Bibliografie tematiche / Orthodox Greek church

Letteratura scientifica selezionata sul tema "Orthodox Greek church"

Autore: Grafiati
Pubblicato: 27 luglio 2024
Ultima modifica: 29 luglio 2024

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Articoli di riviste sul tema "Orthodox Greek church"

1

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.

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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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2

Klimkowski, Tomasz. "Terminologia religioasă românească și diviziunile confesionale – versiunea ortodoxă și cea greco-catolică a Dumnezeieștii Liturghii". Numéro spécial 23, n. 2 (15 dicembre 2023): 251–60. http://dx.doi.org/10.4467/20843917rc.23.027.18521.

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Religious Terminology in Romanian and Confessional Divisions – the Orthodox and Greek Catholic Versions of the Divine Liturgy The articles presents some differences regarding the terminology used by the Romanian Orthodox Church, on the one hand, and the Romanian Church United with Rome, Greek-Catholic, on the other. The analysis is based on the text of the Divine Liturgy of Saint John Chrysostom. The differences concern not only strictly religious terms, but also neutral words. This seems to be the result of a deliberate linguistic policy of the Greek Catholic Church, which often uses different terms than the Romanian Orthodox Church. The Orthodox terms in question were borrowed from Slavonic or Greek, while the Greek Catholic terms are Romanian words inherited from Latin or recent loanwords from Latin and modern Romance languages.
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3

Babie, Paul. "All Roads Lead to New Rome: The Canonical Origins and Status of the Orthodox and Greek Catholic Churches of Ukraine". Ecclesiastical Law Journal 25, n. 2 (28 aprile 2023): 211–36. http://dx.doi.org/10.1017/s0956618x23000066.

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This article provides a brief account of the historical origins and canonical status of the three modern Orthodox and Greek-Catholic churches of Ukraine: the Orthodox Church of Ukraine, the Ukrainian Orthodox Church-Moscow Patriarchate, and the Ukrainian Greek-Catholic Church. It contains four parts. The first briefly recounts the origins of Byzantine Christianity and the fused form of state and church governance that developed in Constantinople from the 4th to the 15th centuries. The second examines the Great Schism of 1054, which cleaved Eastern and Western Christianity, sending Eastern Orthodox Christianity down the path of territory- or nation-based churches constituted by eucharistic ecclesiology; this would ultimately give rise to the Ukrainian Orthodox Church-Moscow Patriarchate in the Slavic lands that would become Ukraine. The third part considers two modern schisms, the Little Schism of 1596, which produced the Ukrainian Greek-Catholic Church, and the Final Schism of 2018–2019, which brought into existence the Orthodox Church of Ukraine. Drawing upon eucharistic ecclesiology, the final part offers brief concluding reflections concerning the ongoing implications of these three schisms for Orthodox Christianity in Ukraine.
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4

Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society". Religious Freedom, n. 20 (7 marzo 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.

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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.
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5

Dudra, Stefan. "Missionary Action of the Orthodox Church among Greek Catholics in the Recovered Territories as Part of the Religious Policy of the State in the People’s Republic of Poland". Studia Religiologica 53, n. 2 (2020): 77–88. http://dx.doi.org/10.4467/20844077sr.20.006.12509.

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The aim of the article is to analyze the missionary action of the Orthodox Church undertaken among Greek Catholics in the Recovered Territories of Poland following World War II. As a result of “Operation Vistula” the Orthodox and Greek Catholic population was settled in the Recovered Territories. As a result of the communist policy implemented by the communist authorities, the Orthodox Church took action to provide religious care to Greek Catholics. This policy was aimed at significantly weakening the Greek Catholic Church. It was also hoped that it would be liquidated. Despite the attempts made, the Greek Catholics preserved their identity, and after 1956 they began the process of building their own parish structure.
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Dudra, Stefan. "Missionary Action of the Orthodox Church among Greek Catholics in the Recovered Territories as Part of the Religious Policy of the State in the People’s Republic of Poland". Studia Religiologica 53, n. 2 (2020): 77–88. http://dx.doi.org/10.4467/20844077sr.20.006.12509.

