Literatura académica sobre el tema "Orthodox Eastern Church – History – 21st century"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte las listas temáticas de artículos, libros, tesis, actas de conferencias y otras fuentes académicas sobre el tema "Orthodox Eastern Church – History – 21st century".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Artículos de revistas sobre el tema "Orthodox Eastern Church – History – 21st century"
1
Asproulis, Nikolaos. "Doing Orthodox Political Theology Today Insights from the Document For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020)". Review of Ecumenical Studies Sibiu 13, n.º 1 (1 de abril de 2021): 16–30. http://dx.doi.org/10.2478/ress-2021-0002.
Texto completoResumen
Abstract The document titled For the Life of the World: Toward a Social Ethos of the Ortho dox Church, authored by a special commission of Orthodox scholars appointed by the Ecumenical Patriarch Bartholomew is a document that can be definitely understood as a political manifesto of Eastern Orthodoxy for the 21st century, namely for this period of history and not for a by-gone historical setting or a Christian utopia (either the Byzantine Empire or Holy Russia), a period of time with urgent problems and challenges that call for our attention. Therefore, bringing to the fore the personalist anthropological view inherent in the document itself, an attempt has been made in the text to critically reflect and highlight certain relevant aspects of the document (a positive reception of liberal democracy, human rights language, solidarity to the poor, etc.). The goal is to show how theologically important this document is for the Church witness to our pluralistic world.
2
Romanchuk, A. A. "The Polotsk Unification Council of 1839: Context, Proceedings, and Significance". Orthodoxia, n.º 3 (22 de mayo de 2024): 10–53. http://dx.doi.org/10.53822/2712-9276-2024-3-10-53.
Texto completoResumen
This article explores the background leading to the Polotsk Unification Council (also known as the Synod of Polotsk) convened in 1839. It delves into the proceedings of the council and evaluates its importance within the context of the Russian Orthodox Church and the Belarusian Exarchate. The conclusion drawn is that the abolition of the Uniate church association within the Russian Empire during the second quarter of the 19th century stemmed from a distinctive convergence of historical factors. These included shifts in Russian governmental policy, apprehensions regarding the Uniates within the Catholic Church leadership, and internal conflicts among the Greek Catholic clergy. The significance of the Polotsk Unification Council of 1839 encompasses several dimensions. Firstly, this event expanded the sphere of influence of Orthodoxy in the western provinces of the Russian Empire in the 19th century, fostering the state, religious, and cultural integration of the western and eastern segments of the Russian people up to the present day. Secondly, the Polotsk Council marked the conclusion of an era in the history of the Russian Orthodox Church known as the era of division. It commenced in the mid-15th century with the canonical division of the Kiev Metropolia, which remained under the jurisdiction of the Patriarchate of Constantinople, from the autocephalous Moscow Metropolia. This resulted in the decline of church activity in the Belarusian-Ukrainian territories and culminated in the establishment of the Brest Church Union at the end of the 16th century. The Brest Church Union aimed to supplant Orthodoxy and permanently eliminate it from the lives of the Western Russian populace. In reality, it further fragmented the population along religious lines, while also serving as a tool for the denationalization of the ancestors of modern Belarusians and Ukrainians. Formally, the canonical division of the Russian Church was resolved by the end of the 17th century when, in 1686, the Orthodox Christians of the Polish-Lithuanian Commonwealth joined the Moscow Patriarchate. But the outcome of the canonical division, the division of the Belarusian-Ukrainian population into Orthodox and Uniates, was only finally reconciled at the Polotsk Council of the Uniate clergy in 1839. Thirdly, the significance of the Polotsk Council lies in its profound impact on the modern Belarusian sector of the Russian Orthodox Church, as well as its role in shaping the spiritual, cultural, and national identity of the Belarusian people. At the beginning of the 21st century, in the Republic of Belarus, approximately 85% of believers identify themselves as Orthodox Christians, a trend largely attributed to the events surrounding the preparation and execution of the Polotsk Council, and subsequently, the integration of former Uniates into the Russian Orthodox Church. The strength of the Orthodox Church's position in Belarus has endured the test of time and significant trials in the mid-19th and 20th centuries, affirming the religious and popular validity of the abolition of the union in Russia in 1839.
