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1
Richters, Katja. "A Rational Choice? Explaining the Growth of the Russian Orthodox Church in the Philippines". International Journal of Asian Christianity 4, n. 1 (9 marzo 2021): 72–93. http://dx.doi.org/10.1163/25424246-04010005.
Testo completoAbstract (sommario):
Abstract This paper shines a light on the three Eastern Orthodox churches which are currently operating in the Philippines and asks why it is the Moscow Patriarchate rather than the Ecumenical or Antiochian Patriarchates which is displaying the most significant growth. Using rational choice theory, the paper argues that the Moscow Patriarchate is best placed to capitalise on the opening created by the lack of dynamism in the country’s religious marketplace. This is so because it insists on the strict observance of Orthodox traditions and therefore operates in the strict market niche which is underserved by the country’s majority Catholic church. The paper, however, also finds that it is not only the Moscow Patriarchate’s strictness, but also the financial resources provided by Russian businessmen, which are fuelling its growth.
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Stamatopoulos (Thessaloniki), Dimitris. "Rum Millet between Vakıfs and Property Rights: Endowments’ Trials of the Ecumenical Patriarchate’s Mixed Council in the Late Ottoman Empire (19th–20th c.)". Endowment Studies 2, n. 1 (24 ottobre 2018): 58–81. http://dx.doi.org/10.1163/24685968-00201003.
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The Tanzimat Reforms had a decisive influence on the Ecumenical Patriarchate’s internal structure by institutionalizing lay participation in its administration and thus also in the judicial mechanisms involved mainly with the control of the private life of the Orthodox Christian flock. This article examines the issue of wills since, unlike marriage or divorce, these were under the exclusive domain of the Mixed Council, the new body established under the patriarchate after 1860. The different approaches to the content of the wills in the passage from the 19th to the 20th century do not merely reflect the Ecumenical Patriarchate’s clash with the Sublime Porte over the Privileges Question and the conflict between interest groups within the Patriarchate. These divergences are directly related to two emerging institutional forms which the empire was being forced to confront for the first time: personal property as an organizing principle of the private space and the legal entity as the organizing principle of the public space.
3
Human Rights Case Digest, Editors. "Fener Rum Patrikliği (Ecumenical Patriarchate) v. Turkey". Human Rights Case Digest 18, n. 11-12 (3 ottobre 2008): 1077–80. http://dx.doi.org/10.1163/15718131-90000057.
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Yannas, P. "The Soft Power of the Ecumenical Patriarchate". Mediterranean Quarterly 20, n. 1 (1 gennaio 2009): 77–93. http://dx.doi.org/10.1215/10474552-2008-036.
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Mykhaleyko, Andriy. "The New Independent Orthodox Church in Ukraine". Südosteuropa 67, n. 4 (25 febbraio 2020): 476–99. http://dx.doi.org/10.1515/soeu-2019-0037.
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AbstractIn January 2019, the Ukrainian Orthodoxy received what is known as the tomos from the Ecumenical Patriarchate of Constantinople, which established the independent Orthodox Church in Ukraine. The granting of autocephaly to the Orthodox Christians of Ukraine caused a deep crisis in the Orthodoxy and a conflict between Constantinople and Moscow. The Russian Orthodox Church (ROC) condemned the Ecumenical Patriarch’s action and accused the Patriarchate of Constantinople of encroaching on the ‘canonical territory’ of the ROC. The author examines the foundations of this formation of a new Orthodox Church, the religious and political factors influencing the process of its establishment, and the reaction of the Russian Orthodox Church leadership and Russian politicians. He also reflects on the consequences for relations within Orthodoxy, for ecumenical dialogue, and for contacts between Ukraine and Russia.
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Gulyamov, Bogdan. "METHODOLOGY OF SOCIAL TEACHING OF THE ECUMENICAL PATRIARCHATE". Educational Discourse: collection of scientific papers, n. 29(12) (22 gennaio 2021): 68–81. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-7.
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Orthodox social doctrine as a discipline is formed without the elements of scholastic thinking that are characteristic of Catholicism. This is due to the fact that social doctrine in Orthodoxy is thought of as an expression of tradition, not the teaching of the church. Also, the methodology of the social doctrine of the Ecumenical Patriarchate was significantly influenced by the fact that the initial principle for all reflections was the value of the dignity of the individual. The absolutization of this value has made it possible to create a Christian humanism that opposes the ideological extremes of modern cultural wars, including the abuse of the idea of human rights. The ROC uses methodological anti-scholasticism in the construction of social doctrine to legitimize the ideas of Orthodox fundamentalism. Against this background, the social doctrine of the Ecumenical Patriarchate is becoming a worldview alternative, critical to the development of Ukrainian theology and education.
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Smyrnov, Andrii. "THE RESTORATION OF THE EUCHARISTIC COMMUNION OF THE UKRAINIAN ORTHODOX CHURCHES IN DIASPORA WITH THE ECUMENICAL PATRIARCHATE AT THE END OF 20TH CENTURY". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n. 33 (23 marzo 2022): 105–9. http://dx.doi.org/10.25264/2409-6806-2022-33-105-109.
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The article analyzes two examples of restoring the canonical order in the fullness of Orthodoxy presented by Ukrainian Orthodox Church of Canada and Ukrainian Orthodox Church of the USA. In July 1990 the Sobor of the UOCC ratified an agreement with the ecumenical patriarch of Constantinople that established a eucharistic union between the two churches. In 1989 UOCC made a decision to proceed with the “Articles of Agreement with the Ecumenical Patriarchate of Constantinople” and to initiate the establishment of Eucharistic union. On April 1, 1990, the delegation of the UOCC officially accepted the “Articles of Agreement” in Istanbul at the Phanar – the office of the Patriarch of Constantinople, and Patriarch Demetrius II concelebrated the Liturgy with the members of the UOCC delegation. These articles of agreement were presented for and again received approval at the 1990 Sobor of the UOCC. The Sobor, also in resolution form, made it clear that “in case of any internal-administrative conflict, priority is retained by the UOCC Charter and Constitution as a distinct Church body in a separate, sovereign state”. In December 1994 the hierarchs of the UOC of USA met with the Ecumenical Patriarch in Istanbul and came to an agreement recognizing the canonicity of the Church and accepting the UOC of USA and the entire Ukrainian Orthodox Church in the Diaspora into Ecumenical Patriarchate. On March 12, 1995, the entire Ukrainian Orthodox hierarchy outside Ukraine was received into the jurisdiction of Constantinople. According to the “Points of Agreement”, the UOC of USA continue to maintain its distinct internal structure and organization and shall be considered an ecclesiastic entity under the omophorion of the Ecumenical Patriarchate. The parishes of the Ukrainian Orthodox Church of America were united with it.
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Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church". Downside Review 135, n. 1 (gennaio 2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.
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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.
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Gulyamov, Bogdan. "SOCIAL DOCTRINE OF THE ECUMENICAL PATRIARCHATE ABOUT THE FAMILY". Skhid 1, n. 1 (5 marzo 2021): 55–60. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225561.
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The theory of family is at the heart of classic Christian social doctrine, since family exemplifies every sociality such as an ecclesial community, a work collective, a local community, a nation, humanity. Modern family crisis leads to the transformation of the social teaching when interpersonal relations become an example. In particular, relations between a husband and a wife in a family, relations between a person and God, relations within a monastic community, relations within an ecclesial Eucharistic community become a general ideal proposed for the secular sociality. In the ethics of family life, the social teaching of Constantinopolitan Patriarchate places special emphasis on the absolute dignity of the individual from the moment of conception to natural death. Large attention is paid to the protection of children from various menaces in the society, effective measures are suggested in order to avoid the crimes against children. The apology of all aspects of sexual life of a family is also provided, various biases with regard to women and marriage are condemned. Generally, the social teaching of Constantinopolitan Patriarchate on a family is the expression of ethics of Christian realism where the recognition of the absoluteness of certain values is joined with the readiness to understand and forgive human errors. In the doctrine of the family, social doctrine from the standpoint of communitarianism passes to the adoption of the principles of Christian personalism.
