Artículos de revistas sobre el tema "Orthodox Eastern Church – History – 21st century"
Siga este enlace para ver otros tipos de publicaciones sobre el tema: Orthodox Eastern Church – History – 21st century.
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 50 mejores artículos de revistas para su investigación 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.
Explore artículos de revistas sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
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.
11
Wynot, E. D. "Prisoner of History: The Eastern Orthodox Church in Poland in the Twentieth Century". Journal of Church and State 39, n.º 2 (1 de marzo de 1997): 319–38. http://dx.doi.org/10.1093/jcs/39.2.319.
Texto completo
12
Kriazheva-Kartseva, Elena V. y Asrinda A. Idrus. "Missionary activities of the Russian orthodox church in Southeast Asia at the beginning of the 21st century". RUDN Journal of Russian History 20, n.º 3 (15 de diciembre de 2021): 448–60. http://dx.doi.org/10.22363/2312-8674-2021-20-3-448-460.
Texto completoResumen
The article analyses the Russian Orthodox Churchs missionary activity of the in Southeast Asia, with a focus on its prerequisites and the stages of its development. ROC missionary work in the region could build on the experience of pre-revolutionary spiritual missions in Asia, as well as on the Orthodox communities of Russian emigrants after the revolution. Important factors are also the formation of the global labor market; international tourism; and the aspiration of compatriots living abroad to preserve the Russian World (Russkii Mir). The article analyses the Russian historiography of the missionary activity of the Russian Orthodox Church in Southeast Asia. With the establishment of the Patriarchal Exarchate in Southeast Asia in 2018, with its center in Singapore, a new stage of missionary activity in the region began. The establishment of the exarchate in Southeast Asia brought about the systematical management of the numerous Orthodox parishes that appeared at the turn of the millennium in this region. Relying on little-known and understudied historical sources, the authors identified the forms of missionary work in various countries and assessed the scale of activities in relation to the prevailing confessional traditions. This includes an analysis of missionary work in countries dominated by Buddhism (Thailand, Cambodia, Laos), Christianity (the Philippines), and Islam (Indonesia, Malaysia), with special attention paid to the situation in socialist Vietnam and multi-confessional Singapore. The authors conclude that the missionary activity of the Russian Orthodox Church in Southeast Asia has now passed through several stages from the emergence of the first Orthodox communities in the region to the formation of centralized structured management of the numerous new parishes, with missionary work conducted in ways that respond to the local characteristics.
13
Gerd, Lora A. "The Greek Monasteries of the Pontus and Russia in Modern Times". Vestnik of Saint Petersburg University. History 66, n.º 1 (2021): 98–113. http://dx.doi.org/10.21638/11701/spbu02.2021.106.
Texto completoResumen
The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.
14
Balin, Maksim Anatol'evich. "Missionary Practices of the Russian Orthodox Church in the eastern Outskirts of the Russian Empire in the second half of the XIX – early XX centuries (based on the materials of the Orthodox missions of the Tobolsk Diocese)". Genesis: исторические исследования, n.º 8 (agosto de 2022): 67–77. http://dx.doi.org/10.25136/2409-868x.2022.8.38615.
Texto completoResumen
The article is devoted to the actual problem of the organization of missionary practices of the Russian Orthodox Church and the functioning of Orthodox missions of the Tobolsk diocese, which entered in the second half of the XIX – early XX century as an actor of colonization of the eastern outskirts of the Russian Empire. The object of this work is the communicative space of the activity of the Russian Orthodox Church in the second half of the XIX – early XX century. The subject of the study is the missionary practices of the Russian Orthodox Church as an actor of colonization of the eastern outskirts of the Russian Empire in the second half of the XIX – early XX centuries (based on the materials of the Orthodox missions of the Tobolsk diocese). The purpose of the article is to identify and characterize the missionary practices of the Russian Orthodox Church in the territorial borders of the Tobolsk province as part of a vast and ethno-confessional mosaic of the West Siberian region, within whose boundaries missionary societies positioned themselves as a force that performed important colonization tasks of the State. In methodological terms, the formulation of the problem, its solution and conclusions are provided by the application of a socio-cultural approach and appeals to the practices of a new local history. The source base of the work consisted of a wide range of materials of a clerical and regulatory legal nature, published statistical information, publications in the periodical diocesan press, certificates of personal origin, which ensured the representativeness of conclusions regarding practices in the activities of the missions of the Tobolsk diocese in the chronological boundaries of the second half of the XIX – early XX centuries. The article concludes that the missionary work of the Russian Orthodox Church in Western Siberia and, in particular, the Tobolsk province becomes an effective tool of internal colonization and is constructed within the framework of the foreign policy of the Russian Empire on the eastern outskirts, which was based on the principles of paternalism and the idea of creating conditions for the "maturation" of indigenous peoples.
15
Vranic, Vasilije. "The authority of the ecumenical patriarch in the Orthodox Church: A historico-canonical analysis". Zbornik radova Vizantoloskog instituta, n.º 47 (2010): 301–22. http://dx.doi.org/10.2298/zrvi1047301v.
Texto completoResumen
During the 20th century, the exact role and the scope of jurisdictional authority of the Ecumenical Patriarch was an object of attention of both theologians and historians. The problem of defining the Patriarch was reactualized through the intensification of conciliar negotiations of Orthodox Churches. The purpose of this article is to demonstrate that the pretensions of the Ecumenical Patriarch for universal jurisdiction over the entire Orthodox Diaspora, and the pretensions for the right of final arbitration in the ecclesial matters of the entire Orthodox communion, do not have a support in the Orthodox Ecclesiology. This will be argued in a historical analysis of the relevant prescriptions of the Eastern Orthodox Canon Law, which will be placed into the context of the history of the Christian Church, primarily of the Patristic period, since there disciplines play a vital role in the Orthodox understanding of Ecclesiological Tradition.
16
Houtepen, A. W. J. "De Vrede van de Kerk van Christus Herstellen". Het Christelijk Oosten 49, n.º 3-4 (29 de noviembre de 1997): 283–98. http://dx.doi.org/10.1163/29497663-0490304004.
Texto completoResumen
The restoration of peace in Christ’s Church: on the future of oecumenism between Roman Catholic and Orthodox believers The celebration of the 70th anniversary of the Centre for Cooperation and Encounter with the Eastern Churches (AOK) leads us back to the beginning of the organized ecumenical movement in this century, especially the Lausanne Movement and Conference 1927, which makes clear that the Orthodox Churches were co-founders of the Ecumenical Movement from the very beginning, whereas Roman Catholics were latecomers. We have to be aware of a history of Western triumphalism over the Eastern Churches and of the wounds caused by the painful history of uniatism: unions that failed and missions which went too far. In spite of these historical hindrances and actual backdrops in the ecumenical movement caused by many loyality-conflicts between different patriarchal jurisdictions, dialogue and common witness with the Eastern Churches seems possible and necessary. Not only for peace and justice, but also for the sake of real catholicity and credibility of the Church. The Western Churches have to learn from the Tradition of the Eastern Churches, esp. with regard to the idea of God, the structures of the Church, the ordering of Christian Life and the need for a sound and viable spirituality for our times.
17
Bondarenko, Halyna. "New Aspects of Religious Life in Ukraine in the Conditions of the Social Challenges of the 21st Century". Folk art and ethnology, n.º 1 (28 de febrero de 2022): 9–17. http://dx.doi.org/10.15407/nte2022.01.009.