3
Khlystun, Yuliia. "Reasons for Changing the Painting Style of Orthodox Churches in Eastern Ukraine at the Turn of the 20th–21st Centuries". NaUKMA Research Papers. History and Theory of Culture 5 (6 de septiembre de 2022): 38–46. http://dx.doi.org/10.18523/2617-8907.2022.5.38-46.
Texto completoResumen
Orthodox churches in the east of Ukraine, built (or restored) during the period of the state independence, are painted either in the style of academic painting or in the Byzantine style. Moreover, the style of academic painting is more typical of temples painted in the 1990s and the early 21st century; and in the last two decades, the customers and icon painters prefer the Byzantine style of painting. Answering the questions related to the reasons for changing the style of painting of Orthodox churches in the east of Ukraine at the turn of the 20th–21st centuries, the author offers her point of view from the standpoint of culturology. In contrast to the style of academic painting, the Byzantine style of painting conveys through visible images the invisible, spiritual, mystical, spiritual, which was the subject of search in the analyzed historical period.The author of the article analyzes the processes taking place in the religious culture and art of our state after gaining independence and comes to the following conclusions.There are several main reasons for the change in the style of painting Orthodox churches in the east of Ukraine at the turn of the 20th–21st centuries: the search for national identity as one of the important and defining processes in the culture of Ukraine, which is relevant for all regions of Ukraine (both for the West and for the East); the perception of Kyivan Rus as the main (in historical retrospect) monument in the history of Ukrainian statehood (the time of Rus, of course, is associated with the Byzantine style of temple painting); the spread of icon-painting schools and the increased interest in canonical (Byzantine) iconpainting; the desire to adhere to the ancient Byzantine statutes in monastic life; the development of religious tourism and exchange of experience between masters.The prospect of further research on this topic can be considered the study of regional features of church painting, creativity, and various components of the work of individual Ukrainian artists, including icon painters.
4
Fylypovych, Liudmyla. "Ukraine as a center of contemporary global religious confrontation: Constantinople – Rome – Moscow". Humaniora. Czasopismo Internetowe 29, n.º 1 (15 de marzo de 2020): 39–52. http://dx.doi.org/10.14746/h.2020.1.4.
Texto completoResumen
The article analyzes the historical and contemporary status of Ukrainian churches of the Eastern Christian tradition, which at the beginning of the 21st century found themselves at the epicenter of the geopolitical confrontation between the three world’s Christian centers. Being a border area between Europe and Asia, Ukraine always had to make choices of the ways of its civilizational development. There were periods in its history when Ukraine did so voluntarily, becoming an independent center of the east Slavic, in particular, of the Eastern Christian world. However, the presence of aggressive neighbors made changes to the Kyiv-centric discourse of the country, inclining Ukrainians either to Constantinople, Rome or Moscow. Under these circumstances, the orientation towards the development of an independent and distinctive Kyiv Church was partially lost, but at the same time opposition to the world religious centers, which sought to determine the spiritual life of Ukrainians, formed. Ukraine now seeks to rectify the situation of subordination to the foreign centers and to get rid of colonial dependence on different countries and religions. Having received Tomos from the Patriarch of Constantinople in 2018, the united Ukrainian Local Orthodox Church will in time effectively and confidently influence the geopolitical situation in the world. The framework of the historical religious-political triangle will gradually be destroyed, and Ukraine will confidently declare its autonomous standing in the Christian oekumene.
5
Krindatch, Alexei. "The American Orthodox Churches and Clergy in the 21st Century". Chronos 17 (15 de enero de 2020): 7–39. http://dx.doi.org/10.31377/chr.v17i.644.