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Bignotti, Samuele. "Ecumenical Bridges between Orthodox and Catholic Sides: Comparison between Fratelli Tutti of Pope Francis and For the Life of the World. Toward a Social Ethos of the Orthodox Church Signed by the Ecumenical Patriarch Bartholomew". Review of Ecumenical Studies Sibiu 13, n. 1 (1 aprile 2021): 42–50. http://dx.doi.org/10.2478/ress-2021-0004.
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Abstract A large part of Christians in the world have been involved in social topics by these two pastoral documents released by the Holy See and the Ecumenical Patriarchate. Both documents bear the mark of the two Church Primates, Pope Francis and the Ecumenical Patriarch Bartholomew who inspired them and who had already shown interest in themes such as human life, social theology, climate and ecumenism. This essay aims to offer an ecumenical common reading of the two recent documents, Fratelli Tutti and For the Life of the World. Toward a Social Ethos of the Ortho dox Church, considering the pastoral work of the two signatory Primates as authentic ecumenical bridges within the Christian world.
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Yarotskiy, Petro. "Eastern Vatican politics: ecclesiastical and ecumenical manifestations in Ukraine". Ukrainian Religious Studies, n. 48 (30 settembre 2008): 159–82. http://dx.doi.org/10.32420/2008.48.1983.
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The last decade of the last century and the first years of the XXI century. proved to be quite significant both in the realm of Catholic-Orthodox dialogue in the context of the ecumenical concept, as well as in the interest of theological discussion on this subject in extracurricular Catholic circles, represented by the venerable profession of Catholic universities and the Jesuit and allied Jesuits. It should be noted immediately that in these discussions, the voices of Orthodox authorities, with the exception of some clergy of the Eastern Orthodox patriarchates, play a rather modest role. The Moscow Patriarchate occasionally makes ironic replies regarding some of the statements made by Vatican diplomats and, most recently, the pontiff himself. Ukrainian Orthodoxy, divided and focused on intra-Ukrainian church problems, does not respond to the innovations that emerge from Catholic-Orthodox dialogue.
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Радосављевић, Недељко. "ЦРНОГОРСКИ МИТРОПОЛИТ САВА ПЕТРОВИЋ И УКИДАЊЕ ПЕЋКЕ ПАТРИЈАРШИЈЕ 1766. MONTENEGRIN METROPOLITAN SAVA PETROVIĆ AND ABOLITION OF THE PATRIARCHATE OF PEĆ IN 1766". Историјски часопис, n. 69/2020 (30 dicembre 2020): 227–48. http://dx.doi.org/10.34298/ic2069227r.
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Тема рада је став црногорског митрополита Саве Петровића према укидању Пећке патријаршије. Објашњени су проблеми које је Пећка патријаршија имала од Београдског мира 1739. до њеног укидања и припајања Bасељенској патријаршији 1766. Истакнуте су специфичности Црногорске митрополије у том периоду, које су је разликовале од осталих епархија Пећке патријаршије, али нису утицале на пуну и безусловну верност њених митрополита пећком патријаршијском трону. Указано је на разлоге због којих се митрополит Сава Петровић није одлучно изјашњавао против укидања Пећке патријаршије, иако није био потписник молбе којом се оно тражило. Поред тога, отворено је питање његовог односа са васељенским патријархом Самуилом I Ханцерисом, који је од султана Мустафе III затражио берат о Савином потврђивању у митрополитском достојанству. Дато је објашњење разлога због којих је тек 1776. затражио подршку московског митрополита Платона за обнову Пећке патријаршије. Тhe paper examines the attitude of Montenegrin Metropolitan Sava Petrović towards the abolition of the Patriarchate of Peć. It elucidates the problems that the Patriarchate of Peć faced from the Belgrade Peace of 1739 until its abolition and merging with the Ecumenical Patriarchate in 1766. It highlights the specificities of the Montenegrin Metropolitanate in this period, which differentiated it from other eparchies of the Patriarchate of Peć, but did not affect the absolute and unconditional loyalty of its metropolitans to the throne of the Patriarchate of Peć. It points out the reasons why Metropolitan Sava Petrović did not resolutely stand out against the abolition of the Patriarchate of Peć, although he did not sign the plea requesting such abolition. The question of his relationship with Ecumenical Patriarch Samuel I Chazteris, who requested from Sultan Mustafa III the berat on the confirmation of Sava’s metropolitan dignity, is opened. The reasons why only in 1776 he asked for the support of Moscow Metropolitan Platon for the restoration of the Patriarchate of Peć are explained.
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Dumitraşcu, Nicu. "Interpreting the Inter-Christian Relationship and Dialogue with Monotheistic Religions in the Document For the Life of the World". Theology Today 78, n. 4 (22 dicembre 2021): 408–17. http://dx.doi.org/10.1177/00405736211048791.
Testo completoAbstract (sommario):
In this article I briefly examine chapter 6 of the document For the Life of the World issued by the Ecumenical Patriarchate concerning “ecumenical relations and relations with the other faiths.” In the first part, I discuss the relationship between the Orthodox Church and other Christian denominations, and in the second, the dialogue with Judaism and Islam. The document has an optimistic, inspiring, and hopeful tone, but it will simply remain an idealistic statement without a major echo inside of the Christian world and contemporary society.
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Sarapin, Alexander. ""THE FIRST NOT ONLY IN HONOR": ANALYSIS OF ECCLESIOLOGICAL INNOVATION OF HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І". Sophia. Human and Religious Studies Bulletin 19, n. 1 (2022): 39–42. http://dx.doi.org/10.17721/sophia.2022.19.8.
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Based on the statements of Patriarch Bartholomew І, stated in an interview with the New York newspaper National Preacher, an analysis of his ecclesiological innovation is offered. We are talking about a radical revision of the problem of primacy at the level of the Ecumenical Patriarchate. The principle that he declared "first not only in honor" should be taken as evidence of unconditional adherence to the provisions of universalist ecclesiology. On the other hand, his previous statements of agreement with the provisions of Eucharistic ecclesiology should be questioned. The article shows the discrepancy between the principle "the first not only in honor" with certain canons of the Ecumenical Councils. The implementation of this ecclesiological innovation led to a number of irreversible consequences that led to a crisis in relations between some autocephalous Churches. Evidence of this should be recognized: 1) verdict of the Holy Synod of the Moscow Patriarchate (December 2013), which expresses distrust of those ecclesiological innovations that undermine the principle of conciliarism (sobornost); 2) the decision of the Council of Bishops of the Patriarchate of Constantinople (September 2018) to grant autocephaly to a certain Church without coordination with the opinions of the primates of other local Churches; 3) the fact of granting the Tomos to the Orthodox Church of Ukraine (January 2019). Two perspectives are proposed for the further introduction of the principle "the first is not only in honor" in theological discourses. We are talking about the path of "church modernization" or about the resumption of the policy of "Eastern papism" by the Ecumenical Patriarch. Hope is expressed for further efforts by Orthodox theologians in upholding the ecclesiological principle of "primacy in honor, but not in power".
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Tsapko, O. "Relations between the Ukrainian Orthodox Church and Ecumenical Patriarchate of Constantinople in Historical Retrospective". Problems of World History, n. 6 (30 ottobre 2018): 172–86. http://dx.doi.org/10.46869/2707-6776-2018-6-13.
