. Yet most studies have ignored the potential of Islam as an ideological platform for political reformers. Religion in general and Islam in particular has mostly been treated as a predictor rather than a derivative of political-economic preferences. This article suggests that, in the absence of credible secular political ideologies and representative political mechanisms, reformist-minded individuals are likely to use religion as a political platform for change. When Muslims are a minority in a repressive non-Muslim society, Islamic orthodoxy can serve as a political platform for politically and economically liberal forces. We test these conjectures with original micro-level data from the Russian North Caucasus and find strong support for them.
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Meleschuk, A. A. "Transformation of East Slavic Messianism from the philosophy of Rus’ to the early Slavophiles." Науково-теоретичний альманах "Грані" 21, no. 12 (February 4, 2019): 26–33. http://dx.doi.org/10.15421/1718161.
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The emergence of the historiosophical concept of the Messianism of the Eastern Slavs in the works of Illarion, Nestor, as well as the subsequent transformation by the Orthodox clergy of the Moscow principality, and later by the Russian Slavophiles, is investigated. The study found that thinkers of Kievan Rus’ created a universal concept of «Holy Rus’» for integration into the historical tradition of Christian states. The historiosophical concepts of Illarion and Nestor were created to unite the society of Kievan Rus’, providing a universal alternative to tribal identity. On the other hand, at the international level, it integrated Rus’ into the community of Christian states. The transformation of the messianism of Kievan Rus’ in the Moscow principality was studied. Due to the conquest of the territory of Kievan Rus by the Mongol-Tatars in the middle of the XIII century, Kiev lost the significance of the geopolitical center of Russia. Moscow principality, on the contrary, being on the outskirts, is preserved, and after the collapse of the Golden Horde it becomes a new geopolitical center. Moscow needed its own ideology. The Moscow Orthodox clergy created the concept of «Moscow is the third Rome», which has lost its universality and integrativeness, becoming the historiosophical cause of Moscow’s civilizational mission as a defender of Orthodoxy. It is shown that during the time of Peter the Great, the church concept «Moscow is the third Rome» becomes the foundation of the state ideology of the Russian Empire. Therefore, the universal concept of «Rus’» is replaced by the narrow concept of «Russia». Thus, the transformation of the historiosophical concepts of Kievan Rus’ makes the Russian empire the heir of all of Rus’, its culture, history, mythology and ideology. Although before that, the Moscow principality was the periphery of Ancient Rus’. The transformation of the historiosophy of Kievan Rus’ removed the Ukrainians and Belarusians, who are territorially and culturally descendants of Rus’. Demonstrated as Slavophiles I. Kireevsky, A. Khomyakov, K. Aksakov developed the idea of historical peculiarities of Moscow and Russia. They created a complex and holistic concept - the «Russian idea» and rejected universalism and integrativity. Later, the Slavophilic historiosophy became the basis for the myths of the «elder brother», Rus’ as the «cradle of three fraternal peoples», opposing Great Russia and Little Russia. These distortions of history and historiosophy need to be analyzed and corrected in order to create the ideology of modern Ukraine.
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Frary, Lucien. "Pilgrims and Profits." Canadian-American Slavic Studies 53, no. 3 (August 27, 2019): 286–305. http://dx.doi.org/10.1163/22102396-05303005.
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Abstract The Russian Company of Steam Navigation and Trade (Русское общество пароходства и торговли, or ROPiT) during the second half of the nineteenth century was more closely connected with national politics than any other merchant marine in the world. Politically, ROPiT enabled the Russian state to penetrate the tangled web of rivalry and prejudice that epitomized this era of European imperialism. Commercially, ROPiT improved the empire’s international trade and communications, while providing a foundation for the training of sailors. ROPiT also performed crucial postal services and yielded a useful fleet of transport vessels for public and private use. Based on company records and passengers’ reports, this paper focuses on the functioning of ROPiT as an aspect of the upsurge of pilgrimages to the sacred places of the Orthodox East during the late imperial period. It argues that ROPiT helped assert Russian influence and generate a sense of community within the Orthodox realm, from the Neva to the Nile.