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Abstract (sommario):
The aim of the article is to analyze the missionary action of the Orthodox Church undertaken among Greek Catholics in the Recovered Territories of Poland following World War II. As a result of “Operation Vistula” the Orthodox and Greek Catholic population was settled in the Recovered Territories. As a result of the communist policy implemented by the communist authorities, the Orthodox Church took action to provide religious care to Greek Catholics. This policy was aimed at significantly weakening the Greek Catholic Church. It was also hoped that it would be liquidated. Despite the attempts made, the Greek Catholics preserved their identity, and after 1956 they began the process of building their own parish structure.
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7

Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)". Review of Ecumenical Studies Sibiu 10, n. 1 (1 aprile 2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.

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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars from outside this field tend to promote the Septuagint as the Old Testament of the Orthodox Church. I shall use the argument of authority, which is improper for scientific argumentation, but it suits my research, as I try to understand the confessional positions held within Eastern Orthodoxy. Consequently, if a certain saint, acknowledged as such by a national Orthodox Church or by the entire Eastern Orthodox communion, embraces a particular view on this subject, this bears significantly on the issue.
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8

Kahamlyk, Svitlana. "INTERFAITH CONFRONTATION IN MODERN UKRAINE: FORMS OF MANIFESTATION AND WAYS OF COUNTERACTION". Almanac of Ukrainian Studies, n. 27 (2020): 94–99. http://dx.doi.org/10.17721/2520-2626/2020.27.14.

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The aim of the article is to clarify the essence of the main forms of inter-confessional confrontation in Ukraine among Christian churches and to find ways to counteract them in order to religiously and nationally consolidate Ukrainian society. Conflictogenic factors influencing the interfaith confrontation in modern Ukraine have been identified. There are two main groups of interfaith conflicts, each of which has special forms of interfaith confrontation and different phases of their severity: conflicts between Orthodoxy and other denominations; conflicts in the Orthodox environment. It is substantiated that with the restoration of the Ukrainian Churches during the rise of Ukrainian independence in the 90s of the twentieth century. interfaith relations have become more acute, which is associated with both the split of Ukrainian Orthodoxy and the actualization of the long-standing conflict between Orthodoxy and the revived Ukrainian Greek Catholic Church. The reasons for the confrontation in the Orthodox environment were conflicts of corporate interests between individual Orthodox church institutions, different views of each of them on the principles of the unification process and a radically opposite understanding of canonicity. The formation of the Orthodox Church of Ukraine, although integrating the interests of the two Orthodox denominations (UOC KP and UAOC), at the same time did not eliminate inter-confessional contradictions with the UOC within the Moscow Patriarchate. It is concluded that the realities of Ukrainian church life encourage an active search for ways to counteract interfaith confrontation, a key aspect of which should be the establishment of a new format of socio-religious communication in the coordinates "Church-Church", "Church-State", "Church-Society". In a practical sense, effective means of its implementation can be: interfaith dialogue, building the Orthodox Church of Ukraine, countering Russian ideological aggression, strengthening the role of the media in overcoming religious threats.
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CORANIČ, JAROSLAV. "The Liquidation of the Greek Catholic Church in Communist Czechoslovakia, 1948–50". Journal of Ecclesiastical History 72, n. 3 (9 febbraio 2021): 590–610. http://dx.doi.org/10.1017/s0022046920001487.

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This article examines the liquidation of the Greek Catholic Church in Czechoslovakia following the Communist takeover in February 1948. The Greek Catholic Church was to be separated from the mother Catholic Church and incorporated into the Orthodox Church. The process culminated at the irregular Sobor (synod) of Prešov held on 28 April 1950. The synod was orchestrated and headed by the ruling Communist party, which enforced its conclusions. Greek Catholics were either outlawed or compelled to become Orthodox, although their situation slightly brightened during the Prague Spring of 1968 when their Church became legal again.
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Milošević, Zoran. "Fanar and the Serbian Orthodox Church". Srpska politička misao, n. 00 (2023): 4. http://dx.doi.org/10.5937/spm82-47089.