Texto completoResumen
The changes in religious life of Ukrainian society of the 21st century are analysed in the article. Problems of church-state relations transformation, significance of religious-cultural heritage, confessional diversity and religious influence on society remain relevant not only in Ukraine, but in Europe as a whole. The peculiarity of Ukrainian religious life of the time period studied consists in its denominational diversity provided by law. Connection between religious affiliation and national identity in Ukrainian society, documented by researchers, is not only found in Orthodox midst, but also in Catholic, Islamic and Jewish religious communities. The Revolution of Dignity has become a turning point in the activity of church organizations. Many Prayerful Maidans, held during that time in various Ukrainian cities, are ecumenical in nature. The concept of Maidan theology has appeared and become widely used. It is introduced by the theologian Kyrylo Hovorun. This process has confirmed the necessity for church to start work in the direction of dialogue with society. Civic attitude of church leaders and social doctrine of the church have experienced significant changes because of military events in the Eastern Ukraine. Interconfessional consolidation of religious communities and believers on the principles of patriotism has taken place in the conditions of threat of the state security loss. The religious landscape of the country has been changed because of the territories loss and migration processes: a number of Protestant and Muslim communities is decreased on the occupied territories. The representatives of various denominations provide humanitarian aid to the wounded, displaced persons and the residents of the so-called Grey Zone. Military chaplaincy has become widespread and established by law. Receiving of the Tomos in 2018 and creation of the Orthodox Church of Ukraine has become a significant geopolitical event, assessed by the public opinion as an act of justice restoring, restitution of its historical heritage to Ukrainian church. Covid-19 pandemia has corrected the development of the country’s religious life, influencing both the level of common religiosity of the population and social stability in general. The significance of digital technologies in churches’ activity has increased during this time. Virtual liturgies and public prayers have hundreds of thousands of views (especially on holidays), social media vaccine discussions, video addresses of religious leaders to the flock in connection with key social events testify the population interest in church issues and importance of the religious factor in modern Ukrainian society.
18
Gudziak, Borys. "The history of separation: the Kievan Metropolitanate, the Constantinople Patriarchate and the Genesis of the Brest Union". Ukrainian Religious Studies, n.º 81-82 (13 de diciembre de 2016): 31–43. http://dx.doi.org/10.32420/2017.81-82.742.
Texto completoResumen
The Brest Union marks a turning point in the history of the Kyivan Church. Since the time of Vladimir and the introduction of Christianity in at the end of X century. The Kyivan Metropolitanate was the daughter of the Church of the Constantinople Patriarchate. Formation of the Metropolitanate under the care of Byzantium - the most important institutional feature of the official entry of Kievan Rus in the Christian world. During the XI-XIII centuries. Kievan Metropolitanate gradually embraced all the eastern Slavic lands, introducing them into the church orbit of Byzantium. Hierarchically subordinated and spiritually obliged, dependent on the cultural and united in ceremonial plans, the Kievan Metropolitanate became an integral part of the wider Byzantine Orthodox world.
19
Sannikov, A. P. "Irkutsk Metropolis: Pages of History". Bulletin of Irkutsk State University. Series History 36 (2021): 71–82. http://dx.doi.org/10.26516/2222-9124.2021.36.71.
Texto completoResumen
On January 21, 1727, the Irkutsk Diocese was established. Its opening was the result of Orthodoxy in spread in Eastern Siberia, which began in the 17th century. Irkutsk became the center of a new diocese. In 1727, there were 8 churches and 2 monasteries, while the city was developing dynamically while being the administrative center. In 1822, it included the territory of the Yenisei Province. The easternmost diocese of Russia turned out to be the largest in terms of territory – about 10 million square kilometers, occupying more than half of the entire territory of the country and extending over two continents. In 1826, the diocese was transferred from the 3rd grade to the 2nd grade, and its bishop became the archbishop. In the future, all the lords (church leaders) received the same rank, sometimes not immediately. An important event in its history was the canonization by the Synod in December 1804 of the first bishop Innokenty Kulchitsky. The most famous in Eastern Siberia was the Ascension Monastery, which became the spiritual center of the diocese. There were four churches, a chapel, a hotel, a school, cell buildings, and outbuildings. The high bell tower, the five-domed Ascension Cathedral, and other churches and buildings were distinguished by their beauty and richness. Dramatic events of the early twentieth century forced the Irkutsk clergy to take part in social and political life. In the emerging multi-party system, they relied on right-wing and centrist political parties. Under the Soviet regime, the Irkutsk diocese, as well as the Orthodox Church as a whole, was targeted by a wave of repressions (purges). The attitude of the state to religion began to change in the conditions of perestroika. This allowed the Orthodox Church to receive a powerful impetus for its development. The result of this was the establishment of the Irkutsk Metropolis, which included the Irkutsk, Bratsk and Sayan dioceses.
20
Shukurov, D. L. "Russian Orthodox Spiritual Mission of Urmia (Review of Research Literature)". Solov’evskie issledovaniya, n.º 4 (28 de diciembre de 2022): 162–78. http://dx.doi.org/10.17588/2076-9210.2022.4.162-178.
Texto completoResumen
The work is devoted to the historical study of the experience of Russian Orthodox missionaries educational activities among the Assyrian Christians of the Persian province of Urmia in the late 19th – early 20th century and includes a comprehensive review of the research literature on the topic. The review is based on the material of scientific publications of domestic and foreign authors. The study uses a comparative-historical method that allows you to compare and summarize the results of scientific research in previous scientific papers. The paper considers the historical aspects of the activities of the Russian Orthodox Spiritual Mission in Urmia at the beginning of the 20th century, due to which there was a rapprochement (in some cases, jurisdictional connection) of the Eastern (pre-Chalcedonian) Orthodox Churches (Assyrian Church of the East, Syrian/Syro-Jacobite/Orthodox Church) with the Russian Orthodox Church. The study has a fundamental scientific significance, as it actualizes the issues of cultural rapprochement and international cooperation between Iran (Persia) and Russia on the basis of moral and religious values, cultural traditions, historical ties by filling in historical gaps in the scientific study of the works of the Urmian Orthodox Mission, established in 1898. The research focus of this article is the little-known and unknown facts of interaction between our countries, related to the experience of Orthodox missionary work in Persia, the study of which has unconditional scientific novelty. The study of the activities of the Russian Orthodox Spiritual Mission in Persian Urmia is an urgent task of modern humanities. The history of the Russian presence in Persia has become the subject of a few separate studies, but so far, no work based on an analysis of the entire set of published research works on the activities of the Urmian missionaries has been carried out. Carrying out such work ensures the acquisition and dissemination in society of new fundamental scientific knowledge on the topical issue of interfaith relations of the Russian Orthodox Church in the Middle East in the historical past and present.
21
Kochieva, Madina A. "MUSLIM COMMUNITY OF NORTH OSSETIA IN THE POST-SOVIET ERA. INSTITUTIONAL ASPECTS". History, Archeology and Ethnography of the Caucasus 18, n.º 2 (23 de junio de 2022): 388–409. http://dx.doi.org/10.32653/ch182388-409.
Texto completoResumen
In our work, we attempt to describe the events that impacted the life of the Muslim community in the multi-confessional republic of North Ossetia-Alania at the end of the 20th – beginning of the 21st century; to analyze their causal link, the influence of Caucasian and global trends on them. During the study, we applied descriptive-narrative and historical-genetic methods. We have come to the conclusion that at the end of the 20th – early 21st century the Ossetian Muslim community turned out to be receptive to global trends, while the Ossetian “neophytes” – to the ideas of radical Islamic movements. However, by now the split of the Muslim community of Ossetia into supporters of moderate Islam and supporters of radical views has been overcome. The terrorist attack in Beslan in 2004 had unprecedented consequences for the Muslim community in Ossetia and noticeably changed the attitude towards Islam within the Ossetian society. It has also become evident that if in the first decade of the 21st century tension between the Islamic clergy of Ossetia and representatives of the Russian Orthodox Church were dominant, then in the second decade of the century the conflicts of Muslims with passionate adherents of the traditional Ossetian religion were actualized.
22
Semenenko-Basin, Ilya V. y Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century". Slovene 10, n.º 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.
Texto completoResumen
The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
23
Tuchapets, Vasyl. "Ecclesiastical vocation of the UGCC in the light of the theological teaching of John Paul II on the unity of Christian churches". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n.º 16 (29 de diciembre de 2021): 66–80. http://dx.doi.org/10.52761/2522-1558.2021.16.7.