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The article reveals the essence and content of the policy of the Constantinople Patriarchate regarding the Ukrainian Orthodox Church for more than a thousand years of history of mutual relations. Considering these relations in a historical retrospect, they can be chronologically divided into six stages, each of which reflects the process of evolution of the policy of the Constantinople Patriarchate in the Ukrainian Orthodoxy. The author concludes that throughout the history of relations the Patriarchate of Constantinople tried to subjugate Ukraine in general and the Ukrainian Orthodox Church in particular to its spiritual, cultural and political influence. At the same time, the article focuses on the process of liquidation of the Ukrainian Orthodox Church by the Moscow State and the entry of its structures into the Russian Orthodox Church. On this basis, it is proved that the matter of canonical recognition of the Ukrainian Orthodox Church and the creation of a national church is first and foremost an internal problem of Ukraine itself.
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Groen, B. "De Zorg voor Het Milieu en de Grieks-Orthodoxe Kerk". Het Christelijk Oosten 49, n. 1-2 (29 novembre 1997): 103–18. http://dx.doi.org/10.1163/29497663-0490102007.
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The Protection of the Environment and the Greek Orthodox Church This article deals with the attitude of the Patriarchate of Constantinople and the Orthodox Church of Greece regarding the issue of evironment protection. The Messages of the Constantinople Patriarchate from 1989 and from the period 1992-1995, some relevant passages from the 1992 and 1995 synaxeis of the Orthodox Primates, and an address of Patriarch Bartholomaios from 1996 are presented and commented upon briefly. Finally, questions are posed as to the relation between theôria and praxis in Greek theology and spirituality, and as to ecumenical aspects.
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Smit, Peter-Ben. "Charism and Challenge – Old Catholic Ecumenism and the Appeal to the Early Church". Review of Ecumenical Studies Sibiu 11, n. 1 (1 aprile 2019): 58–75. http://dx.doi.org/10.2478/ress-2019-0005.
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Abstarct This paper explores the role of the appeal to the early Church in Old Catholic theology, describing how this appeal has been challenged and further developed through ecumenical dialogue in particular. Noting the various problems involved in this appeal and the manner in which they have been discussed within the Old Catholic (ecumenical) theological discourse, the paper highlights the process of discernment within the Union of Utrecht of Old Catholic Churches, and from that in particular the consultation with the Ecumenical Patriarchate on the subject, and analyses the role of the appeal to the early church in this setting. Notably, the hermeneutically reflected appeal to the early church paved the way for a theologically responsible manner of opening the apostolic ministry to women as well as men.
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Gulyamov, Bogdan. "MODERN SOCIAL DOCTRINE OF THE CONSTANTINOPLE PATRIARCHATE". Educational Discourse: collection of scientific papers, n. 28(11) (30 dicembre 2020): 90–98. http://dx.doi.org/10.33930/ed.2019.5007.28(11)-8.
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The theology of communication suggests looking at man as a being called to communion in general and to communion with God in particular, in God he sees the first Community of Communion, each Hypostasis of the Trinity exists exclusively in a relationship of mutual gift of existence. It has been studied that the church for the theology of communication must be a reflection of the Trinity, be the communication of the individual with God and with other people, the hierarchy only serves such communication, but cannot replace it. Human society must be a space for interpersonal communication, a community or a set of communities. It turns out that the social doctrine of the Ecumenical Patriarchate is consistent with the Christian realism of Richard Niebuhr, according to which all forms of government are far from the gospel ideal, but this does not prevent to distinguish relative evil from absolute evil.
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Obushnyi, Mykola. "POLITICAL COMPONENT IN THE CONFLICTIZATION OF INTERCONFESSIONAL RELATIONS IN UKRAINE". Almanac of Ukrainian Studies, n. 25 (2019): 84–90. http://dx.doi.org/10.17721/2520-2626/2019.25.13.
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The article identifies the place and role of the political component in the conflictization of interconfessional relations in Ukraine by taking into consideration that the network of religious organizations in our country is one of the largest on the European continent. Particular attention is paid to the analysis of the political component in the conflictization of interconfessional relations in Ukrainian Orthodoxy. During more than thousand years the Orthodoxy, despite the conflicts between the churches and their believers in past and present is still the most widespread Christian confession in Ukraine. Moreover, it saved a tendency to the inner unity, including creation of the Local Orthodox Church of Ukraine (OCU). Obtaining by the Orthodox Church of Ukraine on January 6, 2019 from the Ecumenical Patriarchate the Thomas was an important step in founding of independent and competent national church. This is also evidenced by the fact that during the first year of existing of the OCU the number of its parishes increase up to 7,000, not less important is the fact that three churches: The Ecumenical Patriarchate of Constantinople, the Hellenic Church and the Patriarchate of Alexandria recognized the OCU and this already testifies its international acceptance as the part of Orthodoxy. Undoubtedly, the Russian occupation of Crimea and Putin's war in Donbas and the support of these shameful actions by the Russian Orthodox Church (ROC) and its Ukrainian branch, the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) served to the political choices and self-identification of a big part of Ukrainian believers and it gives hope for the gradual stabilization (deconflictization) of interconfessional relations in the Ukrainian Orthodoxy.
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Guliamov, Bohdan. "SOCIAL DOCTRINE OF THE ECUMENICAL PATRIARCHATE ON ECUMENISM AND INTERRELIGIOUS RELATIONS". European philosophical and historical discourse 7, n. 1 (2021): 105–12. http://dx.doi.org/10.46340/ephd.2021.7.1.15.
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Czekalski, Tadeusz. "Balkan Orthodox Churches in Soviet Union policy (in the first years after the Second World War)". Balcanica Posnaniensia. Acta et studia 30 (1 dicembre 2023): 207–24. http://dx.doi.org/10.14746/bp.2023.30.13.
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The aim of the article is to present the concept and actions taken by the Soviet diplomacy and the hierarchy of the Russian Orthodox Church to subjugate the Orthodox communities in the communist Balkan countries. The mechanism of the subjugation of the Balkan churches has been included into a comparative perspective and integrated into the broader concept of the Moscow Patriarchate towards gaining a leading role in the Orthodox world in the first years after the end of the Second World War. The process of dependency and its effects are reflected in diplomatic documents, but also in those produced by the Orthodox Churches themselves. The key element for gaining central position in the Orthodox world by Moscow was the organisation of anniversary celebrations and conferences to integrate the community and to involve it in the implementation of plans towards Soviet political domination. The results of these efforts were very limited in relation to ambitions outlined by the leadership of the Soviet state, revealing differing positions of the major patriarchates, as well as a real strength of authority and prestige that the Ecumenical Patriarchate invariably enjoyed.
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Coman, Viorel. "Orthodox Reflections on Pope John Paul II’s Encyclical Letter on Ecumenism Ut Unum Sint: Reception and Contemporary Relevance". Theology Today 80, n. 3 (ottobre 2023): 304–13. http://dx.doi.org/10.1177/00405736231190330.
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The article reflects on the ecumenical relevance of the encyclical of Pope John Paul II in light of the most recent developments in the Christian Orthodox world: the Holy and Great Council of the Orthodox Church (Crete, 2016) and the ongoing Ukrainian crisis, which determined the Moscow Patriarchate to sever ties with the Constantinople Patriarchate, as the latter recognized the independence of the Ukrainian Orthodox Church. Both the absence of four autocephalous churches from the Council of Crete and the conflict between Constantinople and Moscow over Ukraine shows the very serious conciliar crisis of the Orthodox Church, which reveals a fragmented rather than symphonic Orthodoxy. This article argues that the hermeneutics of ecumenical receptivity that underpins the Encyclical Ut Unum Sint could also guide the Orthodox Church toward a solution to the crisis that affects its synodality or sobornicity. Just as Pope John Paul II invited all Christian churches to a joint reflection on the exercise of primacy, so the Orthodox Church should invite other Christian to a joint reflection on the practice of synodality. In the process of relearning how the embody synodality more fully, the Orthodox Church could benefit from the dialogue with the Christian other.
