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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.
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.
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.
Testo completoAbstract (sommario):
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.
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.
Testo completoAbstract (sommario):
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.
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.
Testo completoAbstract (sommario):
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.
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.
Testo completoAbstract (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.
6
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.
Testo completoAbstract (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.
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.
Testo completoAbstract (sommario):
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.
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.
Testo completoAbstract (sommario):
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.
9
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.
Testo completoAbstract (sommario):
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.
10
Milošević, Zoran. "Fanar and the Serbian Orthodox Church". Srpska politička misao, n. 00 (2023): 4. http://dx.doi.org/10.5937/spm82-47089.
Testo completoAbstract (sommario):
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.
11
Drozd, Roman. "Roman Catholic Church and Greek Catholic Clergy in Relations to the Orthodox Church in Poland between 1951 and 1970". Історико-політичні проблеми сучасного світу, n. 43 (15 giugno 2021): 232–42. http://dx.doi.org/10.31861/mhpi2021.43.232-242.
Testo completoAbstract (sommario):
After World War II, the Union of Soviet Socialist Republics sought to liquidate the Greek Catholic Church. In 1946, a non-constitutional synod was held in Lviv which liquidated the Greek Catholic Church and incorporated it into the Russian Orthodox Church. Similarly, Romanian communist authorities liquidated the Greek Catholic Church in 1948 and the same took place in the Czech Republic two years later. In the Polish People’s Republic, the authorities did not even try to make the liquidation bear the marks of legality. The communist authorities considered that resettlement of the hierarchs and most of the clergy as well as the Greek Catholic followers to the Soviet Ukraine and the rest of them to the west and north of Poland solved the problem. However, the priests and their followers made every effort to re-establish the Greek Catholic Church in Poland. Greek Catholic clergy tried to find their faithful in the place of settlement and, if possible, start their pastoral service in the native rite. This is how regular services in Chrzanów began. Taking advantage of the kindness of some Roman Catholic priests, Greek Catholic liturgies began to take place in Cyganek, Bytów and Kwasów. The faithful, who were deprived of priests, also began to organize their own religious life. They met in larger groups in private homes, where they prayed and sang religious songs. They tried to celebrate the holidays according to the Julian calendar and in accordance with the native tradition. Because of that, the communist authorities decided to make the Greek Catholics convert to the Orthodox Catholic Church. Therefore, Orthodox Catholic institutions were opened for the Greek Catholics on the basis of the Greek Catholic Church in Poland. Despite initial success, the initiative ended in failure. Most of the Orthodox Catholic institutions collapsed after Greek Catholic liturgy had been resumed as the faithful returned to their church.
12
Mondeel, H. "De roemeens-orthodoxe kerk na de val van Ceausescu". Het Christelijk Oosten 44, n. 4 (29 novembre 1992): 238–50. http://dx.doi.org/10.1163/29497663-04404003.
Testo completoAbstract (sommario):
The Romanian-Orthodox Church after the fall of Ceausescu The way in which the Romanian-Orthodox Church took position towards the Communist State has had a very negative influence on its prestige. Some ecclesiastical leaders try to forget the past, but others confess openly the faults they have made. Half-hearted is the attitude of the Romanian-Orthodox Church towards ecclesiastical leaders who have collaborated with the regime of Ceausescu. The many conflicts in relation to the Greek-Catholic Church of Romania lead to tensions with Rome (to which the Greek-Catholic Church is united). The relationship of the Church with the government, especially with the Front for National Salvation (FSN) - which has become now a political party -, is too strong. The Church is still to much an instrument of political purposes. Th ecumenical relations do stagnate, because of the competition-struggle with the other Churches, especially with the Greek-Catholic Church. A very important development is the integration of the Orthodox Theological Institutes in the State Universities. Also female students are now allowed to study at the Orthodox Theological Faculties. The reintroduction of religious education in the primary schools causes quite a lot of problems, because good legislation is missing and the methods for religious education are out of date.
13
Slagle, Amy A. "A View from the Pew: Lay Orthodox Christian Perspectives on American Religious Diversity*". Russian History 40, n. 2 (2013): 201–19. http://dx.doi.org/10.1163/18763316-04002004.