Texto completoResumen
The author of the article, on the basis of the theological teaching of John Paul II on the unity of Christian Churches, reveals the subject of the ecclesiastical vocation of the UGCC in the modern era of interchurch relations of Christianity. The object of research is the theological and ecumenical works (encyclicals, epistles, speeches) of John Paul II, Pope in 1978-2000. The immediate subject of research is his theological and historical reflection on the ecclesiastical nature of the UGCC and the mission of this Eastern Catholic Church for the entire universal Church of Christ. Taking into account the above, the purpose of this study is to highlight the theological and historical views of John Paul II regarding the ecclesial mission of the UGCC in the context of modern ecumenical dialogue between the Churches of East and West. Thanks to the critical-historical method and theological analysis of the teachings of John Paul II about the beginnings of the birth of the Kievan Church, its medieval activity in the historical search for the restoration of unity between the Christian East and West, and contemporary for her perspectives of the ecumenical movement in the process of research, a theological synthesis of judgments, ideas and proposals was formed. The main conclusions of the article are: 1) the ecumenical views of John Paul II on the unity of the Catholic and Orthodox Churches remain relevant for Christians of the 21st century and are programmatic for theologians working on new ways to restore unity between East and West; 2) an assessment of past historical attempts to restore the unity of the Church, in particular the Union of Brest (1596), should be based on the then ecclesial context and illuminated as local attempts to search for the unity of the Church, thanks to which the Church received a unique practical experience in implementing the ideas of unity between East and West; 3) the UGCC, which was born as a result of the Union of Brest and today is developing as one of the Eastern Catholic Churches, is a great treasure for Christianity, because it unites Catholic and Orthodox elements in its ecclesiology; 4) in search of new forms of unity between the Eastern and Western Churches, the UGCC receives its own ecclesiastical vocation, to open to the Western Church a world of Eastern tradition and to the Eastern Church a world of Catholic tradition.
24
Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture". Art History & Criticism 17, n.º 1 (15 de noviembre de 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
Texto completoResumen
Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
25
Mainicheva, A. Y. "The Consecration of Altars in 17th–21st Century Siberian Orthodox Churches: The Neurosymbolic Aspect". Archaeology, Ethnology & Anthropology of Eurasia 49, n.º 1 (16 de abril de 2021): 126–32. http://dx.doi.org/10.17746/1563-0110.2021.49.1.126-132.
Texto completoResumen
This study explores the ways the symbolic aspects of the consecration of altars are manifested in 17th–21st century Siberian Orthodox churches. I focus on altars of Sophia the Wisdom of the Word of God, and the Holy Great Martyr Barbara of Heliopolis. Sources include diocese registers published in the early 1900s, 17th century documents, works of Old Russian literature, church indexes, and the “Temples of Russia” (temples.ru) database. On the basis of a neurosymbolic approach to completely record reference data, a conclusion is made that the consecrations of altars dedicated to Sophia Wisdom were elitist, whereas altars in the name Holy Great Martyr Barbara were rare, but were re- energized in the late 20th and early 21st century, after this saint had become the patroness of Russia’s strategic missile forces. Specific cults of saints have a chance to re-emerge when biographical or historical events of a local, regional, or state level come to be associated with episodes in the history of Christianity and hagiographic vitae. Everyday life is thereby linked to a religious context, and numerous repetitions account for the fact that consecrations of altars become traditional. Temples become material symbols, and memorial dates relating to saints turn into verbal symbols functioning as mental labels.
26
Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)". Prawo Kanoniczne 44, n.º 1-2 (5 de junio de 2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
Texto completoResumen
The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
27
Mianowska, Joanna. "Из проблематики духовных ценностей русского православия – „Дневник писателя” эмигранта Б.К. Зайцева". Studia Rossica Posnaniensia, n.º 38 (1 de enero de 2013): 171–80. http://dx.doi.org/10.14746/strp.2013.38.12.
Texto completoResumen
The prose written by a representative of the First Wave of Russian Emigration – B.K. Zaytsev – has been investigated in Poland since the 1980s, and at the beginning of the 21st century we know that there are some academic centers and researchers that have dedicated their work to different aspects of the prose written by the author of ’A Writer’s Diary’. This article examines Zaytsev’s essays devoted to the spiritual values of the Russian Orthodox Church. Their essence is described in Zaytsev’s essays about John of Kronstadt or the Optina Hermitage, which is where Russian notables such as N. Gogol, V. Solovyov, K. Leontyev, F. Dostoyevsky or even L. Tolstoy himself came to seek advice. Zaytsev’s essays: ‘The history of the Russian soul’ and ‘One more time about Athos’ are very important as they provide an understanding of the values of the Russian Orthodox Church. In the latter the author contemplates his visit to the monks of Athos reminiscing about their kindness, rectitude and modesty which, according to Zaytsev, ‘calmed his own soul’.
28
Bazarov, Andrei A. y Alexey V. Loshchenkov. "Коллекция тибетских текстов православного миссионера К. К. Стукова (1809–1883) из фондов Института монголоведения, буддологии и тибетологии СО РАН". Монголоведение (Монгол судлал) 14, n.º 1 (18 de abril de 2022): 156–69. http://dx.doi.org/10.22162/2500-1523-2022-1-156-169.
Texto completoResumen
Introduction. The article examines peculiarities of missionary activities performed by the Russian Orthodox Church among Buddhists of Eastern Siberia in the mid-to-late 19th century. Goals. The paper aims to analyze — in social and archaeographic perspectives — a Tibetan manuscript collection at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS) compiled through efforts of the Orthodox Christian missionary Konstantin K. Stukov (1809–1883). Materials and methods. The so called ‘cognitive history’ and certain elements of historical phenomenology serve as a methodological basis of the research. The structure of the Stukov Collection contributes to further understanding of both functioning patterns inherent to mid-to-late 19th century Buddhist communities of Eastern Siberia — and essentials of concurrent Orthodox Christian missionary endeavors across the region. The main research problem is to determine the substantial specifics of this collection for subsequent reconstruction of certain aspects in missionary activities of the priest. Conclusions. Ven. Stukov was interested in exploring worldviews and ritual practices of lay Buddhists for the cause of his missionary work. Those to be learnt knowledge areas (besides fundamental Buddhist doctrines proper) were to include visions of life characteristic of native inhabitants and largely rooted in pre-Buddhist culture of Siberia, South and Inner Asia. And the paper suggests that very interest proved crucial to the success of Ven. Stukov’s missionary deeds. The analysis claims personal initiative was an important factor of missionary work in mid-to-late 19th century Eastern Siberia integral to the then (and there) government policies at large. The article also introduces some newly discovered episodes from the biography of Konstantin K. Stukov — an Orthodox Christian priest, ethnographer, and social activist.
29
Иерей, Тимофей, Timofe Ierey, Екатерина Топалова, Ekaterina Topalova, Наталья Шафажинская y Natalya Shafazhinskaya. "Spiritual and Sociocultural Service of the Figures of the Russian Orthodox Church in the XX — Beginning of the XXI Century: from Repressions to Revival". Scientific Research and Development. Socio-Humanitarian Research and Technology 7, n.º 4 (6 de diciembre de 2018): 67–74. http://dx.doi.org/10.12737/article_5bffbe310e9735.88385639.
Texto completoResumen
This article is devoted to the characteristic and analysis of the problem of spiritual and sociocultural ministry of the leaders of the Russian Orthodox Church in crucial periods of the 20th and early 21st centuries. Reflects the consolidating, mobilizing mission of the Church in the national liberation struggle during the Great Patriotic War. Against the background of anti-religious repression of the post-October period in this difficult period of national history, the Russian Orthodox Church, on behalf of its archpastors, appealed to the patriotic feelings of power and the population of the country, provided spiritual and material support. The article focuses on the study of aspects of the general situation and the social and cultural service of the monasteries - the most important centers of spiritual life and religious and cultural education - in the middle and second half of the twentieth century, which in the postwar period faced a political campaign to mass closure of the monasteries. The fate of the devotees and the lives of the Russian saints, who, in the face of opposition to the repressive regime, continued to serve, accomplished Christian exploits and made their invaluable contribution to the preservation and further development of the spiritual and cultural life of Russia, are described. Article material consists of two parts, the first of which is presented in this publication.