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Sizov, Sergey. "On the Influence of Platonism on Christian Theology." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 418–30. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-418-430.
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This study is devoted to outlining the influence of Platonism on Orthodox theology. Platonism, understood in a broad sense, is traditionally associated with Orthodox theology, but this connection itself remains not described sufficiently, which creates a number of difficulties. The last is represented by a scientific tendency to build historical and philosophical concepts, which do not correspond to facts, but also create such perspectives that lead to further misconceptions. This includes the idea that Platonism is more expressed in Eastern theology, and Aristotelianism in Western (or vice versa), the idea of theological disputes as conflicts of philosophical traditions, etc. The influence of the Platonic tradition was expressed in the works of many famous authors, for example, Origen, Evagrius Ponticus and Pseudo-Dionysius, but this fact still did not receive proper analysis in the scientific community. So, although all these authors adopted some of platonic conceptions - they were condemned by the Orthodox Church, then their concepts were adopted and modernized, and only then they were written in Orthodox theology. Platonism is definitely connected with Orthodox theology, but primarily because of the philosophical language and in lesser degree due to Platonic concepts. In Russian religious thought Platonism is becoming more and more popular thanks to Soloviev’s sophiology and German idealism, however, this philosophical and theological conceptions were condemned by Russian orthodox councils, remaining mostly in writings of individual philosophers and researchers. Thus, we believe that reference to “Christian Platonism” in order to explain the whole system of orthodox theology is unjustified. But, on the other hand, philosophical and theological systems (such as, for example, the philosophy of S. N. Bulgakov or Gaius Marius Victorinus) may well have this name.
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Grishaeva, Ekaterina. "Discussing the de-secular online: Legitimization and resistance to the political engagement of the Moscow Patriarchate in the Russian blogosphere." Social Compass 66, no. 4 (September 6, 2019): 488–504. http://dx.doi.org/10.1177/0037768619868609.
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To date, there has been an abundance of studies that either cover the interaction of religion and secular institutions or focus on how religious actors seek to reshape institutional differentiation by protecting a ‘sacred life-world’. Nevertheless, the reaction of religious communities to de-secular changes has rarely been studied. This article fills this lacuna by analyzing the debates of Orthodox bloggers over the de-secular strategy of the Moscow Patriarchate (MP). This research draws on Castells’ concept of resisting and legitimizing identities in order to map out the ideological positions that Orthodox bloggers take when arguing for or against de-secularization. The analysis of the blogs reveals that the difference in the way in which the MP’s de-secular agenda is assessed has played a key role in engendering a split within the online Orthodox community along attitudes towards the church’s religious and political power.
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Zherdiev, Vitalii V. "Three Orthodox Temples of Lappeenranta — Art Through the Prism of History." Vestnik of Saint Petersburg University. Arts 10, no. 4 (2020): 609–36. http://dx.doi.org/10.21638/spbu15.2020.405.
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The article discusses the history of the creation of three Russian military churches in the Finnish city of Lappeenranta (Villmanstrand), representing vivid examples of stone and wooden architecture: churches of the Protection of the Virgin (The Intercession church) (1785), St. Nicholas the Thaumaturge (1904) and the Nativity of Christ (1914). A comprehensive analysis of the history of construction, architectural features and preserved decoration of the mentioned churches, which are significant for Russian Orthodox church construction abroad, is presented for the first time ever in the article. The Intercession Church in the Villmanstrand Fortress is the first brick freestanding Russian church built in Western Europe. The dynamics of changes of the temple as a result of reconstruction and renovation of the decoration is considered. For the first time, the church works of academician Nikanor Tiutriumov (1821–1877) for the Intercession Church are described and late painting interventions in unsigned images, which may also belong to Tiutriumov, are analyzed. The history of the construction of the wooden camp church of St. Nicholas the Thaumaturge is outlined, the uniqueness of which was expressed in the rich carved decor that distinguished the church from other Russian wooden churches in Finland. However, in the early 1920s the church was dismantled and only a few archival photographs make it possible to recreate its appearance. For the dragoon regiment stationed in Villmanstrand, a regiment church in the neo-Russian style was built according to Georgy Kosyakov’s design — the only example of this kind in Finland and one of the few examples of this style in Western Europe. After 1918, the church building was transferred to the Lutheran community and modified by the removal of domes and a radical redevelopment. The degree of embodiment of the architect’s original plan based on the author’s drawings and preserved photographs is analyzed.