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When analyzing the relations of the Fanar - Patriarchy of Constantinople - towards the Serbian Orthodox Church, we have different periods. These are: periods of cooperation and periods of confrontation which were initiated by the Fanar. In this paper, we will talk about the period of confrontation. After the fall of the medieval Serbian state under the rule of the Ottoman Empire, the Orthodox found itself under the rule of the Muslims. Their position worsened with the abolition of the Patriarchate of Peć in 1766. It happened due to several things. The main reason cited is the mistrust of the Porte towards the Serbian Church and the work of the Fanariot Greeks who wanted to subjugate the Patriarchate of Peć to the Greek Church. The very act of abolition was preceded by attempts at Hellenization. It was not seen only in Serbia, but also in Bulgaria, where many learned Bulgarians considered themselves Greeks. Simultaneously with the arrival of Greek bishops at the head of the Serbian dioceses, the merciless plundering of the Serbian people began. It was one of the main reasons for the Islamization of not only the Serbs, but other peoples as well. The second period is contemporary. In it, Fanar(iots) disputes the autocephaly of the Serbian Orthodox Church, as well as the territories under its jurisdiction. That is why they renamed it to the "Church of Serbia". Thereby taking away all dioceses outside the territory of the present-day state of Serbia from the Serbian Orthodox Church.
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Più fonti

Tesi sul tema "Orthodox Greek church"

1

Kyrus, Nicholas Byron. "A Greek Orthodox chapel". Thesis, Virginia Polytechnic Institute and State University, 1986. http://hdl.handle.net/10919/53716.

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My intention is to examine the evolution of early Christian architecture and redefine the role of the building type today, proposing an alternative design for the setting of the liturgy in the Greek Orthodox tradition.
Master of Architecture
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2

Shportun, Peter Michael. "The Greek captivity of the Church of Antioch, 1724 to 1899". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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3

Alexis, Peter S. "Millstones and milestones of the Mill City the Greek Orthodox experience in Lowell, Massachusetts /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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4

Petrou, Argiris. "The design and implementation of a catechesis for evangelical converts from a Greek Orthodox background". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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5

Brashier, Rachel Nicole. "Voice of Women in Byzantine Music Within the Greek Orthodox Churches in America". OpenSIUC, 2012. https://opensiuc.lib.siu.edu/theses/834.

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Byzantine chant, the music of the Greek Orthodox Churches in America, embeds meanings and functions as a methodological tool which constructs and teaches about the role of women within church communities. This thesis explores how as cultural group identity, belongingness, and gender identity are semiotically iconized, purified, and recursively transmitted through the liturgical music of the church, specifically hymns about women saints and The Akathist Hymn to the Mother of God. This work is a culmination of twelve years of ethnomusicological fieldwork conducted by the author in Midwestern Greek Orthodox churches and monasteries, using participant-observation techniques. The work outlines the basic musicological theory of Byzantine chant, describes how the portrayal of women in liturgical music provides templates for the desired behavior of females within the community, and examines how Byzantine music works as a memory aid, teaching tool, and constructor of social ideas in relationship to the roles of women.
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Lloyd-Moffett, Stephen R. "Holy Preveza the bishop, the monastery, and the people of a modern provincial Greek town /". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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RePass, John F. "Translation, from the Greek Octoechos, of the complete vespers and weekday matins Aposticha, with introductory discussion of approach and principles". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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8

Kapsalis, Charalampos. "The participation of laity in the teaching office of Christ in the Greek Orthodox Church during the period of Tourkokratia". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Jaššo, Jaroslav. "The reconciliation process between the Greek Catholic Church and the Russian Orthodox Church in Ukraine through the healing of memories". Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0829.

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Howrilka, Richard F. "From Uzhorod to Johnstown past, present, and future of the Carpatho-Russian Orthodox Church and its people /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Libri sul tema "Orthodox Greek church"

1

Roussou, Maria. I am a Greek Orthodox. New York: Watts, 1987.