30
Starodubcev, Tatjana. "Physician and miracle worker. The cult of Saint Sampson the Xenodochos and his images in eastern Orthodox medieval painting". Zograf, n.º 39 (2015): 25–46. http://dx.doi.org/10.2298/zog1539025s.
Texto completoResumen
Saint Sampson, whose feast is celebrated on June 27, was depicted among holy physicians. However, his images were not frequent. He was usually accompanied with Saint Mokios (in Saint Sophia in Kiev, the Transfiguration church in the Mirozh monastery and the church of the Presentation of the Holy Virgin in the Temple in the monastery of Saint Euphrosyne; possibly also in Saint Panteleimon in Nerezi and Saint Demetrios in the village of Aiani near Kozani; furthermore, in the church of Saint Nicholas in Manastir and, afterwards, in the katholikon of the Vatopedi monastery). In a later period, he was usually shown in the vicinity of Saint Diomedes (in the churches of Saint Achillius in Arilje, Saint George in the village Vathiako on Crete, Saint Nicholas Orphanos in Thessaloniki, the Annunciation in Gracanica, the narthexes of the Hilandar katholikon and the church of the Holy Virgin in the monastery of Brontocheion at Mistra, the katholicon of the Pantokrator monastery and the church of Saint Demetrios in Markov Manastir). There are no substantial data regarding the identity of the saints depicted next to him in the metropolitan Church of Saint Demetrios at Mistra, while in a number of cases the image of the saint shown next to him has not been preserved (e.g. Saint Irene in the village of Agios Mamas on Crete, Gregory?s Gallery in the church of Saint Sophia in Ohrid and the church of the Holy Virgin (Panagia Kera) near the village Chromonastiri on Crete). On the other hand, in the church of the Holy Virgin in Mateic, Saint Sampson is, exceptionally, depicted among bishops, while in the church of the Holy Archangels in Prilep and the chapel of the Holy Anargyroi in Vatopedi, he is, as usual, surrounded by holy physicians but his mates are not featured - neither Saint Mokios, not Saint Diomedes. The earliest known commemorative text dedicated to him is the extensive hagiography - Vita Sampsonis I, composed in the seventh or the early eighth century. Other hagiographies, which mostly date from the tenth century, are completely based on the earlier writing. Such a composition can be found in the Synaxarion of the Church of Constantinople. In the extensive text (Vita Sampsonis II), Symeon Metaphrastes added a part that included detailed descriptions of a number of posthumous miracles, mostly healings; all these events are also mentioned in the short Hagiography. Finally, in the late thirteenth century, Constantine Akropolites wrote the still unpublished Hagiography (Vita Sampsonis III), in which he presented an account of events from the later history of the Saint?s hospital. The hagiographies inform us that Sampson was a Roman by birth and a kin of Emperor Constantine. He inherited a fortune, which he distributed to the poor. Then, he departed for Constantinople, where he found a modest home. Patriarch Menas ordained him a priest. Relying on the medical knowledge, Sampson was saving the sick and he even cured Emperor Justinian from an incurable disease. For that reason, the Emperor found a large house, in which he established and fully equipped a xenon (hospital, ?????), whereas Sampson was appointed as the skeuophylax of the Great Church. The Blessed continued to work there until his death. His venerable leipsana, which rested in the church of Saint Mokios, constantly issued the cures. His feast was celebrated in the hospital founded by him. Long time had passed between the period in which the Saint had lived and the epoch in which his earliest hagiography was compiled. During that time, some events could have fallen into oblivion and accounts of other events could have been invented. Accordingly, the results of the researchers of Saint Sampson?s xenon?s history are valuable. The hospital was housed in Sampson?s home, where he provided not only health care, but also food and bed. It was presumably founded in the fourth century. The xenon was burned in the Nika riots in 532 and Emperor Justinian had it renovated and expanded. Based on some documents issued in the Empire of Nicaea, it may be concluded that the xenon had vast estates. The Crusaders first sacked it, to subsequently use it for their own needs, as they established the Order of Saint Sampson. The hospital soon received many properties in Constantinople and its environs, Hungary and Flanders. It seems that after the liberation of Constantinople, the activities of Saint Sampson?s hospital were ceased and that there was a monastery at its place in the Palaiologan period. Anyway, the reputation of its holy founder persisted throughout the thirteenth century. Constantine Akropolites wrote the already mentioned Hagiography, and in one of his letters he spoke of the Saint, who was also mentioned in a poem by Manuel Philes (died around 1345). In Constantinople, the veneration of Saint Sampson had two centres - the hospital named after him and the church of Saint Mokios, where his leipsana rested. According to the synaxaria of the Typikon of the Great Church and the Church of Constantinople, the feast dedicated to the Saint was celebrated at his xenon. The former text informs us that the service was held by the Patriarch, whereas Symeon Metaphrastes relates that the vigil on the eve of the feast took place over the relics in the church of Saint Mokios. The Patriarch celebrated the feast dedicated to Saint Sampson with hospital clergy in the church within the xenon, both mentioned by Metaphrastes. It was either this church or a shrine from a later period that housed the iconostasis noted down by Constantine Stilbes, an eyewitness of the Latin capture of the Byzantine capital. Written sources and archaeological finds are consistent in that the hospital was located between the churches of Saint Sophia and Saint Irene. However, the first excavations carried out at the site of the xenon were not properly documented, whereas archaeologists involved in further investigations could not rely on reliable data, though they carefully examined all finds. The question arises why Saint Sampson was at first usually depicted in the company of Saint Mokios, a presbyter who died a martyr?s death in Constantinople (May 11), and later, together with Saint Diomedes, the physician who died in Nicaea (August 16). Therefore, this paper briefly presents the hagiographies of the two saints and the churches in the Byzantine capital where their relics rested - the monastery of Saint Mokios, which did not exist in the mid-fourteenth century, and Saint Diomedes, which was counting its last days in the fourteenth century, reduced to a small monastery. Dobrynja Jadrejkovic (subsequently Antony, archbishop of Novgorod) noted down around 1200 that the saint?s stick, epitrachelion and robes were kept at the hospital of Saint Sampson, whereas in the church of Saint Mokios, under the altar, rested Saint Mokios and Saint Sampson. He also mentioned that water flew from the latter?s grave, as well as that the church of Saint Diomedes was near the Golden Gate and that the relics of Saint Diomedes rested there. However, the Russian pilgrims who visited Constantinople during the Palaiologan period mentioned neither Saint Sampson?s hospital, not the church of Saint Mokios, whereas the church of Saint Diomedes, but not his relics, was noted down only by an unknown traveller who described the pilgrimage undertaken between the late 1389 and the early 1391. The answer to the question of what happened to the leipsana that once laid in these churches is not possible to provide. The fate of the relics of Saint Sampson, previously kept in his xenon, is not known, nor is it known where the commemorations of the three saints were held in the capital during the Palaiologan period. Anyway, the depictions of Saint Sampson accompanied by Saint Diomedes - whose oldest examples are preserved in Arilje - indicate that the connection of these two priest-physicians had already begun by the time when the church was painted (1295/1296), but, judging by the available sources, the only evidence on the process is given by the paintings. Although Saint Sampson founded the hospital which was probably the oldest in Constantinople, and though his leipsana, kept in the church of Saint Mokios, had healing powers, while his relics in the xenon were visited by pilgrims, it seems that the respect for this saint in the Byzantine capital was not reflected in the frequency of his images among holy physicians: he was fairly rarely shown among them. As a matter of fact, the earliest representations of Saint Sampson originated from Constantinople. They can be found on lead seals made for the hospital in the second half of the sixth and during the seventh century. On the other hand, there is no any known preserved depiction of this saint in the mural decoration of the early churches. Accordingly, it may be assumed that the veneration of Saint Sampson was initially limited to Constantinople, and that it was only later, since the time when his short hagiography was included in the synaxarium and his extensive hagiography was written for the Metaphrastes?s comprehensive work, that it was adopted in other areas of the East Christian world. It may seem paradoxical that the preserved images of the Saint dating from the period when his xenon flourished are less numerous than those from the time when the hospital, in all probability, did not exist. It seems that after the liberation of Constantinople from Latin rule, Saint Sampson was earnestly honoured and that the believers frequented the monastery at the site of the old xenon, though the hospital did not exist anymore. The former assumption is corroborated by the writings of Constantine Akropolites and Manuel Philes, whereas the latter is supported by the coins from the Palaiologan period found in the sacral building within the complex that once belonged to Saint Sampson?s hospital. Although his miraculous leipsana rested in the church of Saint Mokios, the posthumous miracles of Saint Sampson, described in later hagiographies, mostly took place in his xenon, which housed the relics that were visited by pilgrims and where commemorative services dedicated to him were held. The veneration of the Saint was long fostered within the institution founded by him - the ancient hospital where trained doctors worked - i.e. it was nurtured between the reputation of medical skills based on secular knowledge and miraculous healings.