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Tzoumerkas, Panagiotis. "The Autocephalous Church of Poland during World War II: An Anecdotal Memorandum-Report of the Archbishop Grodno Savva (Sowietow) to the Ecumenical Patriarch Benjamin". Rocznik Teologiczny 65, n. 4 (22 febbraio 2024): 741–96. http://dx.doi.org/10.36124/rt.2023.28.
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This article presents and analyses an unpublished Report by Bishop Grodno Savva to the Ecumenical Patriarch Benjamin on the situation in which the Autocephalous Orthodox Church of Poland found itself after the occupation of Poland by Nazi and Soviet troops (1939-1940). The aim of the Report was, on the one hand, to raise the awareness of the Ecumenical Patriarchate in favor of the Polish Orthodox Church, in support of its autocephalous status and, on the other hand, to condemn Seraphim Lade’s anticanonical actions in Poland. The presentation includes various archival documents and a contemporary bibliography. The original French text of Bishop Savva’s letter and eport is found at the end of the article.
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Trush, Tetiana. "CHRISTIAN GEOPOLITICS: HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І AND UKRAINIAN AUTOCEPHALY". Sophia. Human and Religious Studies Bulletin 19, n. 1 (2022): 67–70. http://dx.doi.org/10.17721/sophia.2022.19.15.
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This article will discuss the role of the Ecumenical Patriarch Bartholomew І in restoring the independence of the Orthodox Church in Ukraine. Today we are witnessing radical changes in our country. These changes are related to the restoration and struggle of Ukraine for its independence. It is a struggle both in the political arena and in the arena of the national church project. Ecumenical Patriarch Bartholomew has been an invaluable help in this direction for Ukraine. Therefore, this article will highlight the path Ukraine has taken to receive Thomas. The giving of Thomas to Ukraine is a solution to a universal global question that has lasted for centuries. Thomas is a borderline of sorts against Russian encroachment on Ukrainian lands, church, and culture. And the events of 2018 at the Cathedral of Bishops of the Ecumenical Patriarchate become important from a geopolitical point of view. The consequence was the restoration of the independence of the Ukrainian Orthodox Church.
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İNCİ, Salih. "Journal of the Ecumenical Patriarchate of Istanbul: Orthodoxia (1926-1963)-(1-38)". Journal of Eurasian Studies / Avrasya İncelemeleri Dergisi 7, n. 2 (3 gennaio 2019): 182–217. http://dx.doi.org/10.26650/jes181203.
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Kitromilides, Paschalis M. "The end of Empire, Greece's Asia minor catastrophe and the Ecumenical Patriarchate". Bulletin of the Centre for Asia Minor Studies 17 (1 dicembre 2011): 29. http://dx.doi.org/10.12681/deltiokms.7.
Testo completoAbstract (sommario):
<p>H εργασία εξετάζει την ιστορία του Οικουμενικού Πατριαρχείου κατά την πρώτη εικοσιπενταετία του 20ου αιώνα, την εποχή του «τέλους των αυτοκρατοριών» ώς ένα ιστορικό δράμα που εικονογραφεί την αριστοτελική έννοια της περιπέτειας: <em>Έστι δε περιπέτεια ή εις τό έναντίον </em>των <em>πραττομένων μεταβολή (Ποιητική</em>, 11, 1). Ανασκοπείται η μεγάλη ακμή του μικρασιατικού ελληνισμού στην οποία απέληξε ή μακρά εποχή των μεταρρυθμίσεων στην Οθωμανική Αυτοκρατορία, όπως ή ακμή αυτή αποτυπώνεται κατά τις αρχές του 20<sup>ου</sup> αιώνα στη μεγάλη αύξηση του πληθυσμού και την ανάπτυξη σημαντικών αστικών κέντρων, παράγοντες πού οδήγησαν και στην αύξηση του αριθμού των μητροπόλεων του Οικουμενικού θρόνου με την ίδρυση δώδεκα νέων μητροπολιτικών δικαιοδοσιών στη Μικρά Ασία και την Ανατολική Θράκη μεταξύ 1900 και 1922. Σημειώνεται επίσης ότι ένα άλλο δείγμα της δημογραφικής ανάκαμψης του μικρασιατικού ελληνισμού υπήρξε ή επανεμφάνιση του ορθόδοξου μοναχισμού στη Μικρά Ασία, πέραν της περιοχής του Πόντου, όπου είχε διατηρηθεί ζωντανός διά των αιώνων λόγω της πυκνότητας του ορθόδοξου αγροτικού πληθυσμού της περιοχής. Η ακμή της εκκλησίας στην ‘Οθωμανική Αυτοκρατορία κατά την εποχή αύτη κατοπτριζόταν και στην εκκλησιαστική αρχιτεκτονική με την ανοικοδόμηση πολλών νέων επιβλητικών ναών στην Κωνσταντινούπολη και σε άλλες περιοχές της αυτοκρατορίας έως το εσωτερικό στις απόμακρες ορθόδοξες κοινότητες της Καππαδοκίας. Σε αντίθεση προς την κατάσταση αυτή της ακμής, <em>ή εις το εναντίον των </em><em>πραττομένων μεταβολή</em>, μετά τη Μικρασιατική Καταστροφή και την κατάργηση της Οθωμανικής Αυτοκρατορίας, άφησε τη Μεγάλη του Χριστού Εκκλησία καθημαγμένη και εμπερίστατη. Στα 1923-1925 ή εικόνα της παρουσιάζεται ριζικά διαφορετική από εκείνην του 1900. Ώ ς συνέπεια της Σύμβασης της Λωζάννης της 30ής Ιανουάριου 1923 για την υποχρεωτική ανταλλαγή των ελληνοτουρκικών πληθυσμών, τα Οικουμενικά Πατριαρχείο απώλεσε τα σύνολο του ποιμνίου του και των μητροπόλεών του από τη Μικρά Ασία και την Ανατολική Θράκη. Από την ανταλλαγή εξαιρέθηκε μόνο ο ελληνορθόδοξος πληθυσμός της νομαρχίας Κωνσταντινουπόλεως και των νήσων Ίμβρου και Τενέδου, με αποτέλεσμα να παραμείνουν εντός της Τουρκικής Δημοκρατίας μόνον η αρχιεπισκοπή Κωνσταντινουπόλεως και τέσσερις μητροπόλεις (Χαλκηδόνος, Δέρκων, Πριγκιπονήσων. Ίμβρου και Τενέδου). Το Οικουμενικό Πατριαρχείο αντιμετωπίστηκε εχθρικό από τις αρχές της νέας Τουρκικής Δημοκρατίας, όπως φάνηκε άπό την υποδαύλιση της κίνησης της λεγάμενης «Τουρκορθόδοξης Εκκλησίας» υπό τον καθαιρεμένο ιερέα Παπαευθύμ Καραχισαρίδη και τη διαρπαγή από αυτόν τριών ναών του Πατριαρχείου στον Γαλατά. Κορύφωση των τουρκικών πιέσεων επί του Πατριαρχείου Κωνσταντινουπόλεως υπήρξε ή απέλαση του νεοεκλεγέντος Πατριάρχη Κωνσταντίνου ΣΤ ' στην Ελλάδα στις 30Ίανουαρίου 1925 ώς ανταλλαξίμου. Παρά την εχθρότητα της επίσημης τουρκικής πολιτικής απέναντί του, τις ποικίλες πιέσεις και τον περιορισμό των κινήσεων των στελεχών του, το Πατριαρχείο Κωνσταντινουπόλεως κατόρθωσε κατά την περίοδο του Μεσοπολέμου να ανασυγκροτηθεί, να αναζωογονήσει την εκκλησιαστική ζωή στην εντός της Τουρκίας δικαιοδοσία του και να παραγάγει ένα πρότυπο μιας μη εθνικής ορθοδόξου εκκλησίας, το οποίο υπήρξε μοναδικό στη μαρτυρία του μεταξύ των άλλων ορθόδοξων εκκλησιών πού παρέμειναν στενό προσδεδεμένες στο αντίστοιχα εθνικό κράτη.</p>
27
Honchar, Yulia, e Anna Korostelova. "THE ECUMENICAL PATRIARCHATE OF CONSTANTINOPLE AFTER THE WORLD WAR I (1918 – 1922)". Bulletin of Agrarian History, n. 39-42 (2022): 153–67. http://dx.doi.org/10.31392/vah-2022.39-42.16.