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Kopot`, E. M. "Битвазапрошлое:храмсвятогоГеоргия вИзраавэпицентре церковно-политическойборьбыконцаXIXв." Istoricheskii vestnik, no. 20(2017) part: 20 (August 30, 2019): 256–81. http://dx.doi.org/10.35549/hr.2019.2017.35088.
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The article brings up an obscure episode in the rivalry of the Orthodox and Melkite communities in Syria in the late 19th century. In order to strengthen their superiority over the Orthodox, the Uniates attempted to seize the church of St. George in Izraa, one of the oldest Christian temples in the region. To the Orthodox community it presented a threat coming from a wealthier enemy backed up by the See of Rome and the French embassy. The only ally the Antioch Patriarchate could lean on for support in the fight for its identity was the Russian Empire, a traditional protector of the Orthodox Arabs in the Middle East. The documents from the Foreign Affairs Archive of the Russian Empire, introduced to the scientific usage for the first time, present a unique opportunity to delve into the history of this conflict involving the higher officials of the Ottoman Empire as well as the Russian embassy in ConstantinopleВ статье рассматривается малоизвестный эпизод соперничества православной и Мелкитской общин в Сирии в конце XIX века. Чтобы укрепить свое превосходство над православными, униаты предприняли попытку захватить церковь Святого Георгия в Израа, один из старейших христианских храмов в регионе. Для православной общины он представлял угрозу, исходящую от более богатого врага, поддерживаемого Римским престолом и французским посольством. Единственным союзником, на которого Антиохийский патриархат мог опереться в борьбе за свою идентичность, была Российская Империя, традиционный защитник православных арабов на Ближнем Востоке. Документы из архива иностранных дел Российской Империи, введены в научный оборот впервые, уникальная возможность углубиться в историю этого конфликта с участием высших должностных лиц в Османской империи, а также российского посольства в Константинополе.
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Iakimova, Olga A., and Andrey S. Menshikov. "Religious Education in Russian Schools: Plans, Pains, Practices." Changing Societies & Personalities 3, no. 4 (January 6, 2020): 373. http://dx.doi.org/10.15826/csp.2019.3.4.083.
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Since 2012 the compulsory course “Fundamentals of Religious Cultures and Secular Ethics” has been taught in all public schools of Russia. The introduction of the course compelled Russian scholars to engage in comparative research on the development of normative framework and teaching practice in religious education. Despite the importance of global trends and international debates, it is crucial to observe the local dynamics and discover how particular conceptualizations of religion, education goals, principles and teaching practices affect religious education and its development. In our research, we focus on the case of religious education in Sverdlovsk region with the view to discover how successful are the plans which originated in the efforts of the Russian Orthodox Church to gain entry to public schools, but were moderated by the resistance of educational and academic community. How effective are the practices? What unforeseen issues transpired in its implementation? Intending to highlight some major characteristics of the emerging model of religious education in Russian Federation we conducted a set of semi-structured interviews with the representatives of major groups involved in teaching (public authorities; established religious organizations; education officials; educators; parents whose children attend the course modules and, finally, academic community in Religious Studies) and on its basis we conclude that religious education at Russian schools today rests on a discrepancy between the alleged goals of the course “Fundamentals of Religious Cultures and Secular Ethics”, which emphasize multicultural education, and its implementation, which stems from practical constraints and local agendas.