31
Borshch, Irina. "International Law and the Orthodox Church: Ideas of M. V. Zyzykin in the 1930s". Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, n.º 1 (2021): 176–201. http://dx.doi.org/10.17323/1728-192x-2021-1-176-201.
Texto completoResumen
The article discusses the ideas of Mikhail V. Zyzykin (1880–1960) about the contribution of the Church to international law in the context of its history and the international relations in the 1930s. Special attention is paid to the relation of Orthodoxy to international law, since Zyzykin is one of the few jurists who have studied in detail the influence of the Orthodox Church tradition on the law of nations. His works on this subject (first of all, an essay The Church and International Law (1937), based on a report at the Oxford conference of practical Christianity in 1937), remain little known to social and political science. The article considers the main provisions of Zyzykin about the origin of international law in medieval Europe with the participation of the Church in the context of the positions of other international lawyers (Taube, Martens, Kamarovsky, Nys, Bluntschli). It contains a comparative characteristic of the attitude to international law of the three Christian denominations (Catholicism, Protestantism, and Orthodoxy) according to Zyzykin and his idea of the Christian West and East “asymmetric” international contribution (the East was represented initially by the Eastern Roman Empire, and then by the Russian Empire). The fourth part describes the most original part of Zyzykin’s ideological legacy: a comparison of two vulnerable attempts of international organization, the Holy Alliance in the XIX century and the League of Nations in the XX century.
32
Koronevskii, Viktor. "The Defender of the Orthodoxy or the Pious Catholic? St. Sophia of Slutsk in the Narratives of 19th – early 20th Centuries". Izvestia of Smolensk State University, n.º 4(64) (3 de abril de 2024): 221–33. http://dx.doi.org/10.35785/2072-9464-2023-64-4-221-233.
Texto completoResumen
The paper is devoted to the history of the perception of St. Sophia of Slutsk by both Russian-language (Athanasius Vechorko, Gregory Kulzhinski, Feodor Sero-Solovievitch etc.) and Polish-language (Jozeph Krashevski, Josephine Osipovska, Vladislav Syrokomla, Teodor Korvin-Shimanovski) writers of the 19th – early 20th centuries. St. Sophia is canonized by the Orthodox Church. Despite
that, in the early 21st century Belarusian historians debated her denomination.
This article claims that the dispute related to the Saint’s denomination is based on two competing points of view which formed in the 19th century, although, at that time their proponents did not debate. Two traditions of perception of Sophia are distinguished. According to the first of these, Sophia was the defender of the Orthodoxy from the Catholics. Based on the second one, she was the Catholic of Roman or Greek rite who could hardly be related to the Orthodoxy. The link between the development of the Orthodox cult of Sophia at the turn of the 19th – 20th centuries and the elaboration of the concept «Slutsk – the stronghold of the persecuted Orthodoxy in the Polish-Lithuanian Commonwealth» is investigated.
33
Levant, Marie. "Charity for Christian Unity". Endowment Studies 6, n.º 1-2 (30 de diciembre de 2022): 130–59. http://dx.doi.org/10.1163/24685968-06010004.
Texto completoResumen
Abstract At the end of the First World War, a profoundly transformed Middle East faced massive population displacements and health crises, which presented crucial challenges for humanitarian actors. North American philanthropy and charity played a decisive role in this context. Among the organisations involved, the Catholic Near East Welfare Association (cnewa) is not well known. It was established by American Catholics to help Eastern Christians – especially Greek Catholics – and to thwart the influence of Protestantism in the region, mainly by supporting local Churches and missions in their humanitarian and welfare work. cnewa was quickly placed under the supervision of the US episcopate and the Vatican, partly transforming its operations and purposes. Its activity became closely involved with the Eastern policy of the Holy See, which primarily focused on the “return” of Orthodox Christians to the Roman Church. This article, at the crossroads of the history of mission and humanitarian aid, examines the early developments of cnewa and highlights how the Catholic Church dealt with the emergence of modern humanitarian aid in the mid-twentieth century.
34
Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable". Slovene 10, n.º 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.
Texto completoResumen
The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
35
Pavlova, Alevtina N. "EPISTOLARY HERITAGE OF N.I. ILMINSKY AS A SOURCE ON THE HISTORY OF EDUCATING NON-RUSSIAN PEOPLES OF EASTERN RUSSIA (in the last third of the XIX century)". Vestnik Chuvashskogo universiteta, n.º 4 (25 de diciembre de 2021): 126–34. http://dx.doi.org/10.47026/1810-1909-2021-4-126-134.
Texto completoResumen
The article is devoted to the analysis of epistolary sources on the history of educating non-Russian peoples of eastern Russia. The correspondence gives an opportunity to present the work of N.I. Ilminsky on education, methods of his activity, difficulties encountered along the way. The correspondence focuses on the development of Orthodox education among non-Russian peoples. The specific composition of letters is diverse. By correspondents, the sources are divided into the following groups: letters to senior statesmen, to figures of the Russian Orthodox Church, to local education figures. By the content, the correspondence is divided into groups of materials: about translation and publishing activities, about organizing the network of non-Russian schools, about training and appointment of teachers and priests, about introducing church worship in native languages. The letters significantly complement our understanding of N.I. Ilminsky’s personality and his educational activities. Currently, many scientists believe that it is necessary to conduct a deeper study and interpretation of historical events concerning educating the population of the country, including non-Russian peoples of the eastern part of Russia, taking into account their diversity. Epistolary sources provide rich material for historical reconstruction, their information potential is rich and diverse. The research methodology is based on historical methods: historical-genetic and historical-comparative. The historical-genetic method enables to trace the course of events in their chronological sequence, the dynamics of processes related to the history of educating non-Russian peoples of eastern Russia. The comparative historical method, which puts the fait accompli as the basis of all arguments and conclusions, was an important method in the historical reconstruction of educational process of the non-Russian peoples of the region under study on the basis of Orthodox education. A variety of epistolary sources made it possible to conduct a holistic historical reconstruction of the period under study in the history of education and to formulate analytical conclusions on the research problem. The author managed to analyze the collected material. The analysis performed gives the opportunity to make a conclusion about the diverse activities of N.I. Ilminsky on education.
36
Kokosh, Artem. "Disputes on women’s deaconate in the Church of England". St. Tikhons' University Review 106 (28 de abril de 2023): 25–43. http://dx.doi.org/10.15382/sturi2023106.25-43.
Texto completoResumen
In the history of the Anglican Church the top-ranked issue of the second half of the 20th century and the beginning of the 21st century was disputes on women’s priesthood. As a result of these debates, the Anglican Church began to ordain women as deacons, then as priests, and finally as bishops. In Orthodox view, it was the radical change of the doctrine and the deviation from the apostolic tradition, though at the beginning of the 20th century the Anglican Church was considered as one of the closest churches to Orthodoxy. The first critical step in the direction of women’s priesthood was the opening the diaconate to women. Both in Russian and Western theological science little attention has been devoted to the analysis of this first step, since historically the hottest theological discussion was on the issue of women’s priesthood and women’s episcopate. However, the decision on women’s diaconate was very important since it actually opened the way for all subsequent decisions on women’s priesthood in the Anglican Church. This article offers an analysis of the historical processes and theological discussions that brought the Church of England to the appearance of deaconesses and then women deacons. The article considers the revival of sisterhoods and monastic communities in the Church of England in the middle of the 19th century, the initiative to revive the rank of deaconesses in 1862 and subsequent official decision of the 1920 Lambeth Conference, as well as the relevant reports of the Commissions of 1897, 1908, 1919 and 1935. Then we analyze the discussions about the functions of the deaconess, as well as additional factors that influenced the decision to allow women to be ordained as deacons. One of these factors was the general crisis of the diaconal ministry and the desire to strengthen the role of the laity in the life of the Anglican Church. As a result, the 1968 Lambeth Conference opened diaconate to all laymen remaining in secular occupations (both men and women). The Church of England turned out to be one of the most conservative churches in the Anglican Communion – it introduced women's diaconate almost 20 years later, in 1987. Conservative groups were concerned that this decision would put the Church of England on a "slippery slope" towards women's priesthood and women's episcopate. Subsequent history proved that these fears were completely justified.