Testo completo
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Price, Richard. "Constantinople III and Constantinople IV: Minorities Posing as the Voice of the Whole Church". Annuarium Historiae Conciliorum 49, n. 1 (28 aprile 2020): 127–37. http://dx.doi.org/10.30965/25890433-04901007.
Testo completoAbstract (sommario):
Abstract Decisions at ecumenical councils required ‘unanimous’ consensus. This paper treats two councils, Constantinople III (680–81) and Constantinople IV (869–70), which issued decrees where the claim to unanimity was particularly contrived. Although the Acts of Constantinople III try to hide the fact, the account in the Liber pontificalis shows that it took imperial pressure and months of debate before the bishops of the patriarchate of Constantinople came over to the ‘orthodox’, dyothelete side. At Constantinople IV the lack of support for its anti-Photian decrees is shown by minimal number of bishops who chose to attend. These two councils are examples of ‘ecumenical’ decisions that, so far from being unanimous, enjoyed the genuine support of only a minority.
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Bogataj, Jan Dominik. "Eksistencialni ekumenizem v luči kozmologije okrožnice Laudato si'". Res novae: revija za celovito znanost 1, n. 1 (2016): 80–100. http://dx.doi.org/10.62983/rn2865.16.d.
Testo completoAbstract (sommario):
Encyclical Laudato si' represents one of the greatest successes among the actualisations of the idea of the so-called existential ecumenism which puts emphasis on the dialogue between Christian Churches with the purpose of active transferring of the doctrine about concrete, existential problems of every human person, mankind and environment. Crucial contribution was made by the Ecumenical patriarch Bartholomew who is continuing the tradition of Ecumenical patriarchate on the field of ecology, environmentalism and theology for the conservation of creation. The Orthodox thought – which is strongly rooted in the cosmological-liturgical view on the human existence, on ascetic tradition with its call for responsible ethical behaviour, on valuing of the role of man as a priest of creation and on the theological concept of ecological sin – has contributed an integrative part to the encyclical.
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Smyrnov, Andrii. "THE UNIFICATION COUNCIL OF THE ORTHODOX CHURCH OF UKRAINE, 15 DECEMBER 2018". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n. 32 (28 aprile 2021): 32–38. http://dx.doi.org/10.25264/2409-6806-2021-32-32-38.
Testo completoAbstract (sommario):
The article deals with the establishing of the Local Orthodox Church of Ukraine, which took place in December 2018. The revolution of dignity and subsequent Russian armed aggression led to the intensification of the Ukrainian autocephalous movement. The President, the Parliament, the bishops of the UOC-KP, the UAOC, and about ten bishops of the UOC-MP appealed to the Ecumenical Patriarch to grant autocephaly to the Orthodox Church of Ukraine. On October 9-11, 2018, the Synod of the Ecumenical Patriarchate confirmed the resolution to start the procedure of granting autocephaly to the Orthodox Church in Ukraine, considered appeals and carried out canonical rehabilitation of UOC-KP and UAOC leaders Filaret Denysenko and Makariy Maletych, and restored the Patriarch’s stauropegia as the representation to the Ecumenical Patriarchate in Kyiv and repealed the act of 1686. On 15 December, before the unification council started, the UOC-KP and the UAOC held separate meetings during which they both dissolved themselves, which delayed the beginning of the unification council. Every bishop was to bring two people to vote. In the second round, laity and priests did not vote, only bishops. Metropolitan Mykhaiil Zinkevych was forced to withdraw his candidacy during the council before the final vote. In the first round, the score of the three candidates was: Mykhail Zinkevych: 38; Symeon Shostatskyi: 56; Epiphanius Dumenko: 81. In the secomd round, the votes of bishops were as follows: Symeon: 28; Epiphanius: 36. At the Unification Council on December 15, 2018, the establishment of the OCU was announced, its charter was approved and Metropolitan Epiphanius was elected as the Primate. On January 6, 2019, a Tomos on the autocephaly of the Ukrainian Church was granted to him in Constantinople.
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(Tupikin), Metropolitan Isidor of Smolensk and Dorogobuzh. "Contemporary Russian studies of the role of the Patriarchate of Constantinople in the development of the crisis of the unity of world Orthodoxy". Issues of Theology 4, n. 1 (2022): 110–33. http://dx.doi.org/10.21638/spbu28.2022.106.
Testo completoAbstract (sommario):
This article presents an analysis of the church-historical grounds for the termination of Eucharistic communion between the Russian Orthodox Church and the Patriarchate of Constantinople that took place in 2018. In this paper, this topic is considered through the prism of domestic research. The study of the relationship between the Russian Orthodox Church and the Patriarchate of Constantinople moves in several thematic directions: doctrinal, church-historical, geopolitical. The novelty of the analysis is the attempt to systematize modern Russian research and trace the links between current approaches and the pre-revolutionary academic tradition. The historical and canonical dominance of the Patriarchate of Constantinople over other Local Churches did not lead to doctrinal supremacy. Many ecclesiastical-legal judgments that have come out of the modern research environment can conditionally be attributed to two theoretical models of the dispensation of Ecumenical Orthodoxy. Based on the analysis of the historical precedents of the “Phanariotic” foreign policy, most historians and canonists came to the following disappointing conclusions: the diplomatic strategy of the Patriarchate of Constantinople was based on considerations of political pragmatism and personal gain, and was not guided by the fundamental principle of “inter-Orthodox solidarity”. The experience of relations between the Russian Orthodox Church and the Patriarchate of Constantinople in the previous two centuries, as well as contemporary events, lead to an important conclusion: it is necessary to strengthen the research direction in the field of Inter-Orthodox relations, which includes a spectrum of church-historical, church-legal, ecclesiological, geopolitical issues.
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Tchentsova, Vera. "A Patriarchal “Blessing of Release” for the See of Kyiv Dated 1686". Canadian-American Slavic Studies 54, n. 1-3 (13 agosto 2020): 51–71. http://dx.doi.org/10.30965/22102396-05401005.