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Babich, Irina Leonidovna. "Dachniki of Tsaritsyno: Parishioners of the Life-Giving Spring Church in the Catherine Palace (Second Half of the 19th - Early 20th Centuries)." Исторический журнал: научные исследования, no. 1 (January 2020): 172–82. http://dx.doi.org/10.7256/2454-0609.2020.1.31896.
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The article's research subject is the life of the Orthodox community around the Life-Giving Spring Church in Tsaritsyno at the end of the 19th - early 20th centuries. The research object is the dachniki (summer residents) who became members of this Orthodox community.The Central State Archive of Moscow has preserved the metric books of this church. Based on this type of source, the author has compiled a list of the dachniki in Tsaritsyno who became parishioners of the Life-Giving Spring Church. The dachniki becoming part of the Tsaritsyno community was identified by the author through the evidence that they turned to the church's priests to perform various religious celebrations: baptisms, weddings and funeral services. Obviously, these celebrations are not indicative of the active participation of a specific dachnik in the life of the church, but in the author's opinion, this can still be indirectly used to analyze the relationship between country life and church life in Tsaritsyno. The author applied the historical method to analyze the archival materials collected at the Central Historical Archive of Moscow and the structural method to create a comprehensive picture of Russian life in the late 19th and early 20th centuries.The choice of this topic for scientific research is based on the fact that in the 1990-2010s the process of an Orthodox revival had begun, which also turned out to be partially tied to the modern dacha movement. On the example of a number of monasteries near Moscow, one can trace the growth of Orthodox communities in the opened monasteries thanks to the dachniki living nearby. Due to this, the historical experience of this interaction can contribute to a comprehensive understanding of the processes taking place in modern Russia.
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Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.
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The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.
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Luehrmann, Sonja. "The politics of prayer books: Delegated intercession, names, and community boundaries in the Russian Orthodox Church." Journal of Religious and Political Practice 2, no. 1 (December 14, 2015): 6–22. http://dx.doi.org/10.1080/20566093.2016.1085246.
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Шафажинская and Natalya Shafazhinskaya. "Spiritual and Public Ministry of Venerable Sergius of Radonezh and His School in the Cultural History of Russia." Socio-Humanitarian Research and Technology 3, no. 2 (June 16, 2014): 8–19. http://dx.doi.org/10.12737/4650.
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The paper concerns an outstanding milestone date for
the national history and culture, key for further development of
spiritual and moral ideals of the Russian public life and statehood — in
2014 the memory of the Venerable Sergius of Radonezh is celebrated.
The Blessed Sergius, the Hegumen of Radonezh is an outstanding
hermit, whose devoted ministry contributed to consolidating
patriotic forces and emerging the unified Russian nation. Among
his deeds are foundation of unique spiritual school, monastery
culture reformation and establishing the actual foundation for
publicly significant social and moral service of the Russian orthodox
self-sacrifice.
The paper presents and considers evidences, proving the high
spiritual and historic and cultural significance of the Trinity Lavra
of St. Sergius, founded by the Venerable Sergius of Radonezh. This
monastery had become the first sanctuary of Moscow and an inspirational
model for other convents under construction in that
period. Yet within the lifetime of Venerable Sergius of Radonezh
the Trinity Lavra of St. Sergius due to the devoted efforts of his
disciples, had become the archetype of religious enlightenment,
ecclesiastic ministry, Motherland defense and charity for many
emerging monasteries. «Northern Fivaida», the community of
orthodox monasteries, had embraces the whole North of Russia
with its network, encouraging it to gravitate to Moscow as the unified
center. It was under the reign of Ivan Kalita and in the lifetime
of the Venerable Sergius’s that Moscow got the high stand over
other Russian cities after metropolitan Peter had left the town of
Vladimir for Moscow. Moscow began to accumulate power and
influence as the force, capable to unite separate Russian territories
and put an end to violent internecine feuds. Meanwhile, Moscow
was increasingly bolstering its posture as an administrative, political,
spiritual and cultural center for the Russian statehood.