37
Abu Alsaud, Loay, Amer Al-Qobbaj, Mohammad Al-Khateeb y Alfonso Fanjul Peraza. "NEW CHRONOLOGICAL INFORMATION FROM RADIOCARBON DATING OF HUMAN REMAINS AT JACOB’S WELL, NABLUS, PALESTINE". Radiocarbon 63, n.º 3 (12 de abril de 2021): 759–69. http://dx.doi.org/10.1017/rdc.2021.17.
Texto completoResumen
ABSTRACTJacob’s Well, located in modern city of Nablus and ancient Shechem (Tall Balata) in the northern West Bank of Palestine, attracts modern day tourists and pilgrims. It is found in the eastern suburbs of the city. Since 333 AD, pilgrims have been writing accounts of the well, and it has been venerated by both Christian and Jewish communities throughout its history. It is believed to be the well referred to in the New Testament, where Jesus conversed with a Samaritan woman, the orthodox saint, Photini. It now forms the central feature in the crypt of the St Photini Greek Orthodox church in the walled grounds of a monastery. In order to gain more information on the chronology of the site, we analyzed human skeletal remains found at the site in 1997. These consist of three skulls and a femur. One of the skulls was found in a sarcophagus alongside the church and the two other skulls and a femur were found in a burial ground alongside the monastery, north of the church, over which a room has now been built. Radiocarbon analysis reveals that the remains date to four historical periods or events: the early Christian period, before structural additions to the well by Constantine the Great in the fourth century; the Samaritan Revolts (AD 529 and 556), the Sassanid Invasion (AD 614–628), and Abbasid rule (AD 750–1258). Dating of one skull suggests it may have been that of Germanus, a fourth century bishop of Nablus, and that there may have been a very early structure, shrine, or burial chamber at the site before the fourth century. We provide contextual information based on historical and contemporary literature.
38
Zykin, Alexey, Mikhail Anatol'evich Aref'ev y Antonina Gileevna Davydenkova. "Orthodox Old Believers in the synthesis of cultures of the Trans-Baikal region (on the history of Spiritual Missions of Transbaikalia)". Философская мысль, n.º 3 (marzo de 2024): 54–69. http://dx.doi.org/10.25136/2409-8728.2024.3.43670.
Texto completoResumen
This work is aimed at studying the role of spiritual missions in the cultural life of Transbaikalia on the example of the Daurian Spiritual Mission, which was created by the Russian Orthodox Church with the aim of spreading Orthodoxy and Russian culture among the indigenous population of the Daurian land and neighboring regions of Eastern Siberia. It is noted that in general, the Daurian Spiritual Mission has become the most important tool of the ROC in spreading the Orthodox faith of the XVII-XVIII centuries in Siberia. It made it possible to introduce many peoples of Eastern Siberia to Christianity, preserving a tolerant approach and the uniqueness of local cultural traditions, which contributed to the development of both trade and industry in this region. During the intensive development of the economy of this part of the Russian state, the Daurian Spiritual Mission played its role as a spiritual and economic connector. Separately, the interaction of the mission with Northern Buddhism (Lamaism) and the desire to attract Buddhists to Christianity is noted. However, due to concerns about the negative impact on international relations with China, this line of work was not continued. In addition to pagan and Buddhist influence on the ethnoculture of Eastern Siberia, the influence of Old Believers is noted. The Trans-Baikal Old Believers are an important spiritual experience of Russian Orthodox culture in Eastern Siberia and have a long history. The Semey Old Believers are considered separately as a kind of Old Believers in Transbaikalia, who were settled in this territory in the XVIII century, which is caused by an incomplete understanding of their life and everyday life. It is indicated that the mixing of cultural elements, including mixed marriages, has led to the formation of a unique culture and way of life of the Semeyskys, who continue to preserve their individuality and persist in the modern world.
39
Novaković, Dragan. "THE PROGRESSIVE PARTY’S VIEW OF THE SERBIAN ORTHODOX CHURCH". RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, n.º 2 (1 de diciembre de 2007): 61–80. http://dx.doi.org/10.54561/prj0102061n.
Texto completoResumen
After obtaining autonomy from the Ecumenical Patriarchate of Constantinople in 1831, the Serbian Orthodox Church gradually established and strenghtened its position by means of constitutions and laws of the Principality of Serbia which were passed in the course of the XIX century. The established status of an official state church implied considerable priviledges but also the readiness to accept potential candidates designated by the Prince or the Government for the highest hierarch positions as well as the state’s control over practically all segments of religious life. This relationship in which provisions of the Canon Law were frequently ignored, forged a kind of partnership enabling the state to strenghten its economy and democratic institutions while at the same time providing the church with an opportunity to improve its internal organization, the quality of candidates entering priesthood and to create favourable conditions for its spiritual mission. The dissatisfaction with the Russian politics after the Congress of Berlin and the shift towards a new foreign policy relying heavily on the support of Austria-Hungary, soon took toll on the relations between Prince Milan and Metropolitan Mihailo who was a notorious Russophile and a fervent advocate of the Pan-Slavic solidarity. Dissatisfied with the Metropolitan’s activities in Bosnia, the new ally demanded that the Prince remove the dangerous opponent which proved to be a daunting task, due to the Metropolitan’s popularity and his demonstrated leadership skills. In 1881, under the pretext that the Church opposed the Tax law, the Prince’s Government, led by the Progressive Political Party first removed Metropolitan Mihailo which was followed by the removal of all other remaining disobedient Episcopes in 1883. The 1882 amendments to the Law on Church Authorities of the Eastern Orthodox Religion which resulted in changes of the composition of the Assembly of Bishops and included more lay people in the body tasked with the election of the Metropolitan, represented a genuine coup against the Church unprecedented in its centuries long history and practically annulled the canonical order governing the life and functioning of the Orthodox Churches. Having elected the new Metropolitan and Episcopes, the Government led by the Progressive Party established such an organization of the Church which was utterly dependent on the will of the state and the balance of powers on the Serbia’s political scene. The altered political circumstances brought about by King Milan’s abdication and normalization of relations with the Radical Party, enabled Metropolitan Mihailo’s return and reestablishment of previous order in the Church. The ancient Canons, which were ignored at one point in history, proved their vitality, but these events were also convenient for the growing middle class to send a clear message to the Church that the old times of harmonized activity were gone and that the new forces were taking over the public and state affairs.
40
Fadeyev, Ivan. "Confessional (Self-)Identification of the Church of England and Calvinism". ISTORIYA 12, n.º 12-2 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018211-1.