Testo completoAbstract (sommario):
Abstract The discovery of copies of two texts of the synodal decisions of the Patriarchate of Constantinople concerning the metropolitan see of Kyiv dated 1686, in a manuscript from Athens (MIET/ ΙΠΑ, 22, fol. 202r–204r), presents historians with an opportunity to compare it with their Russian translations done in the 17th century and to identify their possible models. Such a model could be found in the “synodal chrysobull” of 1655 conceding specific rights of church administration to Athanasius Vellerianos, metropolitan of Philadelphia, beyond the borders of his proper diocese (Hellenic Institute in Venice, n. 15 A). In the same way, while experiencing difficulties in carrying out pastoral care in the eparchy of Kyiv, the patriarchate of Constantinople conceded the rights to consecrate the church hierarchy of this see to the patriarchs of Moscow, insisting, however, on the precedence of the ecumenical patriarch in the commemorations during the liturgy.
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Muzychka, Ivan. "Brest Union is a historic event". Ukrainian Religious Studies, n. 81-82 (13 dicembre 2016): 145–49. http://dx.doi.org/10.32420/2017.81-82.748.
Testo completoAbstract (sommario):
A great and significant church, our historic event is the event of the so-called Unity of our Church with the Universe (we do not say here with Rome). Thanks to her we accepted our Christianity and from which we separated, even not knowing when! For some reason there is no such date in the historical calendar of our people! Legally, we belonged to Constantinople, and then we fell under the Moscow Patriarchate, which still calls our return to the Ecumenical Church as a betrayal, apostasy, union with heretics, and promise. Whom? From whom? How?
34
Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century". Genesis: исторические исследования, n. 1 (gennaio 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.
Testo completoAbstract (sommario):
Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute the jurisdictional affiliation of the United States by issuing the corresponding tomos. This article is dedicated to interaction between the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the territory of the United States during the 1908 – 1924. The author explores the influence of Greece upon the relationship between the two Orthodox jurisdictions in North America. The activity of the Patriarchate of Constantinople in the United States is compared to political events of Greece. The history of Orthodoxy in the United States in the first quarter of the XX century is highly researched however, the actions of church organizations are not always viewed from the perspective of the foreign policy of the countries involved. The conclusion is made on the possible influence of the Greek governmental forces on the Patriarchate of Constantinople, which in turn, stepped into the jurisdictional conflict with the Russian Orthodox Church.
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Marcu, Doru. "Orthodoxy and Ecumenical Dialogue after Crete Synod (2016) and Social Ethos Document (2020): History, Critical Positions and Reception". Religions 14, n. 7 (20 luglio 2023): 936. http://dx.doi.org/10.3390/rel14070936.
Testo completoAbstract (sommario):
In this study, I will analyse the position of the Orthodox Church(es) towards the ecumenical dialogue in accordance with the documents approved by the Synod of Crete (2016), but also with the social document For the Life of the World of the Ecumenical Patriarchate (2020). After a brief presentation of the important moments of the historical journey for the meeting of the Synod, I will present the most important internal and reception issues of it. In the following, I will present the reason for the publication of the social document and the relation with the Synod of Crete. In the last part of the study, I will deal critically with a theological synthesis on the following topics: ecclesiological self-identity, Trinitarian baptism, the quality of being a Christian, the Orthodox Church and the Churches, ecumenism for dialogue, for witnessing, and cooperation. Of course, in the end, I will present the most important conclusions.
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Horyacha, Maria. "The Ukrainian Orthodox Churches in the Crucible of War". COMMUNIO VIATORUM 65, n. 2 (1 novembre 2023): 129–65. http://dx.doi.org/10.14712/00103713.2023.2.4.
Testo completoAbstract (sommario):
The article examines the main transformations in Ukrainian Orthodoxy over the past few years, with a special focus on the position of Orthodox Churches in Ukraine after the outbreak of Russia's full-scale war against Ukraine. Tracing the course of events in the Orthodox Churches in Ukraine over the last year of the war, the author shows how the war accelerated the irreversible process of separation of Ukrainian Orthodoxy from the Russian Orthodox Church and their withdrawal from Moscow's influence. Taking into account the moods in the Churches, Ukrainian society and the involvement of the state in this process, she considers possible scenarios for the development of events in the near future, assesses their probability and tries to project the most likely one. Pointing out the advantages and disadvantages, dangers and outcomes of each of these scenarios, the author concludes that the Ukrainian Orthodox Church of the Moscow Patriarchate, if it does not radically change its course and continues to maintain ties with the Moscow Patriarchate, is destined to gradual decline in Ukraine, while the Orthodox Church of Ukraine under the jurisdiction of the Ecumenical patriarchate has a great chance of growing and eventually obtaining recognition of its autocephaly in the Orthodox world.
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Kuczara, Konrad. "Między Kijowem a Konstantynopolem Relacje Kościoła ukraińskiego z Patriarchatem Ekumenicznym (X–XXI w.)". Kultury Wschodniosłowiańskie - Oblicza i Dialog, n. 9 (20 dicembre 2019): 67–95. http://dx.doi.org/10.14746/kw.2019.9.6.
Testo completoAbstract (sommario):
Relations between the Ukrainian Church and Constantinople were difficult. This goes back as far as 988, when the Christianisation of the Rus created a strong alliance between Kiev and the Byzantine Empire. There were times when Constantinople had no influence over the Kiev Metropolis. During the Mongolian invasion in 1240, the Ukranian region was broken up and Kiev lost its power. The headquarters of the Kiev Metropolis were first moved to Wlodzimierz nad Klazma in 1299 and then to Moscow in1325. In 1458 the Metropolis of Kiev was divided into two; Kiev and Moscow, but Kiev still remained under the jurisdiction of the Patriarchate of Constantinople. Since that time, the orthodox hierarchs of Moscow no longer adhered to the title Bishop of Kiev and the whole of Rus and in 1588 the Patriarchate of Moscow was founded. In 1596 when the Union of Brest was formed, the orthodox church of the Polish Lithuanian Commonwealth was not liquidated. Instead it was formally revived in 1620 and in 1632 it was officially recognized by king Wladyslaw Waza. In 1686 the Metropolis of Kiev which until that time was under the Patriarchate of Constantinople was handed over to the jurisdiction of Moscow. It was tsarist diplomats that bribed the Ottoman Sultan of the time to force the Patriarchate to issue a decree giving Moscow jurisdiction over the Metropolis of Kiev. In the beginning of the 19th century, Kiev lost its Metropolitan status and became a regular diocese of the Russian Orthodox Church. Only in the beginning of the 20thcentury, during the time of the Ukrainian revolution were efforts made to create an independent Church of Ukraine. In 1919 the autocephaly was announced, but the Patriarchate of Constantinople did not recognize it. . The structure of this Church was soon to be liquidated and it was restored again after the second world war at the time when Hitler occupied the Ukraine. In 1992, after the dissolution of the Soviet Union, when Ukraine gained its independence, the Metropolitan of Kiev requested that the Orthodox Church of Ukraine becomes autocephalous but his request was rejected by the Patriarchate of Moscow. Until 2018 the Patriarchate of Kiev and the autocephalous Church remained unrecognized and thus considered schismatic. In 2018 the Ecumenical Patriarchate of Constantinople looked into the matter and on 5thJanuary 2019, the Orthodox Church of Ukraine received it’s tomos of autocephaly from Constantinople. The Patriarchate of Moscow opposed the decision of Constantinople and as a result refused to perform a common Eucharist with the new Church of Ukraine and with the Patriarchate of Constantinople.
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Костромин, К. А. "Autocephaly of 1448 and relations between the Russian Church and Local Churches". Церковный историк, n. 4(14) (20 dicembre 2023): 15–29. http://dx.doi.org/10.31802/ch.2023.14.4.001.