Texto completoResumen
In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost always add an cthnic qualificr: Grcck Orthodox, Russian Orthodox, Syrian Orthodox, etc. Consequently, many Orthodox Churches — Byzantine and Oriental alike — that have faithful in the United States have organized their own jurisdictions in North America: the individual "ethnically based" parishes were later united into centrally administrated dioceses subordinated to the "Mother Churches" in the Old World. The original goal of American Orthodox jurisdictions was clear: to minister to the religious needs of the diverse immigrant ethnic communities: the Greeks, Russians, Serbians, Romanians, Armenians, Copts, etc. There is no doubt that for the first generation of immigrants these ethnically based Orthodox jurisdictions brought a big measure of order and unity to ethnic groups that otherwise would have remained fragmented and enfeebled in an "American melting pot".
6
WEREDA, Dorota. "Reformation as an Inspiration for Reforms of the Eastern Churches in the Polish-Lithuanian Commonwealth". Historia i Świat 7 (30 de junio de 2018): 187–94. http://dx.doi.org/10.34739/his.2018.07.12.
Texto completoResumen
The Reformation was a phenomenon influencing transformations of the Orthodox Church and the Uniate Church in the multi-denominational Polish-Lithuanian state. In response to a particularly severe lack of education compounded by the influence of the Reformation in the Easter Churches, certain educational initiatives were undertaken, translation of the Bible and liturgical texts into the Old Orthodox Church Slavonic language, acquainting people with new forms and ways of religious apologetics. Ideas initiated by the Reformation were developed in the 16th century by Piotr Mohyła. Under the influence of the Reformation a new quality of relationships and social bonds was created in the Orthodox Church society of the Polish-Lithuanian Commonwealth. The activities of laymen and Orthodox Church fraternities became more intensified. The ideas of the Reformation on soteriological subjects became an inspiration for part of Orthodox Church elites to enter into union with the Papacy.
7
Bystrycka, Ella. "The Evolution of the Uniateism Doctrine in the Context of the Vatican's Eastern Policy at the End of the 19th and early 21st Centuries". Ukrainian Religious Studies, n.º 81-82 (13 de diciembre de 2016): 189–97. http://dx.doi.org/10.32420/2017.81-82.752.
Texto completoResumen
The desire to overcome the split of Christianity in 1054, which laid the foundations for the formation of two religious systems - proclamation and Catholicism, initiated the signing of the Lyons (1274), the Ferraro-Florentine and Berestea Unions, which created a special model of the Church. Subsequently, such Churches felt the pressure of Romanization, which further strengthened the Orthodox persuasion of the desire of the Apostolic See to subordinate the Orthodox Church. The mutual alienation between the Catholics and the Orthodox was deepened in the eighteenth century, when the Congregation for the Spread of Faith by the special decree in 1729 banned "communication in sacris" (joint worship and participation in the Holy Sacraments). The doubts of the Catholics in the grace of the Orthodox churches had a reciprocal reaction from the patriarchs of Constantinople, Alexandria and Jerusalem, who in 1755 issued a joint statement calling them heretics all who were outside the Orthodox Church.
8
Petraru, Gheorghe. "Eastern Orthodox Church and the Christian Mission in the Twenty-First Century". Mission Studies 32, n.º 3 (15 de octubre de 2015): 371–83. http://dx.doi.org/10.1163/15733831-12341415.
Texto completoResumen
The Orthodox Church is present today all over the world, due to its mission and to the migration of the members of this church from their motherlands to the Western world. This migration took place so that its people could live in freedom, during the period of totalitarianism, or to have better conditions of life, particularly after the fall of Communism. Its mission has to be seriously taken into account in the context of Christian world mission, in order to have a relation with the living tradition of the church, on the one hand, or to know and have a vision of the doctrine of Christianity in its unity and witness in Christian history, on the other hand. By migration, the Orthodox Church became a factor in universal witness to the world as, for example, the Orthodox Romanian diaspora in the eu or usa.