Texto completoResumen
The most difficult aspect of the problem of the Church of England’s identity is constituted by a lack of specific confessional orthodoxy in the reformed English Church forming the core of her identity. One of many reasons for it lies in the fact that there are no explicit doctrinal sources. The Church of England’s doctrine is dispersed over several documents, called “historical formularies”, that are either political, like the Thirty-Nine Articles of Religion, or liturgical, like the Book of Common Prayer and the Ordinal, in nature, but are neither discursive nor analytical in character. In this article, the author attempts to verify and falsify the validity of the claim that the Church of England’s hamartiology and soteriology are fundamentally Calvinistic. To achieve that goal, he turns to “Of the Laws of Ecclesiastical Polity” by Richard Hooker, a prominent 16th-century English theologian, who played a pivotal role as the primary apologist of the “Elizabethan settlement” and a “Founding Father” of the Church of England’s orthodoxy, in order to analyse his hamartiological and soteriological views. Taking into consideration Richard Hooker’s “place of honour” in the political and religious history of the reformed English Church, the author concludes that the doctrine of the Established Church in England used by the Crown as a litmus test of political loyalty, was not Calvinistic either in its form or content, but preserving continuity with the pre-Reformation Latin theology, on the one hand, and, in the spirit of Christian Humanism, receiving and adopting Eastern Christian theological thought, on the other, it, somewhat unsuccessfully, tended towards a via media between Roman Catholicism, Eastern Orthodox, and radical reformers, i.e. was used as a negative identification tool marking the Christians of England along the “us — them” line.
41
Abrudan, Mircea-Gheorghe. "150 Years Since Avram Iancu’s Passing into Eternity: A Publishing Retrospective of the Year 2022". Transylvanian Review 31, n.º 3 (19 de mayo de 2024): 78–93. http://dx.doi.org/10.33993/tr.2024.1.06.
Texto completoResumen
The present article provides a brief historiographical analysis of the editorial year ‘Avram Iancu 150,’ which saw the publication of seven volumes of history, literature, poetry, critical literature, and drama dedicated to the hero of the Romanian Revolution of 1848–1849 in Transylvania. Four books were published by the Școala Ardeleană publishing house of Cluj-Napoca, the only publishing house in Romania to have undertaken a large-scale publishing project dedicated to restoring the life and memory of Avram Iancu for the 21st-century reader, two volumes were published by the Techno Media publishing house of Sibiu, and another volume by the Theosis publishing house of Oradea. Two of the six volumes are critical re-editions of works written in the first half of the 20th century by two distinguished personalities of Romanian culture: philosopher, writer and playwright Lucian Blaga and historian Silviu Dragomir. The other volumes were authored by writer Mircea Tomuș, critic and literary historian Mircea Popa, historian Lucian Giura, librarian Maria Grancea, and Father Ion Alexandru Mizgan of the Orthodox Church.
42
Salvadore, Matteo y James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario 45, n.º 1 (19 de marzo de 2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.
Texto completoResumen
AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Christianity. As such, he was a key extra-European agent in the Tridentine project of Ethiopianist and Eastern Christian knowledge production. The article also surveys the complex modern legacy of Täsfa Ṣeyon's career, documenting his posthumous influence in the fields of Ethiopianist Semitic studies and Ethiopian vernacular historiography.
43
Paert, I. "BARBARA SKINNER. The Western Front of the Eastern Church: Uniate and Orthodox Conflict in Eighteenth-Century Poland, Ukraine, Belarus, and Russia." American Historical Review 118, n.º 1 (1 de febrero de 2013): 280–81. http://dx.doi.org/10.1093/ahr/118.1.280.
Texto completo
44
Safonova, Natalia V. "NARRATIVES OF THE SO-CALLED “NOTEBOOK” OF PATRIARCH MACARIUS IBN AZ-ZA’IM IN CONTEMPORARY DISCOURSE". Journal of the Institute of Oriental Studies RAS, n.º 4 (18) (2021): 232–38. http://dx.doi.org/10.31696/2618-7302-2021-4-232-238.
Texto completoResumen
Macarius Ibn al-Za’im, primate of the Orthodox Church of Antioch, is interesting to Russian researchers first of all because of his travels to the Russian lands, which were later described by his son, and became an important source on the church history and culture of Eastern Europe. But the legacy of Macarius — his translations of Greek theological literature, made for the Arabic-speaking Antiochian flock, is an equally important source since it allows a better understanding of the Orthodox world of Syria of 17th century. The article examines several narratives from the so-called Notebook of the Patriarch, in which he included excerpts from Physiologus, that was very popular across the Christian world (a collection of allegorical stories, where descriptions of plants, minerals and animal habits, as well as mythical characters are compared with narratives from the Holy Scriptures). By this time, the Physiologus was known to the Western and Eastern Christian worlds, mainly as part of the bestiary tradition. Its entertaining stories were very often included in sermons as examples of struggle between virtues and vices and served as a source for the pictorial narrative in the temples. In some Latin and national bestiaries as well as in encyclopedias (for example, in books about Nature), allegory could be omitted, and then these stories acquired a “pseudo-zoological” character. Excerpts from Notebook of the Patriarch were first published by Nicholai I. Serikov and translated into English. We are interested here in the substantive differences of above narratives from the original Physiologus and possible borrowings from other sources.
45
Borisova, Tatiana S. "On the History of the Vocabulary of the Thematic Group «Christian Virtues and Sins»: Based on the Translated Church Slavonic Hymnography". Journal of Siberian Federal University. Humanities & Social Sciences 14, n.º 10 (octubre de 2021): 1547–55. http://dx.doi.org/10.17516/1997-1370-0838.
Texto completoResumen
This study examines the formation and further evolution of the Church Slavonic and Russian vocabulary describing Christian virtues and sins. Our research was conducted on the available Church Slavonic translations of four Byzantine hymns (the Akathistos Hymn, the Great Canon of Repentance by St. Andrew of Crete, the Alphabetical Stichera from the Great Canon service, and the Great and Holy Friday Antiphons) found in Southern and Eastern Slavonic manuscripts of the 11th‑16th century, as well as Russian editions dating back to the 17th – early 20th century. The textological study revealed five main stages in the evolution of these texts caused by systematic corrections in accordance with the Greek text. Based on these results, the linguistic textological method was applied in order to reveal the main differences between said stages in regard to conveying terms relevant to Christian virtues and sins. We examined a total of 110 Greek words and idiomatic expressions in this thematic field and classified them following the method suggested by E. M. Vereshchagin who focused on ways of terms creation. There were revealed main ways these terms were formed in the target language and the general tendencies in their translation during different stages in the history of Church Slavonic. The results of our research showcased the leading role of transposition in the formation of the terms, the negligible amount of lexical loans, as well as the growing role of calquing in the history of Church Slavonic. We also showed the ways in which the Church Slavonic and Russian languages adopted new linguistic and cultural realities and reinterpreted the system of Greek ethical terms, which helps us understand the mechanisms of intercultural transfer, as well as the linguistic factors that contribute to the identification of Russian culture in the general Orthodox context
46
Inna I., Yurganova. "Christianization and Execution of Orthodox Rites on the Eastern Outskirts of the Empire (the Second Half of the XVIII Century)". Humanitarian Vector 15, n.º 6 (diciembre de 2020): 34–43. http://dx.doi.org/10.21209/1996-7853-2020-15-6-34-43.
Texto completoResumen
The article deals with the process of Christianization and the issues of performing Orthodox rites on the Eastern outskirts of the Empire in the second half of the XVIII century, reconstructed on the basis of historical sources that were first introduced into scientific circulation. The working hypothesis of the research includes the thesis about the Christianization of Eastern Siberia as one of the means of state policy for the purpose of economic and administrative development of the region and ethno-cultural transfer, when the government created conditions for attracting non-believers to the state religion and offered an administrative and exacting regulatory framework in case of non-fulfillment of their Christian duties. The study suggests that in the second half of the XVIII century there was an increase in the Christianization of the peoples of Eastern Siberia and the establishment of separate administrative and ecclesiastical administrative units on the Eastern borders of the Empire indicate the continued integration of these territories into the state. The Christianization of local ethnic groups took place in accordance with the decrees and orders of the civil authorities, which explains its slow pace in the national suburbs. The non-violent method of attracting people to Orthodoxy, which is linked to the fiscal interests of the Russian administration and ensures the loyalty of the local population, has become an element of state policy. In addition, a system of benefits and gifts for the non-Russian population was used, creating favorable conditions for joining Orthodoxy, when the formality of baptism suited both the secular and Church authorities. The introduction of historical sources into scientific circulation provided opportunities to identify new facts about the history of Eastern Siberia’s Orthodoxy, namely, to establish the number of churches and the number of clergy of the Yakut order, the location of the customer, and to confirm the thesis of multiple baptisms in order to obtain tax benefits. Keyword: Christianization, Eastern Siberia, Irkutsk diocese, Orthodox rites in Siberia, benefits for neophytes, yasak, Ilimsky uyezd, Yakut prikaznaya izba
47
Yefremova, Natalia, Oksana Horiaha y Dmytro Piven. "A scientific educational activity of the Doctor of church law Alexander Ivanovych Pokrovskiy". Revista Amazonia Investiga 9, n.º 28 (21 de abril de 2020): 225–33. http://dx.doi.org/10.34069/ai/2020.28.04.25.