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2

Mass.) Saint Vasilios Greek Orthodox Church (Peabody. 1906-2006: Saint Vasilios Greek Orthodox Church. Peabody, Mass: Saint Vasilios Greek Orthodox Church, 2007.

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Constantelos, Demetrios J. Understanding the Greek Orthodox Church: Its faith, history, and practice. Brookline, Mass: Hellenic College Press, 1990.

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4

Albert, Anthony W. Saint George Greek Orthodox Church, Fort Smith, Arkansas. [Fort Smith, Ark.?]: Pax Syriana Press, 1998.

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5

Calivas, Alkiviadis C. Great week and Pascha in the Greek Orthodox Church. Brookline, Mass: Holy Cross Orthodox Press, 1992.

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6

Paul, Lazor, a cura di. Evening worship in the Orthodox Church. Crestwood, N.Y: St. Vladimir's Seminary Press, 1985.

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7

Mass.) Saint Nicholas Greek Orthodox Church (Lexington. Treasured recipes of the Saint Nicholas Greek Orthodox Church Community. Lenexa, Kansas: Cookbook Publishers, Inc., 2000.

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8

K, Litsas Fotios, e Greek Orthodox Archdiocese of North and South America. Dept. of Communications., a cura di. A Companion to the Greek Orthodox Church: Essays and references. 2a ed. New York: Dept. of Communication[s] Greek Orthodox Archdiocese of North and South America, 1988.

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9

Harakas, Stanley S. The Orthodox church: 455 questions and answers. Minneapolis, Minn: Light & Life Pub. Co., 1987.

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10

Patrinacos, Nicon D. A dictionary of Greek Orthodoxy =: Lexikōn Hellēnikēs Orthodoxias. Pleasantville, N.Y: Hellenic Heritage Publications, 1987.

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Capitoli di libri sul tema "Orthodox Greek church"

1

Zoumboulakis, Stavros. "The Orthodox Church in Greece Today". In The Greek Crisis and European Modernity, 132–51. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137276254_7.

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2

Papastathis, Konstantinos. "Diaspora-Building and Cultural Diplomacy: The Greek Community of Jerusalem in Late Ottoman Times and the Mandate". In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 255–72. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_13.

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AbstractThis chapter explores the history of the Greek diasporic community of Jerusalem in late Ottoman times and the formative years of the British Mandate. It focuses on the creation of the Greek Colony and its central community institution, the so-called Greek Club, as well as the role of Greek cultural diplomacy both with the Greek community and with Arabs of the Greek Orthodox denomination, in its development. It addresses the establishment and development of the Jerusalem Greek diaspora; its relation to the Greek state; and its links to the Orthodox Patriarchate. Overall, the chapter suggests that Greece could influence, but not control, the decision-making process within the community. The Greek diaspora was excluded from systematic influence in Church administration, lacking power over communal education, and hence politically dependent on the Church.
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Bakas, Ioannis Th. "The Greek Orthodox Church: A Unique Cultural and Social Environment". In World Regional Geography Book Series, 67–77. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-29819-6_5.

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Kitroeff, Alexander. "The Challenges of the 1960s". In The Greek Orthodox Church in America, 115–39. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0007.

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This chapter examines Archbishop Iakovos's call for the Greek Orthodox to consider their church to be no longer an immigrant church but an American church. It talks about how Archbishop Iakovo tried to steer the transition of immigrant to an ethnic church and Americanize Greek Orthodoxy in the church's own terms. The chapter discusses how the Greek Orthodoxy was involved in confronting the challenges presented by the cultural upheavals of the 1960s. It recounts the participation of the Greek Orthodox Church on marching next to the Reverend Martin Luther King Jr. at Selma, Alabama, in 1965. It also describes Archbishop Iakovos's vision that entailed an ambitious agenda, such as the outreach directed toward the other Eastern Orthodox Churches that was initiated through the establishment of the Standing Conference of Canonical Orthodox Bishops of the Americas (SCOBA) in 1960.
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Frary, Lucien. "The Orthodox Church". In The Greek Revolution, 484–95. Harvard University Press, 2021. http://dx.doi.org/10.2307/j.ctv33wwtq8.40.