9
Charipova, Liudmila V. "Orthodox Reform in Seventeenth-Century Kiev: The Evidence of a Library". Journal of Early Modern History 17, n.º 3 (2013): 273–308. http://dx.doi.org/10.1163/15700658-12342367.
Texto completoResumen
Abstract Drawing on the surviving lists of books from the private collection of Peter Mohyla, the Greek Orthodox Metropolitan of Kiev in 1633-1646, the crucial period that followed the restoration of his confession’s legal status in the Polish-Lithuanian Commonwealth, the article examines the place of Western monastic works in shaping the spiritual and doctrinal parameters of Orthodox reform. Beginning in the Archdiocese of Kiev, it subsequently spread to other branches of the Eastern Church, which remained outside communion with Rome in the seventeenth century: Greek, Moldavian, and Russian. The article establishes vital links between the process of Orthodox renewal and the European movement for religious change and considers the case for the applicability of the confessionalization model as a suitable analytical framework for Orthodox religious reforms.
10
Harbatski, Andrej. "Исторические памятники православной культуры Кобринского района Брестской области". Edukacja Międzykulturowa 1, n.º 3 (30 de junio de 2014): 103–18. http://dx.doi.org/10.15804/em.2014.03.
Texto completoResumen
What is explored in the article are the historical monuments of the Orthodox culture in the Kobryn Region in Brest Province of Belarus – the country of centuries- long and rich culture, where specific traditions of sacral architecture have always been present. Some unique cases of sacral wooden architecture in the town of Kobryn are presented in the text. A detailed description has been provided of the wooden St. Peter and Paul Orthodox Church. The role and rank is indicated of stone Orthodox churches in the cultural space of the Kobryn town and region. The author concludes that at the beginning of the 21st century the wooden and stone Orthodox churches there became the symbol and pride of Belarusian culture. Nowadays, in the conditions of coexistence between the Belarusian state and the Orthodox Church and of the development of agri- and ecotourism, wooden and stone Orthodox churches become both an inseparable part of cultural space and a determinant of Belarusians’ self-identification.
Tesis sobre el tema "Orthodox Eastern Church – History – 21st century"
1
Bartos, Emil. "The concept of deification in Eastern Orthodox theology with detailed reference to Dumitru Staniloae". Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683144.
Texto completoLibros sobre el tema "Orthodox Eastern Church – History – 21st century"
1
Bigović, Radovan. The Orthodox Church in 21st century. Belgrade: Konrad Adenauer Stiftung, 2011.
Buscar texto completo
2
1964-, Roudometof Victor y Makrides Vasilios 1961-, eds. Orthodox Christianity in 21st century Greece: The role of religion in culture, ethnicity, and politics. Farnham, Surrey, England: Ashgate Pub. Ltd., 2009.
Buscar texto completo
3
Orthodox Christianity in 21st century Greece: The role of religion in culture, ethnicity, and politics. Farnham, Surrey, England: Ashgate Pub. Ltd., 2010.
Buscar texto completo
4
Bogomilova, Nonka. Religii︠a︡, pravo i politika na Balkanite v krai︠a︡ na XX i nachaloto na XXI vek =: Religion, law and politics in the Balkans in the end of the 20th and the beginning of the 21st century. Sofii︠a︡: Iztok-Zapad, 2005.
Buscar texto completo
5
Modern Russian theology: Bukharev, Soloviev, Bulgakov : Orthodox theology in a new key. Grand Rapids, Mich: Eerdmans, 2000.
Buscar texto completo
6
Milan, Radulovic. Outlines of 20th century church history. Manitoba?: M. Radulovic, 2000.