Testo completoAbstract (sommario):
Провозглашение автокефалии в 1448 году поставило под вопрос дальнейшие отношения Русской Церкви с Поместными Православными Церквями. Статья посвящена решению двух вопросов: характеру переписки с вселенскими патриархами в эпоху автокефалии и судьбе термина «вселенский» применительно к церковной юрисдикции в контексте идеологемы «Москва — Третий Рим». В статье сделан вывод, что переписка с Константинопольским патриархатом велась сначала великим князем Василием Тёмным, во второй половине 1450-х — святителем Ионой, после чего прекратилась. Причины этого можно видеть в развитии экклезиологического аспекта идеологемы «Москва — Третий Рим», в рамках которой термин «вселенский» перешел предстоятелю Русской Церкви. The proclamation of the autocephaly in 1448 called into question the relations of the Russian Church with the Local Orthodox Churches. The article deals with two issues: the nature of correspondence with the ecumenical patriarchs in the era of autocephaly and the fate of the term «ecumenical» in relation to ecclesiastical jurisdiction in the context of the ideologem «Moscow is Third Rome». The article concludes that correspondence with the Patriarchate of Constantinople was conducted first by Grand Prince Vasily Temny, in the second half of the 1450s — by Saint Jonas, after this period the correspondence was ceased. The reasons for this can be seen in the development of the ecclesiological aspect of the «Moscow — Third Rome» ideologem, under which the term «ecumenical» was passed to the Primate of the Russian Church.
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Thiani, Evangelos. "The Russian Orthodox Church in Africa – For Political or Ecclesial Reasons?" Studies in World Christianity 30, n. 2 (luglio 2024): 249–68. http://dx.doi.org/10.3366/swc.2024.0473.
Testo completoAbstract (sommario):
Since 1921, the See of Saint Mark has been the sole canonical Eastern Orthodox Church serving the African continent. Alexandria allows presbyters from other Orthodox jurisdictions to serve immigrants of their nations, but under local Alexandrian jurisdictions. This practice of not having other Orthodox jurisdictional dioceses or bishops in Africa has helped eliminate the so-called ‘diaspora problem’ ( Holy and Great Council 2016 ) in Africa. That was until December 2021, when the Patriarchate of Moscow created two dioceses in Africa, after Alexandria supported the 2019 autocephaly of Ukraine awarded by the Ecumenical Patriarchate. Was this invasion done for ecclesiastical reasons or state politics? What caused Alexandrian clerics to leave their mother Church? Did the Moscow–Ukrainian war, schism and autocephaly cause this? Using textual and oral evidence, this study unveils the Russian state using their inherent religious-state model as the reason for Moscow's invasion of Alexandria, and the Alexandrian clerics having joined Moscow because of administrative challenges of their dioceses, long before the Ukrainian autocephaly and war.
40
Chrysostomides, Julian, Richard Clogg e Charalambos Dendrinos. "The tombstone of an Ecumenical Patriarch in Muswell Hill, London: Meletios II (1700-80, r. 1768–9)". Byzantine and Modern Greek Studies 41, n. 2 (18 settembre 2017): 229–38. http://dx.doi.org/10.1017/byz.2017.1.
Testo completoAbstract (sommario):
This article examines the tombstone of Meletios II, a native of Tenedos, who was briefly Ecumenical Patriarch in 1768–9. It also offers an account of his troubled patriarchate and sketches events in the rest of his ecclesiastical career. This hitherto unknown tombstone has rested for an indeterminate number of years in the garden of North Bank, a large Victorian mansion in Pages Lane in the North London suburb of Muswell Hill. It appears to have been in the grounds of North Bank before the house became an annexe of Muswell Hill Methodist Church. It is not known where in the Ottoman Empire Meletios' grave was originally situated, nor has it been possible to establish the circumstances in which the tombstone came to North Bank. On the basis of the inscription on the tombstone it is possible to establish Meletios' previously unknown date of death, 5 January 1780. It appears to be one of the earliest known tombstones of an Ecumenical Patriarch during the period of the Tourkokratia.
41
Aleksov, Bojan. "Religion and politics in the Orthodox world: the Ecumenical Patriarchate and the challenges of modernity". Middle Eastern Studies 55, n. 3 (23 febbraio 2019): 479–80. http://dx.doi.org/10.1080/00263206.2019.1568996.
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Vasilevich, Natallia. "The 1920 Encyclical of the Ecumenical Patriarchate and the Proposal for a “League of Churches”". Ecumenical Review 72, n. 4 (ottobre 2020): 673–82. http://dx.doi.org/10.1111/erev.12557.
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Tokman, Volodymyr. "UKRAINIAN AUTOCEPHALY IN NATIONAL AND GLOCAL CONTEXTS". Strategic Panorama, n. 1 (30 dicembre 2023): 47–58. http://dx.doi.org/10.53679/2616-9460.1.2023.05.
Testo completoAbstract (sommario):
The article focuses on the development of the Orthodox Church of Ukraine (OCU) after receiving a Tomоs of Autocephaly. In particular, it briefly describes the structure of the Orthodox environment in Ukraine and distinguishes its key representatives as well as takes account of change in the configuration of the Orthodox map of the country after the formation of the ОCU. Special attention is paid to the institutional development and social activities of the ОCU, which include the formation of its religious network, the transition of parishes from the jurisdiction of the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) to the jurisdiction of the ОCU, and the establishment of the ОCU administrative and organizational structures. Interfaith dialogue between the ОCU and the Ukrainian Greek Catholic Church (UGCC) indicates that both churches are ready to jointly revive the Kyiv church tradition. The article also addresses the dynamics of confessional preferences of Ukrainians in the changing religious landscape of the country.
The author argues that Ukrainian autocephaly is important for strengthening the humanitarian security of the state, leveling pro-Russian imperial messages in the national information space, as well as for comprehending the structural subordination of the UOC (MP) to the Russian Orthodox Church (ROC).
The establishment of the OCU is analyzed in the article not only as a significant achievement in the post-Soviet and post-socialist space in the context of leaving the orbit of the Moscow Patriarchate, but also as an impetus for renegotiating relations in Ecumenical Orthodoxy.
Autocephaly enabled the ОCU to become a subject of international church policy, to conduct a direct dialogue with other Orthodox churches, and to apply for participation in representative religious organizations. Recognition of the Autocephalous Church of Ukraine by the Church of Greece, the Patriarchate of Alexandria and all Africa and the Church of Cyprus significantly contributed to the ОCU's progress.
The leitmotif of this article is the destructive role of the ROC in Ecumenical Orthodoxy at large and their interference with the recognition of the ОCU by the other orthodox churches in particular. The author concludes that the future prospects of the ОCU will depend on the elaboration and implementation of its own development strategy.
44
Bolduma, Viorel. "Activitatea ctitoricească internă a domnului Țării Moldovei Vasile Lupu (1634-1653)". Revistă de Ştiinţe Socio-Umane = Journal of Social and Human Sciences 44, n. 1 (2020): 60–72. http://dx.doi.org/10.46727/jshs.2020.v44.i1.p60-72.
Testo completoAbstract (sommario):
The first half of the 17 th century represents for Europe a period of spiritual confrontation, which complements or interferes with those of a politico-military nature . In this context, Vasile Lupu reigned in the Țara Moldovei (1634-1653 ). Longevity led to political stability, including economics. This allowed Vasile Lupu to carry out a fruitful and domestic work as well. He built churches and monasteries, endowing them with their estates and giving them various taxes. Its most important foundation was the Trei Ierarhi Church, where the relics of Saint Parascheva were brought from the Ecumenical Patriarchate. By these actions Vasile Lupu strengthened the position of the Orthodox Church in the Țara Moldovei.
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Baar, Vladimír, Martin Solík, Barbara Baarová e Jan Graf. "Theopolitics of the Orthodox World—Autocephaly of the Orthodox Churches as a Political, Not Theological Problem". Religions 13, n. 2 (25 gennaio 2022): 116. http://dx.doi.org/10.3390/rel13020116.