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Kitroeff, Alexander. "Church and Patriarchate and the Limits of Americanization". In The Greek Orthodox Church in America, 228–46. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0012.

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This chapter focuses on the state of Greek Orthodoxy in America at the end of the twentieth century. It assesses whether the Church under Archbishop Iakovos overreached in its efforts to Americanize, which alienated the Ecumenical Patriarchate. It analyzes the patriarchate's intervention, which illustrated the administrative limits the Greek Orthodox Church in America faces in its efforts to assimilate. The chapter describes the patriarchate's ability to invoke the transnational character of Orthodoxy in the new era of globalization. It explores the end of the evolution of Greek Orthodoxy into some form of American Orthodoxy through its fusion with the other Eastern Orthodox Churches.
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Kitroeff, Alexander. "Introduction". In The Greek Orthodox Church in America, 1–16. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0001.

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This chapter provides an account of the Greek Orthodox Church's interrelationship with the Greek Americans throughout the twentieth century. It analyzes the Orthodox Church in the United States that plays a determining role in community affairs not seen anywhere else, such as its control of Greek-language schools. It also establishes the hegemony of the Greek Orthodox Church over the Greek American community. This chapter argues that the Greek Orthodox Church helped shape Greek American identity throughout the twentieth century and did so by adapting to the steady Americanization of the Greek Americans. It also reaches beyond the domain of Eastern Orthodoxy in America as it illustrates the way a relatively small, ethnically rooted religion can survive in the wider religious marketplace of America.
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"ANNUNCIATION GREEK ORTHODOX CHURCH". In Theology and Form, 139–64. University of Notre Dame Press, 2017. http://dx.doi.org/10.2307/j.ctvpj7gnj.10.

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Kitroeff, Alexander. "The Challenges for an American Greek Orthodoxy". In The Greek Orthodox Church in America, 203–27. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0011.

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This chapter draws attention to Ligonier, a small town in western Pennsylvania with a population of about fifteen hundred that served as an unlikely site for where the future of Greek Orthodoxy in America would be decided. It describes Ligonier as a home to the Antiochian Village and Conference Center, which is administered by the Antiochian Orthodox Christian Archdiocese of America. The chapter discusses the Antiochian Church, which had begun its existence in America under the auspices of the Russian Orthodox Church and had suffered internal divisions similar to those that Greek Orthodoxy faced in the 1920s. It investigates how the Antiochian Church was unified under the jurisdiction of the Greek Orthodox Church of Antioch based in Damascus, Syria. It also highlights the Arab Orthodox immigrants that were members of the Antiochian Church and explains how they admitted a number of converts from evangelical Protestantism in the 1980s.
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Kitroeff, Alexander. "The Greek Orthodox Church in between Greece and America". In The Greek Orthodox Church in America, 78–94. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0005.

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This chapter records how the hegemony of the Greek Orthodox Church was extended during the 1940s. It reflects back on the church's close entanglement with the world of secular politics. It also assesses the astute ways that Archbishop Athenagoras courted both the Greek and the US governments in order to strengthen the status and the influence of Orthodoxy in America in the 1940s. The chapter describes the wartime conditions in the United States during the 1940s that have eroded religiosity throughout the country. It looks into Greece's entry into the war on the side of the Allies, which meant that the Greek Orthodox Church identified with the Greek nation and could openly support the homeland.
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Atti di convegni sul tema "Orthodox Greek church"

1

Tsakatanis, Nikolaos, Lazaros A. Iliadis, Achilles D. Boursianis, Konstantinos-Iraklis D. Kokkinidis, Georgios Patronas, Pavlos Serafeim, Maria S. Papadopoulou e Sotirios K. Goudos. "Greek Orthodox Church Hymns Recognition Using Deep Learning Techniques". In 2023 12th International Conference on Modern Circuits and Systems Technologies (MOCAST). IEEE, 2023. http://dx.doi.org/10.1109/mocast57943.2023.10176857.