Testo completoAbstract (sommario):
This study offers an analysis of how Orthodox Christians in America today grapple on a daily basis with the pluralism of the American religious landscape. Based on interviews conducted with converts and “cradle Orthodox” in the Greek, Ukrainian, Carpatho-Russian, and American (Orthodox Church in America) Churches, Slagle constructs an image of the imagined and actual worldviews of Orthodox practitioners in Southwest Pennsylvania and Northern Ohio—a region of the US with dense and well-establish Orthodox communities. Slagle finds a range of exclusivist and inclusivist attitudes among the Orthodox she interviewed—some practitioners seeing in Orthodoxy the lone true faith, while others situating the church in a larger, pluralistic environment. This study offers a close-up view of how Orthodox Americans view themselves and their larger religious contexts, and how the Church’s teachings, culture, liturgical life, and history inform and shape these widely varying views.
14
Groen, B. "Nationalisme in de Oosterse Orthodoxie". Het Christelijk Oosten 50, n. 1-2 (29 novembre 1998): 35–60. http://dx.doi.org/10.1163/29497663-0500102004.
Testo completoAbstract (sommario):
Nationalism in Eastern Orthodoxy Firstly, the close bonds are examined, which developed in the Byzantine Empire, in the post-Byzantine period, in Russia and Ukraine between Orthodoxy and ethnicity. Secondly several notions on modern nationalism and negative reactions from prominent Orthodox theologians to ecclesiastical nationalism are described. Thirdly, Serbian Orthodox views on the relation between religion and the Serbian people are dealt with. Fourthly, Greek opinions on the relation between Orthodoxy and ethnicity in Greece and Greek reactions to the armed conflicts in former Yugoslavia are examined. Fifthly, the Constantinople Patriarchate’s general position, its self-consciousness and its reactions to the war in former Yugoslavia are dealt with. Many Orthodox stress the close link between Church, homeland and people and the need for interorthodox solidarity against the enemy. Other Orthodox emphasize the inner way of the heart and reject nationalism because of its exclusiveness. However, it is a difficult task to loosen the age-old bonds between religion and nationalism because of collective images and identity issues.
15
Smyrnov, Andrii. "THE UKRAINIAN ORTHODOX COMMUNITY IN NORTH AMERICA DURING THE INTERWAR PERIOD". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n. 34 (30 marzo 2023): 123–27. http://dx.doi.org/10.25264/2409-6806-2023-34-123-127.
Testo completoAbstract (sommario):
The article deals with the development of the Ukrainian Orthodox movement on the North American continent during the interwar period. It began with the mass conversion of Greek Catholics to Orthodoxy and led to the establishing of two separate church communities in Canada and the United States. The first UOC-USA parishes were founded in 1919, mostly by former Ukrainian Catholics from Galicia or Orthodox from Transcarpathia and Bukovyna. In 1924 Archbishop Ioan Teodorovych of the Ukrainian Autocephalous Orthodox church, formed in Kyiv, was dispatched to serve as a hierarch for the new churches in the United States and Canada. The UOC-USA grew quickly, and by 1932 it included 32 parishes and 25 priests. Large numbers of Ukrainians who had formerly belonged to the Russian Orthodox church and the Ukrainian Catholic church joined the newly formed Ukrainian Orthodox church in Canada. After 1924 the UOCC insisted on retaining its administrative independence under Rev Semen Sawchuk as church administrator and president of the consistory. By the end of 1928 the church had approximately 64,000 followers, organized in 152 parishes served by 21 priests. The church, priests, and faithful refused to join the Ukrainian Orthodox Church in the USA because they questioned the canonicity of Archbishop Ioan Teodorovych's episcopal consecration. Rev Yosyf Zhuk (a Catholic priest from Galicia) was selected as the church's bishop in 1931 and he was succeeded by Bishop Bohdan Shpylka (consecrated in 1937) under the jurisdiction of the patriarch of Constantinople. Some priests and faithful, however, questioned the canonicity of Ioan Teodorovych’s episcopal ordination and formed the Ukrainian Orthodox Church of America under the jurisdiction of the patriarch of Constantinople. The Carpatho-Russian Orthodox Diocese was founded in 1938 when a group of 37 Ruthenian Eastern Catholic parishes, under the leadership of Fr. Orestes Chornock, were received into the jurisdiction of the Ecumenical Patriarchate.