Testo completoAbstract (sommario):
The recognition of the autocephaly of the Ukrainian Orthodox Church (UOC) by the Ecumenical Patriarchate in 2019 sparked a debate in the Orthodox world about the legitimacy of such an act. In the present study, we aim to explain, through the concept of theopolitics, this event which has caused a schism in the contemporary Orthodox Church. Following a brief introduction to Buber’s concept of theopolitics, we focus on a historical overview, demonstrating that the problems of the Orthodox world do not originate in theological issues, as it might seem at first glance, but primarily in political issues. The case of the autocephaly of the Ukrainian Orthodox Church proves the importance of theopolitics.
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Starodub, Andriy. "COPIES OF THE PATRIARCHAL AND SYNODAL-CANONICAL TOMOS 1924 IN THE POLISH ARCHIVES". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n. 32 (28 aprile 2021): 134–39. http://dx.doi.org/10.25264/2409-6806-2021-32-134-139.
Testo completoAbstract (sommario):
The article attempts to find out in the Polish archives copies of the Patriarchal and Synodal-Canonical Tomos of the Ecumenical Patriarchate dated November 13, 1924. The peculiarities of the perception of the status of this document by Polish officials (de facto – as an international agreement) are analyzed. It is determined that the term «authentic Tomos» was used both for the official public copy in Greek and for a copy of the French translation certified by the Chancellery of the Holy Synod of the Patriarchate of Constantinople. The dates of receipt of copies of the document in Poland, as well as their transfer to the Ministry of Religious Affairs and Public Education and Warsaw Metropolitan Dionizy (Valedynskiy) of have been set. The information about the place of preservation of the authentic copy in French has been checked and clarified. Evidence is given in favor of the version that the Greek copy of Tomos was kept in the Polish state archives during 1926-1939, and not in the archives of the Warsaw Orthodox Metropolis. The validity of assumptions about the fate of this copy after 1939 was assessed, in particular, the possibility of finding it in archives outside Poland. A verification of the widespread notion that a key copy of the 1924 Tomos was sent to Moscow in 1948 has been verified. The author concluded that the uncertainty as to whether the authentic copy of the Tomos 1924 has been preserved «reflects» both the vicissitudes of the struggle for autocephaly of the Polish Orthodox Church and the specifics of state-church relations in different periods.
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Hotchkiss, Michael. "Semiotics of Strategic Narratives of "Antichrist" in Russia’s War in Ukraine". European Conference on Cyber Warfare and Security 22, n. 1 (19 giugno 2023): 239–47. http://dx.doi.org/10.34190/eccws.22.1.1102.
Testo completoAbstract (sommario):
The Russian war in Ukraine which began on February 24, 2022 coincides with the ongoing schism of the Moscow Patriarchate of the Russian Orthodox Church from the Ecumenical Patriarchate of Constantinople, to which the Orthodox Church of Ukraine affiliates. In this setting, spiritual and secular leaders in Russia and Ukraine have mutually utilised narratives of the Antichrist and Satan to explain Russian attacks on Ukraine, imbuing a “spiritual” dimension to the strategic communications in the conflict. This paper applies a semiotic approach to analysing the antichrist and satanic myths at play in the context of ideological “strategic narratives”, and the conflict of meanings which emerges from these competing narratives. In Russia, these ideomyths have long been utilised as ideological tools which place the nation metaphysically in perennial militant opposition to the West. However, Ukraine which is striving to leave the Russian orbit and join the West has reciprocally framed Russia and its leader in similar concepts. In conclusion, this paper argues that there is opportunity for the creation of political messaging which can frame the conflict in spiritual and moral terms that can resonate with both Western and Russian thinkers.
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Sõtšov, Andrei. "The Ecumenical and Patriotic Activity of the Estonian Eparchy in the Context of Soviet Politics of Religion in 1954–1964". Politics and Religion 5, n. 1 (16 marzo 2012): 36–52. http://dx.doi.org/10.1017/s1755048311000629.
Testo completoAbstract (sommario):
AbstractThe post-Stalinist decade resulted in a temporary liberalization in Soviet religious policy in 1956–1957, followed by an intensification of administrative suppression of religious life during the years 1958–1964. A close evaluation of archival sources reveals the quiet two-faced tendencies of Soviet religious policies vis-a-vis the Orthodox Church of occupied Estonia: on one hand, the dozens of orthodox congregations at the local level were forcibly liquidated and the number of clerics decreased rapidly; on the other hand, the patriotic and ecumenical activities of the administration of the Estonian Eparchy increased dramatically and achieved its “golden era” during the tenure of its new bishop of Tallinn, Aleksii Ridiger (the future patriarch Aleksii II of Moscow). This study describes in detail the gradual increase in the interference of Soviet propaganda with the ecumenical and patriotic activity of the Estonian Eparchy from 1959. In the course of subsequent restrictions and the persecution of religion under Khrushchev, the Estonian Diocese of the Moscow Patriarchate was integrated into the larger scheme of Soviet peace propaganda and ecumenical cooperation. This took the form mainly of the joint reception of foreign church delegations which coincided with the tenure of Bishop Aleksii, who played a big role in the Moscow hierarchy as well as in the external affairs of the Russian Orthodox Church. Visits of Church delegations in Tallinn and Kuremäe monastery became a kind of “show piece” of religious freedom and played their part in Soviet peace propaganda. In conclusion, the rise and ebb of the patriotic and ecumenical activity of the Orthodox diocese in occupied Estonia were influenced by the changes, which took place among the USSR's highest authorities in the religious policies level and by the transition from Stalinist totalitarian dictatorship toward Nikita Khrushchev's more oligarchical system.
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Marcu, Doru. "The Week of Prayer for Christian Unity from a Romanian Orthodox Perspective: A Historical and Missiological Analysis of Common Prayer". Religions 14, n. 2 (28 gennaio 2023): 163. http://dx.doi.org/10.3390/rel14020163.
Testo completoAbstract (sommario):
Every year, the member Churches of the World Council of Churches (WCC) are called to actively participate in the meetings organized in the Week of Prayer for Christian Unity. From my perspective, these moments are an extraordinary opportunity to share in the richness of the Orthodox tradition, which means an act of confession and authentic witness. In the first part, I will present critically the canonical synthesis of the Orthodox, the concept of “Ecumenical Eucharist” and of Lima Liturgy, followed by the recommendations of the Special Commission for Orthodox participation in the WCC regarding confessional and interconfessional common prayer. Then, this article will make a historical presentation of the week of prayer. It is very important to know how this initiative started and how it was accepted at the beginning and over the years. At least in Romania, where we have an Orthodox majority, this week has become a controversial issue produced by those who are against ecumenical dialogue. A special attention is for the actual practice approved by the Romanian Patriarchate. Finally, the article will present the statements of the new Orthodox documents and it will end with some conclusions about this moment of common Christian witness.
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LIVTSOV, V. A. "INTERACTION OF THE RUSSIAN ORTHODOX CHURCH AND FOREIGN RUSSIAN CHURCH EMIGRATION WITH THE ECUMENICAL MOVEMENT IN 1940–60-s." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 9, n. 3 (2020): 75–86. http://dx.doi.org/10.22394/2225-8272-2020-9-3-75-86.
Testo completoAbstract (sommario):
The aim of the article is to consider the relationship between the Russian Orthodox Church and the breakaway Russian Orthodox Church Abroad and the Western European Exarchate of Constantinople Patriarchate for parishes of the Russian tradition with the World Council of Churches. These relations are analyzed from the point of view of the participants' political interests and interference of party and state power in the USSR into these processes.