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Petronis, Vytautas. "Radikalios rusų monarchistinės organizacijos ir jų veikla Vilniuje 1906–1914 metais." Lietuvos istorijos metraštis 2020/2 (December 2, 2020): 85–111. http://dx.doi.org/10.33918/25386549-202002004.
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RADICAL RUSSIAN MONARCHIST ORGANISATIONS AND THEIR ACTIVITIES IN VILNIUS IN 1906–1914 The article analyses the branches of imperial radical political parties that operated in Vilnius between 1906 and 1914, their history, members, ideology and activities. The research is divided into two periods of activity, 1906 to 1912, and 1912 to 1914. The first period saw the formation of branches of political parties, their political activities, and differentiation; whereas in the second period, after the 1912 elections to the Fourth Duma, radical monarchists withdrew from the political arena, and focused mostly on social, economic and religious spheres of urban life. The nucleus of the political movement was formed by the Orthodox clergy, teachers in public and private schools, junior civil servants, reservists, and railway workers. An important role when establishing branches of radical monarchist movements was played by certain members of the Old Believer community. With no support in the city, which was dominated by a foreign-born infidel population, they tried to penetrate the local Russian community and promote the old, monarchist, traditionalist and patriarchal dogmas declared in the ideologeme they advocated: ‘Orthodoxy, Autocracy, Nationalism’. When participating in the political struggle for a place in local dumas, radical monarchists in Vilnius not only distanced themselves from their more liberal counterparts, the nationalists, but also became involved in internal conflicts. The end of the 1905 revolution, the turn towards more secular Russian nationalism by Prime Minister Pyotr Stolypin, and disagreements between local monarchists, resulted in the torpidity of monarchism on the eve of the First World War.
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Kazak, Oleg G. "Ethno-cultural Nature of the East Slavic Population of Gabsburg Empire as Covered in the “Russkaya Pravda” Journal (Chernovtsy, 1910–1913)." Almanac “Essays on Conservatism” 58 (August 1, 2020): 368–77. http://dx.doi.org/10.24030/24092517-2020-0-2-368-377.
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The article examines «Russkaya Pravda» («Russian Truth») journal publications issued in Chernovtsi in 1910–1913. This periodical advocated the idea that the East Slavic population of the Habsburg monarchy (Bukovina, Galicia, Ugric Rus) belonged to the common all-Russian national-cultural community. The main issue covered in «Russkaya Pravda» publications was that of the nature of the Ukrainian national movement somewhat supported by the authorities. The periodical analyzed the main mechanisms of all-Russian movement suppression in Austria-Hungary (namely, the ban on Russophile institutions, manipulations during the 1910 population census, numerous violations and abuses during the parliamentary campaign of 1911, persecution of the Orthodox Church). «Russkaya Pravda» journal is a valuable information source on the history of the East Slavic population of the Habsburg monarchy on the verge of the First World War.
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Bakharev, Dmitry S., and Elena M. Glavatskaya. "SOCIAL ELITES IN LATE IMPERIAL EKATERINBURG: A PROGRAM FOR HISTORICAL AND DEMOGRAPHIC RESEARCH." Ural Historical Journal 72, no. 3 (2021): 169–79. http://dx.doi.org/10.30759/1728-9718-2021-3(72)-169-179.