16
Henderson, Paul. "Saint Nektarios Greek Orthodox Church, Charlotte, NC". Journal of the Acoustical Society of America 119, n. 5 (maggio 2006): 3371. http://dx.doi.org/10.1121/1.4786567.
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17
Dimitrijevic´, M. S., e E. Theodossiou. "The calendar of the Greek Orthodox Church". Astronomical & Astrophysical Transactions 21, n. 1-3 (gennaio 2002): 145–47. http://dx.doi.org/10.1080/10556790215577.
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18
Kudryavtseva, E. P. "Russian-Greek Political and Ecclesiastical Relations in 20-30s of the 19th Century". MGIMO Review of International Relations 13, n. 3 (8 luglio 2020): 26–40. http://dx.doi.org/10.24833/2071-8160-2020-3-72-26-40.
Testo completoAbstract (sommario):
The article is devoted to the Russian-Greek ecclesiastical and political relations before and during the Eastern Crisis of the 1820s. After the start of the Greek uprising in 1821, Russia took an ambivalent position: as a patron of all orthodox Christians in the Ottoman Empire, it sought to support the Greeks, but Russia also had to recognize the Greek revolution as an illegitimate rebellion. As a member of the Holy Alliance of European Powers Russia had no other choice but to adhere to the principles of legitimism. Russia had both political and economic interests in the region. After the Greek uprising, main powers in the Western Europe had no doubt that Russia would support the rebels. Nevertheless, Russia regarded the Greek rebellion as another European revolution. After a successful war of independence, Russia established its diplomatic mission in the Greek capital. The first ambassador was P.I. Rickman, who arrived with aim to provide political relations with this new Balkan state. If political support of the rebellion could find no understanding in the conservative European circles, the aid of the Orthodox Balkan Church was implied by the Treaty of Küçük Kaynarca 1774. Special attention in this support, provided by the Holy Synod of the Russian Orthodox Church to the Greek monasteries, was paid to the Athos monasteries. This support was designed by a special document. It was adopted in 1735 under the Empress Anna Ivanovna and was subject to execution in subsequent years. The Archive of the Russian Ministry of Foreign Affairs has kept lists of all Orthodox monasteries on the territory of the Ottoman Empire that enjoyed material support from the Russian church; a significant part of this list are the Orthodox churches of Greece.
19
Kuruvilla, Samuel J. "Church–State Relations in Palestine: Empires, Arab Nationalism and the Indigenous Greek Orthodox, 1880–1940". Holy Land Studies 10, n. 1 (maggio 2011): 55–72. http://dx.doi.org/10.3366/hls.2011.0003.
Testo completoAbstract (sommario):
The need to negotiate and resolve ethno-nationalistic aspirations on the part of dependent and subject communities of faith-believers is a complex issue. The Ottoman Empire formed a classic case in this context. This article is a historical-political reflection on a small group of Christians within the broader Arab and ‘Greek’ Christian milieu that once formed the backbone of the earlier Byzantine and later Ottoman empires. The native Arab Orthodox of Palestine in the twilight years of the Ottoman Empire found themselves in a struggle between their religious affiliations with Mediterranean Greek Orthodoxy and Western Christendom as opposed to the then ascendant star of nationalist pan-Arabism in the Middle East. The supersession of the Ottoman Empire by the British colonial Mandatory system in Palestine and the loss of imperial Russian support for the Arab Orthodox in the Holy Land naturally meant that they relied more on social and political cooperation with their fellow Palestinian Muslims. This was to counter the dominance extended by the ethnic Greek ecclesiastical hierarchy in the Holy Land over the historically Arab Orthodox Patriarchate of Jerusalem with support from elements within the Greek Republic and the British Mandatory authorities.
20
Gabuev, Afanasy K. "On the History of the Monastic Movement for the Paternal Calendar on Mount Athos". Vestnik of North Ossetian State University, n. 3 (25 settembre 2023): 29–38. http://dx.doi.org/10.29025/1994-7720-2023-3-29-38.