Buscar texto completo
7
S, Sperry-White Grant, Laitila Teuvo y Suvanto Antti, eds. Orthodox tradition and the 21st century: Experiences of the past, realities of today, challenges of tomorrow. Joensuu: University of Joensuu, 2007.
Buscar texto completo
8
Christine, Chaillot, ed. A short history of the Orthodox Church in Western Europe in the 20th century. Paris: Inter-Orthodox Dialogue, 2006.
Buscar texto completo
9
Florovsky, Georges. The Eastern fathers of the fourth century. Vaduz [Lichtenstein]: Büchervertriebsanstalt, 1987.
Buscar texto completo
10
Florovsky, Georges. The Eastern fathers of the fourth century. Editado por Haugh Richard S. 1942-. Vaduz, Europa: Büchervertriebsanstalt, 1987.
Buscar texto completoCapítulos de libros sobre el tema "Orthodox Eastern Church – History – 21st century"
1
Stanley, Brian. "The Eastern Orthodox Church and the Modern World". En Christianity in the Twentieth Century, 313–36. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0015.
Texto completoResumen
This chapter details how, in the course of the twentieth century, the position of the Orthodox and Oriental Orthodox Churches weakened markedly—and apparently irreversibly—in some of their historic strongholds, such as Egypt and Palestine, while in most of eastern Europe, Orthodoxy came under severe ideological pressure from communist regimes between 1917 and 1989, only to emerge into the post-Soviet era remarkably intact. Perhaps the most striking feature of Orthodox history during the century is the extent of the global diffusion—yet at the same time tendency to ethnic fragmentation—of Orthodox Christianity. By the close of the century, there were more than 3 million Orthodox Christians in North America, who were subject to at least fifteen different ecclesiastical jurisdictions. The primary reason for such geographical and institutional diffusion was the intercontinental migration of diverse Orthodox populations from various parts of eastern and central Europe, but an important secondary reason was the growing appeal that Orthodoxy exerted on Christians who for one reason or another had become dissatisfied with their former Protestant or Catholic allegiance. By the 1990s, the Orthodox Church was one of the very few churches in western Europe or North America that was displaying steady growth, as a result of both immigration and conversion.
2
Petrunina, Olga. "The Church and the National Idea in Greece in the 19th - Early 20th Centuries". En The Balkans Familiar and Unfamiliar: Events, Persons, Narratives. 18th-21st Centuries, 21–38. Institute of Slavic Studies, Russian Academy of Sciences, 2022. http://dx.doi.org/10.31168/7576-0477-0.1.1.
Texto completoResumen
The paper examines the Orthodox Church from the point of view of its relationship with one of the key vectors of modern Greek history, i.e. the Greek national idea (or Megale Idea) during the period of the latter's rapid development. The analysis of events and facts important for political and ecclesiastical history reveals how the Eastern Churches led by the Greeks, as well as the Church of Greece, which became autocephalous, being providers of a supranational, universal principle gradually transformed into tools for implementing the Megale Idea.
3
Popović, Ljubomir. "The visit of Russian Patriarch Pimen to Kosovo in October 1984 in the context of inter-church relations". En Topics of the history of the countries of Central and South-Eastern Europe in the 19th–21st centuries, 415–38. Institute of Slavic Studies, Russian Academy of Sciences, 2023. http://dx.doi.org/10.31168/7576-0495-4.20.