Texto completoResumen
Аmong the different branches of law, the Church Law of the Eastern Orthodox Church is a holistic law system and a comprehensive branch of knowledge, which unites the judicial, historical and theological studies elements. Unfortunately, in Soviet times Church Law as a science and as a subject had been deleted from the programs of the law faculties. Even at the renewed seminaries it showed up only at the end of the XX century. However, the Church Law has close ties with a law culture, spiritual heritage and national traditions of the Ukrainian people, because it is an important source of the national law system. The resumption of research interest, therefore, in the history of the Church Law teaching has shown by the most modern Ukrainian researchers as one of the relevant targets of the national law science development. In this article, the history of appearance and development of Church Law Faculty at the Imperial Novorossiysk University is investigated. The article focuses on the activity of Professor A. I. Pokrovskiy, who was the last specialist of this subject at the University. Once in Odesa in 1917, he worked productively at the improvement of the church law teaching, but with the beginning of the Bolshevik terror, he was forced to survive in the conditions of implementation of the destructive reforms in the education sector in USSR. The collected materials will promote renewing the pages of his scientific-educational activity and allow us to know about the important stages of his life and his scientific achievements.
48
Шишкин Е., Н. свящ. "The Orthodox Church in the Stavropol Territory during the persecutions of 1918". Церковный историк, n.º 3(13) (15 de marzo de 2024): 71–84. http://dx.doi.org/10.31802/ch.2023.13.3.005.
Texto completoResumen
В ХХ веке сотни тысяч священников, монахов и мирян Русской Церкви подверглись беспрецедентным в истории России преследованиям за открытое исповедание православной веры. Многие из них, невзирая на угрозу лишений и даже смерти, явили верность Богу и жертвенную любовь к ближнему, подобные святым мученикам первых веков христианства. На Ставрополье отправной точкой безбожных гонений стал 1918 год, совпавший с провозглашением в губернии советской власти и началом на её территории гражданской войны. На материалах Особой комиссии при Главнокомандующем вооруженными силами на Юге России по расследованию злодеяний большевиков, Священного Собора Православной Российской Церкви 1917–1918 гг. и Юго-Восточного Русского Церковного Собора 1919 г., а также местной периодики и источников личного происхождения прослеживаются как трагические изменения в положении православного духовенства и церковных общин на юге России, так и позиция Церкви в условиях открытых гонений на религию и ожесточённого гражданского противостояния. Названы имена священнослужителей Ставропольской епархии, пострадавших в 1918 г. за веру Христову. Даты приводятся по юлианскому календарю. In the twentieth century, hundreds of thousands of priests, monks and laity of the Russian Church were subjected to persecution unprecedented in Russian history for openly professing the Orthodox faith. Many of them, like the holy martyrs of the early centuries of Christianity, demonstrated their faithfulness to God and their sacrificial love for their neighbours under the threat of hardship and even death. In Stavropol, the starting point of godless persecution was 1918, which coincided with the proclamation of Soviet power in the province and the beginning of a civil war on its territory. The materials of the Special Commission under the Commander-in-Chief of the Armed Forces in the South of Russia to investigate the atrocities of the Bolsheviks, the Holy Council of the Orthodox Russian Church of 1917–1918 and the South-Eastern Russian Church Council of 1919, as well as local periodicals and sources of personal origin trace both tragic changes in the position of the Orthodox clergy and church communities in the south of Russia, and the position of the Church in conditions of open persecution of religion and fierce civil confrontation. The names of the clergymen of the Stavropol diocese who suffered in 1918 for the faith of Christ are named. Dates are given according to the Julian calendar.
49
Uciecha, Andrzej. "Stephan Schiwietz (Siwiec) – uczeń w szkole Maxa Sdralka". Vox Patrum 64 (15 de diciembre de 2015): 503–16. http://dx.doi.org/10.31743/vp.3728.
Texto completoResumen
Stefan Schiwietz (Stefan Siwiec), 1863-1941 – a Roman Catholic priest, Doctor of Theology, historian of the Eastern Orthodox Church, pedagogue – was born in Miasteczko Śląskie (Georgenberg) on 23th August 1863. He studied theology at the University of Wrocław for 3 years (1881-1884) under H. Laemmer, F. Probst, A. König and M. Sdralek, among others, and then continued his theological studies in Innsbruck (1884-1886), where he was a pupil of J. Jungmann and G. Bickell. The seminarist spent two years (1885-1886) in Freising in Bavaria, where in 1886 he took his holy orders. Siwiec published his doctoral thesis in Wrocław in 1896, so at the time when Sdralek took the chair of Church History. The subject of the Silesian scholar’s dissertation concerned the monastic reform of Theodore the Studite De S. Theodoro Studita reformatore monachorum Basilianorum. Siwiec combined his didactic work as a religious and mathematics teacher in the public middle school in Racibórz with his academic studies on the history of Eastern Orthodox Christianity, especially on monasticism. The results of his research were published both in German and in Polish. His most significant work is a three-volume monograph Das morgenländische Mönchtum (Bd. 1: Das Ascetentum der drei ersten christl. Jahrhunderte und das egyptische Mönchtum im vierten Jahrhundert, Mainz 1904; Bd. 2: Das Mönchtum auf Sinai und in Palästina im 4 Jahrhundert, Mainz 1913; Bd. 3: Das Mönchtum in Syrien und Mesopotamien und das Aszetentum in Persien vierten Jarhundert, Mödling bei Wien 1938) on the history of the beginnings and development of Oriental monasticism in Egypt, Palestine, Syria and Persia, until the 4th century, which up to the present day has been cited in the world Patristic literature. Yet, Siwiec’s academic work still remains little known, especially in the circle of historians of antiquity and Polish patrologists. The equally little known figure of Max Sdralek, another Silesian (coming from Woszczyce) priest and academic, Rector of University of Wrocław, provides a significant context with the research methodology which this eminent scholar initiated, developed and tried to pass down to his pupils, among whom was also Stefan Siwiec. Sdralek strictly demanded that the principle of the priority of Church history over history of religion and psychology should be kept. In his works a description of socio-cultural factors and natural conditions determining the process of development of Christianity enables to see in a much clearer way how God’s plan has unfolded in history. The mutual dependence of Sdralek and Siwiec, the similarities and differences in their ways of studying and understanding Church history still remains an issue worth further exploration.
50
Dimitrova, Elizabeta. "On the donors' composition and the new dating of the fresco painting of the Church of the Holy Virgin in Mateic". Zograf, n.º 29 (2002): 181–90. http://dx.doi.org/10.2298/zog0329181d.
Texto completoResumen
The painted decoration of the Church of the Holy Virgin in Mateic, the second largest fresco ensemble from the 14th century in the Balkans' region comprises one of the most interesting donors' compositions of the Late-Byzantine period. The figures comprised by the donors' composition are united by the conception of the Deesis scene, composed by the image of Christ in the lunette of the southern wall, the representation of the Virgin Hodegetria above the entrance to the diaconicon and the figure of John the Baptist, depicted in the southern part of the eastern wall of the naos. The broader context of the donor's composition, in addition to the images of the donors - tzarina Jelena and young king Uros, who in the presence of tzar Dusan, present the model of their endowment to the patron saint, contains also the image of the patriarch Joanikije, depicted as the head of Serbian Orthodox Church. Within the donor's composition, one can see the images of Makarije, the abbot of the monastery and St. Stephan the great martyr dressed in deacon attire, represented with his traditional role as a defender of the rulers and donors from the Nemanjic dynasty...