Testo completoAbstract (sommario):
The article analyzes events from the history of the Orthodox Church of the last century, which were caused by calendar transformations in the Patriarchate of Constantinople, which led to active apologetic activity in defense of the Julian (“Old”, “Paternal”) calendar by representatives of one of the most important centers of world Orthodoxy - Holy Mount Athos. This movement found wide support among the laity and clergy of the Greek Church, and subsequently caused a wide public outcry throughout the Orthodox world. However, there were many who reacted indifferently to the event, or even supported it at all. The attitude to the calendar reform was also ambiguous within the monastic circles of Mount Athos, one part of which reacted sharply negatively to this innovation, the other took a moderate position. This publication is dedicated to this little-covered episode in the history of the Church. The article shows the significant influence that Athos monasticism had on the course of events caused by the calendar reform. The history of the Orthodox Church in the XX century is filled with many dramatic events, one of which is the church calendar reform, which began in 1924 and led to a split within the Church. The confrontation between reformers and traditionalists within the Orthodox Church first manifested itself acutely in the first half of the XX century. The prerequisites for this were indicated even earlier. Eventually after all the events. Two trends have emerged in connection with innovations in world Orthodoxy, one of which expresses itself in an effort to defend traditional spiritual values, on which Orthodox Teaching is actually based, the second is to introduce novelty, to go for reforms, to harmonize the Teaching of the Church with the spirit of the times.
21
Hager, Anna. "The Orthodox Issue in Jordan: The Struggle for an Arab and Orthodox Identity". Studies in World Christianity 24, n. 3 (dicembre 2018): 212–33. http://dx.doi.org/10.3366/swc.2018.0228.
Testo completoAbstract (sommario):
Scholarship on Christians in the Middle East has paid little attention to the role the Christian laity has played in defining and maintaining Christian identity and community boundaries. The so-called Orthodox issue (al-qaḍya al-urthudhuksiyya in Arabic) enhances our understanding of this role. It is an ongoing conflict within the Greek Orthodox Patriarchate of Jerusalem between the church leadership of Greek extraction and the Arab – usually lower-ranking – clergy and laity. This article uses a case-study approach to a series of protests in Jordan in 2014 against a decision by the Patriarchate to relocate a local reform-minded cleric. Using ethnographic, historical and philological methods, I argue that through their engagement in this struggle, Greek Orthodox Jordanians assert their identity as Christians, as Arabs and as loyal Jordanians. This offers a perspective into the complex interplay between church—community relations, the issue of pastoral care, and this community's identity.
22
Barus, Rodenita Br, e Antonius Richard Gondowijoyo. "Peranan Alat Musik Dalam Ibadah Gerejawi Abad I-V". Journal Kerusso 7, n. 2 (13 settembre 2022): 14–31. http://dx.doi.org/10.33856/kerusso.v7i2.244.
Testo completoAbstract (sommario):
The problem in this paper lies in the use of musical instruments where in the Old Testament musical instruments played a very important role in worship, but in the New Testament the role of musical instruments is not explained and the Greek Orthodox Church does not use musical instruments in worship. This discussion aims to First, the role and use of musical instruments in worship ceremonies during the Old Testament period. Second, to answer the role and use of musical instruments in the ministry of the Lord Jesus and in the early church. The third, to explain why musical instruments are not used in the worship of the Greek Orthodox Church. So this paper uses a historical literature research approach. This paper will describe the role of music in the Old Testament, the role of music in the ministry of the Lord Jesus and in the early church, and the role of music in the Greek Orthodox Church. The conclusion of this paper proves that the role of music has different meanings in the Old Testament, the role of music during the ministry of the Lord Jesus and the early church, and the role of music in the worship of the Greek Orthodox Church.