Texto completoResumen
The ties between the Serbian Patriarchate and the Moscow Patriarchate have strengthened since the establishment of Patriarch German as the head of the Serbian Orthodox Church. He visited the Russian Church several times, the last time in 1974. The reunion of the two church leaders took place ten years later, although there had been earlier invitations. Church authorities announced the visit in 1984 as a reciprocation and gift . Its realization was favoured by amicable political relations between the USSR and SFRY. The Yugoslav authorities, as well as the Soviet embassy in Belgrade, were interested in the details of the protocol and the schedule of the visit. The programme stipulated that the guest would be visiting and paying homage to Serbian shrines in Kosovo and Metohija, which, like the Serbian population, had been exposed to the pressures of Albanianization for several decades, which had manifested itself in various ways. In diplomatic circles in Belgrade, the visit was understood as a kind of support from the Russian Church and the USSR to the Serbian and Montenegrin population in Kosovo, while the Soviet embassy in Belgrade rejected it, linking the visit to the celebration of the centenary of the arrival of Russian monks from Mount Athos to Serbian monasteries in Kosovo and Metohija. By contrast, Kosovo SAP authorities attributed to the visit a more political than religious character, taking into account the plan of the tour, the decorations that were awarded on that occasion, the interest of the Russian embassy in the visit, the participation in the delegation of representatives of the Russian embassy, etc. The representatives of the organs of the Yugoslav federation and the SR of Serbia, however, put the visit in the context of contributing to the overall development of good relations between Yugoslavia and the Soviet Union, emphasizing the role of the church in the fight for peace and the prevention of the current arms race between the two superpowers, in order to avoid a nuclear catastrophe. During the conversation of the two church leaders, opinions were exchanged on a series of “urgent problems” faced by Orthodoxy, while serving peace was mentioned as one of the main practical tasks of Christianity in general. At the end of the visit, a joint statement was issued, and the Russian patriarch invited the head of the Serbian Orthodox Church to return the visit, which was accepted with pleasure. Patriarch German would visit the Russian Church in September 1986.
4
Molnar, Paul D. "Thomas F. Torrance". En The History of Scottish Theology, Volume III, 227–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0017.
Texto completoResumen
Widely recognized as the leading Scottish theologian of the twentieth century, Thomas F. Torrance (1913–2007) was noteworthy as a dogmatic theologian for his influential explication of Trinitarian doctrine as it was developed by Nicene theologians. He was also a prominent figure in ecumenical theology, notably working with Eastern Orthodox theologians towards agreement on the doctrine of the Trinity. Torrance contributed greatly to ecumenical dialogue among Reformed, Anglicans, and Roman Catholics, with his innovative and substantive understanding of the Church and sacraments, as well as nature and grace. Torrance’s expertise was not limited to dogmatics as he was also one of the leading theologians of the twentieth century to publish extensively on the relationship between science and theology. Torrance’s influence is indicated by the increasing number of doctoral dissertations devoted to his theology, the existence of a scholarly society formed to discuss and disseminate his ideas in critical dialogue, and the volume of secondary literature devoted to his thinking.
5
Smirnova, Irina Y. "Khilandar Monastery on Mount Athos and Russian Diplomacy: on the History of Russian-Serbian Relations (1850–1870s)". En Russia — Turkey — Greece: Dialogue opportunities in the Balkans, 64–80. Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2030-3.05.
Texto completoResumen
New materials from the Foreign Policy Archive of Imperial Russia and other Russian archives relating to the history of the Serbian spiritual presence on the Holy Mountain show the development of Russian-Serbian interchurch relations from 1850 to the 1870s. At this time, Athos became involved in the sphere of geopolitical interests of European powers that used the ethno-confessional factor as an instrument of political influence in the Middle East and the Balkans. One of the key tasks of Russian diplomacy, in order to strengthen Russian influence in the Orthodox East, was to provide material assistance to the Athonite monasteries, among which an important place belonged to the Serbian monastery of Khilandar. Study of the correspondence of Russian secular and ecclesiastical diplomats (Envoy to the Port N. Ignatiev and Consuls in Thessaloniki A. Lagovsky and A. Muravyov) and representatives of the highest spiritual authorities of Serbia and Russia (Metropolitan Mikhail of Serbia, Metropolitan Philaret of Moscow, and ober-Prosecutors of the Holy Synod) allows us to trace the decision-making process in Russian departments (the Ministry of Foreign Affairs and the Holy Synod) regarding the financial support of the Khilandar monastery, which was negatively affected by the problems associated with the new political structure of the Transdanubian principalities and the anti-church policy of Alexander Kuza towards the monastic farmsteads of the Eastern Patriarchates. The key points of the correspondence relate to the issues of providing material assistance to Khilandar and diplomatic support from the MFA in resolving a ten-year dispute between Khilandar and Zograf monasteries over the land plots of two Slavic monasteries on Mount Athos, which was considered in a Turkish court and attracted the close attention of European diplomats. Special efforts by Russian diplomats were aimed at reconciling the Serbs and Bulgarians and overcoming the Greco-Russian crisis on Athos, which reached its apogee in the mid-1870s. The development of ethno-national (Russian-Serbian, Greek-Russian, and Bulgarian-Greek) relations is considered in the context of the Eastern Question in the third quarter of the 19th century.