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This article develops a theoretical basis for studying the socio-demographic evolution of elites in local/urban historical communities. The authors analyzed the methodological and terminological apparatus used in modern elite studies and formulated the concept of “social elite” based on synthesizing the civilizational aspects of elite theory and modernization theory. The social elite is understood as a minority that is a reference group for the rest of society in the sphere of sociodemographic practices. A fruitful study of such an object is realistic only by employing mass nominative sources that recorded demographic events in individual lives. The most important nominative source which contains demographic and, in addition, social information about the demographically representative communities of imperial Russia, are metricheskie knigi — parish vital events records. The potential of this type of source is most effectively realized by transcribing the information into databases for subsequent quantitative analysis. The research was carried out based on the URAPP — “Ural Population Project” — a comprehensive electronic resource containing information from the Orthodox parishes records in Ekaterinburg for 1880–1919, now extended to about 57000 entries. The initial adaptation of the proposed model to the historical context of late imperial Ekaterinburg enabled us to identify a community of townspeople — the parish of the Orthodox Epiphany Cathedral — that was more modernized than the rest of the city. Concentrating the research focus on socio-demographic processes among the parishioners of this community at the individual level, will in the future make it possible to represent more fully the evolutionary mechanisms of the social elite in the late Imperial Russian city. The proposed scheme can be used to study the problems of Russian social history in the late 19th — early 20th centuries, primarily to identify the agents driving the socio-demographic modernization.
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Должиков, Вячеслав Александрович. "ALTAI RUSSIA: ON THE HISTORY OF NATIONAL RESISTANCE TO THE DISCRIMINATION “ANTIRASKOL” POLICY OF THE IMPERIAL REGIME." Society and Security Insights 2, no. 1 (March 26, 2019): 123–32. http://dx.doi.org/10.14258/ssi(2019)1-5366.
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On the basis of modern methodological positions, the article highlights the unique historical experience of the formation of a large territorial community of “bricklayers” in the mountainous areas of the Russian Altai, the system-forming core of which was the peasants migrated from northern Russian regions who were Orthodox believers in their religion. The purpose of the study is to emphasize the importance of freedom as a basic ideological value, organically inherent in this ethno-confessional community and allowing them to successfully operate in adverse political conditions. Emphasizing the love of freedom of the founding fathers of Altai Russia, the author argues that it is this quality of human capital of the Russian Old Believers that allowed them not only to withstand the long-term opposition to the expansion of the serf regime, but it also allowed to develop their economies in a market-oriented, entrepreneurial manner. Special attention is paid to the economic success of this people’s colony, the principles of organization of local self-government, collectivist relationships, lifestyles, culture and morality of the peasant Old Believers of Altai Russia. In the final section of the article, the author dwells on the final results of this phenomenal experiment and formulates the conclusion that the resistance of the Altai pioneers to the discriminatory policy of the imperial regime was not fruitless. The will to freedom helped them to maintain their relative autonomy as an autonomous communal-volost territory, which subsequently existed in fact outside the jurisdiction of the mining and imperial department.
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Iagafova, Ekaterina. "Simēk in Modern Chuvash Ritual Culture." Journal of Ethnology and Folkloristics 14, no. 2 (December 1, 2020): 67–82. http://dx.doi.org/10.2478/jef-2020-0016.
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AbstractThe paper* describes the features of the Simēk ritual (compare semik in Russian) in different ethnic and religious (Orthodox Christian, ‘pagan’, Muslim) and ethnic and territorial groups of Chuvash. The author shows the key role of Simēk in the structure of rituals of the semik and Trinity block and reveals its links with funerary, commemorative and wedding rites. Simēk is one of the main rituals on the Chuvash ritual calendar. Traditionally, it is associated with commemoration customs of the people and is one of the three compulsory days of commemoration of family ancestors. It corresponds to semik in the Russian ritual calendar and is held either on Thursday (for unbaptised Chuvash) or on the Saturday before Trinity (for the majority of Orthodox Chuvash). Today Simēk is performed in the villages as a commemoration ritual with a visit to the cemetery, which involves both villagers and those family members who live in cities. After visiting the cemetery family members conduct visits, turning a commemoration ceremony into a festival. Thus, Simēk strengthens family links between villagers and city dwellers. With increasing levels of religiosity in society the importance of Simēk as a means of preserving and spreading ethnic traditions has also increased. In modern rituals there is some structural transformation of Simēk among the Orthodox community, but at the same time it is possible to trace the actualisation and expansion of the ritual together with the general trends in unification of the Chuvash ritual complex.