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Kruk, MiroslawKruk. "STS CONSTANTINE CYRIL AND METHODIUS AS PATRONS OF THE KINGDOM OF POLAND". In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.06.

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In 1436 Zbigniew Oleśnicki (1423–1455), Bishop of Kraków, mentioned that Saint Cyril and Saint Methodius, were the patrons of the Polish kingdom. This event remains highly mysterious, as because the bishop was rather famous for his activities in the field of strengthening the role of the Roman Catholic Church, and nothing is known of his other manifestations of sympathy for the Orthodox Church, its patrons and saints. 108 Intriguing in this context are the plans for the introduction of ecclesiastical union which were supposedly presented by Gregory Tsamblak, an envoy of Władysław Jagiełło, King of Poland, at the Council of Constance in 1418, as well as a number of his foundations of orthodox frescoes in the Catholic churches of Lesser Poland. A separate issue is the memory of the “Solun Brothers” in nineteenth-century Krakow, evidenced by a painting by Jan Matejko in 1885 and his contribution to the painting decoration of the Greek Orthodox Church in the former Catholic Church of St. Norbert in Krakow.
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Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA". In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.307u.

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Taking into account the fact that the acolouthy of the Footwashing on Maundy Thursday had been formed in Jerusalem, probably during 5th Century, the existence of this rite in Typicon of Nicodemus, Archbishop of Serbia (1316- 1324), is an inspiring subject for liturgiological research. Although this acolouthy is well-known in Greek as Ὁ νιπτὴρ or τὸ νίμμα, we have approached to this topic by theological and teleturgical studying of its origin. The roots of this rite lie in the early centuries of Christianity, with various additions, deletions and variations of the specific acolouthy in use even nowadays in some of the centers of the Eastern Orthodox Church. The acolouthy of the Footwashing on Maundy Thursday has been shaped in 10th Century in two different modalities, one for the urban churches, and another one for the monastic churches at the Orthodox East. The rite from Typicon of Nicodemus (1319) belongs to the group of monastic acolouthies with direct impact of liturgical praxis of the Holy City of Jerusalem and Constantinopolitan monasteries. It implies that should be performed immediately after the Ambo prayer on Maundy Thursday’s Holy Liturgy in the pronaos of the monastic church. Such an acolouthy had retained some aspects of the earlier prayer for the sanctification of the water for the footwashing and also rubric for the anointing of all assembled in the church. The acolouthy of the Footwashing on Maundy Thursday in Typicon of Nicodemus is very important testimony about vivid and strong liturgical life of the Eastern Orthodox Serbs and Archbishopric of the Serbian and Maritime Lands in the 14th Century.
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SOTIROPOULOU, A., G. CAMBOURAKIS, A. PANOS, I. KARAGIANNIS, G. VLACHOS e T. SERVETAS. "SUBJECTIVE ACOUSTIC EVALUATION OF BYZANTINE CHANT IN ORTHODOX CHURCHES OF MODERN GREEK PERIOD". In Auditorium Acoustics 2015. Institute of Acoustics, 2023. http://dx.doi.org/10.25144/16120.

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Rapporti di organizzazioni sul tema "Orthodox Greek church"

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Mitralexis, Sotiris. Deepening Greece’s Divisions: Religion, COVID, Politics, and Science. Mέta | Centre for Postcapitalist Civilisation, febbraio 2022. http://dx.doi.org/10.55405/mwp11en.

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Abstract (sommario):
Instead of being a time of unity and solidarity, the ongoing COVID-19 pandemic has proven to be a time of disunity, a time for deepening Greece’s divisions after a decade of crisis — on a spectrum ranging from politics to religion, and more im-portantly on the public discourse on religion. The present article offers a perspective on recent developments — by (a) looking into how the Greek government weapon-ized science in the public square, by (b) examining the stance of the Orthodox Church of Greece, by (c) indicatively surveying ‘COVID-19 and religion’ develop-ments that would not be covered by the latter, and last but not least by (d) discuss-ing the discrepancy between these two areas of inquiry in an attempt to explain it.
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