Actas de conferencias sobre el tema "Orthodox Eastern Church – History – 21st century"
1
Hajdinac, Sara. "Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor". En International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.
Texto completoResumen
In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.
2
Svetlana, Shalamova. "KLIROVYE VEDOMOSTI AS A SOURSE FOR THE STUDY OF THE HISTORY OF THE ORTHODOX CHURCH AND THE PIER IN EASTERN SEBIRIA IN THE II HALF OF THE XIX CENTURY". En Archives in history. History in archives. Ottisk, 2018. http://dx.doi.org/10.32363/978-5-6041443-5-0-2018-172-178.
Texto completo
3
Candu, Teodor. "The value and importance of the Forms of the churches and the service states of the clergy in the numerical assessment of the population of the Pruto-Dnistrian region in 1812". En Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.16.
Texto completoResumen
The sources for studying the demographic situation in the Romanian area, especially those from Moldova Principality and neighboring territories, increase quantitatively with the expansion of Russia towards South-Eastern Europe. During the Russo-Turkish War of 1806-1812, as well as during the conflagrations of the late XVIIIth century, the Russian Empire preferred to establish its own administration of occupation, which for the most efficient record of resources was used not only by its own apparatus, but also by the local administrative and ecclesiastical institutions of the Romanian Principalities, introducing several statistical tools for population records. Among the statistical instruments introduced during this period (e.g. forms, registers, etc.) that followed the record of the population at all stages of life, through civil status registers, in which births, marriages and deaths were recorded; confession registers of Orthodox believers; the forms of the churches and the service records of the clergy, where, in addition to the information about the status of the churches and the situation of the parish clergy, there was also information about the number of the population according to ethnic and gender composition, the latter are the object of our intervention. In the framework of this study, a series of information was exposed about the process of introducing Church Forms and clergy service statuses, a process initiated in December 1809, as a result of insufficient data presented by diocesan bishops and other church structures during the same year. Taking into account the value of the information contained in these sources, here we focused on the selection and accounting of the data regarding the numerical situation of the Christian-Orthodox population in the Pruto-Nistrian area in 1812. As a result of comparing the fiscal data contained in the Evideces of the Moldovan Treasury from 1808 and other statistical data known from the era with those contained in the Forms,we find that the data from the sources we considered, although they were used to clarify some information regarding the history of the Orthodox Church in Bessarabia. However, they were not used at their fair value to clarify those contradictions that continue to hover over the issue of the numerical composition of the population in the region newly annexed to Russia in 1812. Thus, following the analysis of the statistical data provided by several registers with the Forms that have reached us, it can be concluded that the population of the region not only approached the number of 300,000 people, but even exceeded it. Therefore, it would be recommended that researchers concerned with the study of demographic issues in the region not only refer to the records of a fiscal nature, which, although they are recognized to be of particular value. Nevertheless the information provided by the Forms allows verification of the veracity/correctness of the premiums, detailing some aspects, such as the ratio between churched and non-churched localities, the ratio between the male and female population, as well as other indicators that tax statistics from the early XIXth century do not record.