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Kostomarov, Petr, and Yurij Kobenko. "The Language Situation in the Russian German Ethnic Community of Molchanovo District, Tomsk Region." Nizhny Novgorod Linguistics University Bulletin, no. 50 (June 30, 2020): 27–39. http://dx.doi.org/10.47388/2072-3490/lunn2020-50-2-27-39.
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This article presents the analysis of the language situation, done as part of sociolinguistic study among representatives of the German etnic minority in the Molchanovo district of Tomsk region which has been a place of concentrated residence of German immigrants since the second half of the 20th century. Using recorded monologic and dialogic speech as well as questionnaire data, the authors identify subject-specific areas that have communicative significance in the speech behavior of Russian Germans in the area. The purpose of this article is to examine the functioning of the German dialect in the speech of representatives of the German ethnic minority from the Molchanovo district of Tomsk region as an exogloss component of the language situation. The study uses data from a sociolinguistic analysis of the language situation conducted on the territory of the Molchanovo district of Tomsk region in 2017. The main research methods are observation, comparison and interpretation, oral interviews and questionnaires. The analysis of the language situation in the indicated region has revealed a significant dominance of the Russian language over German in all areas of everyday communication. Thus, 99% of the Russian German surveyed use the Russian language, which has become their native language (54%) and serves as the main means of communication among the informants. Since, due to its long-term residence in a Russian-speaking environment, the Molchanovo German ethnic minority has been isolated from the German-speaking parent community in Germany, this has brought about a widespread use of Russian in oral (72%) and written (63%) speech as well as communication in the workplace (72%). Of no small importance is the belief of these Russian Germans in the importance of the Russian language for the development of Tomsk region (63%) as well as the use of Russian in religious practice when reading texts and prayers (45%), caused by more than fifty years of living in the area dominated by a different religious tradition (Russian Orthodox). Thus the language situation among Russian Germans in the Molchanovo district of Tomsk region is characterized by a significant dominance of the Russian language as its endoglossic exponent.
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Klymov, Valeriy Volodymyrovych. "Comprehension by Orthodox monks of church-religious, inter-church, social problems of the pre-war era in monastic sources." Ukrainian Religious Studies, no. 43 (June 19, 2007): 86–94. http://dx.doi.org/10.32420/2007.43.1871.
Full textAbstract:
It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian (Ukrainian, Byelorussian) community in the regions. Secondly, through these spiritual centers there was a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community.
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Khosrovyan, Karina S. "Semantics of the Lexeme khram in Language and Text (Based on Russian Orthodox Sermons)." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 6 (December 15, 2020): 82–89. http://dx.doi.org/10.37482/2687-1505-v066.
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This article scrutinizes the semantic structure of the lexeme khram (‘church’) in the Russian language. The paper is relevant due to the need to describe and analyse key lexemes in the Russian linguistic worldview. A special place among such units is occupied by religious words, including khram. Russian linguists’ turning to religious vocabulary elucidates the value of these words, which for a long time had been banned for well-known reasons. Currently, religious vocabulary is studied in different aspects: the history of individual words; the development of the semantics of specific lexemes and their functioning in various texts; the linguistic and cultural features of using religiously marked language units; religious concepts playing an important role in shaping the linguistic worldview, etc. In this paper, using the descriptive method and the comparative analysis of lexicographic sources and texts of sermons, the author characterized some peculiarities of the semantics of khram. The research showed that this word’s semantics is not confined to the meanings found in dictionary entries, which are clear and comprehensible to all members of a certain speech community. Noteworthy, linguoculturological information is not included in dictionary definitions. At the same time, a word belonging to the religious sphere is connected with a whole range of religious and cultural meanings. By studying the functioning of the lexeme khram in the texts we can trace the changes in its meanings and semantic content.