Abstrak Indonesia
Permasalahan dalam tulisan ini terletak pada penggunaan alat musik dimana dalam Perjanjian Lama alat musik sangat berperan dalam peribadahan, namun berbeda dalam Perjanjian Baru peran alat musik tidak dijelaskan dan Gereja Orthodox Yunani tidak menggunakan alat musik dalam ibadahnya. Pembahasan ini bertujuan untuk Yang Pertama, peran dan penggunaan alat musik dalam upacara peribadahan pada masa Perjanjian Lama. Yang kedua, untuk menjawab peran dan penggunaan alat musik dalam masa pelayanan Tuhan Yesus dan pada masa gereja mula-mula. Yang ketiga, untuk menjelaskan mengapa alat musik tidak digunakan dalam peribadahan Gereja Orthodox Yunani. Maka tulisan ini menggunakan pendekatan penelitian pustaka bersifat historis. Tulisan ini akan menjabarkan peran musik dalam Perjanjian Lama, peran musik dalam pelayanan Tuhan Yesus dan pada masa gereja mula-mula, dan peran musik dalam Gereja Orthodox Yunani. Kesimpulan dari tulisan ini membuktikan bahwa peran musik memiliki makna yang berlainan baik dalam Perjanjian Lama, peran musik pada masa pelayanan Tuhan Yesus dan gereja mula-mula, dan peran musik dalam ibadah Gereja Orthodox Yunani.
23
Barysenka, Volha. "Polityka rosyjskiej Cerkwi prawosławnej wobec cudownych obrazów katolickiej proweniencji na wschodnich terenach dawnej Rzeczypospolitej w XIX w. na kilku przykładach". Porta Aurea, n. 20 (21 dicembre 2021): 71–90. http://dx.doi.org/10.26881/porta.2021.20.04.
Testo completoAbstract (sommario):
Due to the liquidation of the Union in 1839 and the transfer of Catholic churches to the Orthodox Church after the rebellions of 1830–1831 and 1863–1864 in the territories of the former Polish -Lithuanian Commonwealth which were incorporated into the Russian Empire, a great deal of sacred art pieces of western -Christian art became property of the Orthodox Church. As per directions of the Church authorities, the images of Jesus Christ, Our Lady and the Saints of the Undivided Church could remain in Orthodox churches, while those of Catholic and Greek -Catholic Saints were to be given back to Catholics. The images that were left in Orthodox churches were to be changed to meet the Orthodox rules. That usually meant addition of an inscription or repainting of the image partially or fully.
The situation was different in relation to miraculous images. After being transferred to the Orthodox churches they remained unchanged, even in the cases when their iconography was unacceptable for the Orthodox Church or when they represented Catholic Saints, such as Ignatius Loyola or Anthony of Padua. This was related to the effect miraculous images had on local communities. The cult of miraculous images was above -confessional; believers of different Christian confessions went on pilgrimages to them. Leaving these images as is they were aimed at converting Catholics to Orthodoxy to strengthen the position of the Russian Empire on the land of the former Polish - -Lithuanian Commonwealth. To justify the functioning of western -Christian images in the Orthodox Church, both new legends were developed stating the images had Orthodox origins and were taken by Catholics, and attempts of theological rationale were made. These activities were successful: the images that survived through the disasters of the 20th century are still in the cult of the Orthodox Church along with the legends of their Orthodox origin developed in the 19th century.
24
Katz, Itamar, e Ruth Kark. "THE GREEK ORTHODOX PATRIARCHATE OF JERUSALEM AND ITS CONGREGATION: DISSENT OVER REAL ESTATE". International Journal of Middle East Studies 37, n. 4 (23 settembre 2005): 509–34. http://dx.doi.org/10.1017/s0020743805052189.
Testo completoAbstract (sommario):
Dissent between the clerical establishment and lay followers is not an infrequent phenomenon and has often focused on church appointments, leadership, and political issues. In the Middle East, such tensions are found between churches usually led by European clergy and their predominantly Arab congregations. Here we combine historical and geographical research methods to investigate a neglected source of contention—that of property held by the church. We reconstruct, analyze, and present detailed case studies of long-term disputes over real estate between the Greek Orthodox Patriarchate of Jerusalem (its Greek patriarch and clergy), and its lay Arab community, known as Rum Orthodox, Roman Christians, or Greek Orthodox, and which number about 71,000 members.
25
Martyukova, Elizaveta A. "Soviet-Greek church relations as a factor of post-war stabilization in the world (1946–1953)". Tambov University Review. Series: Humanities, n. 4 (2022): 1081–97. http://dx.doi.org/10.20310/1810-0201-2022-27-4-1081-1097.
Testo completoAbstract (sommario):
We consider the role of religion and religious leaders in the Soviet foreign policy towards Greece. The reasons for the conflict between the Russian Orthodox Church and the Greek Church were not rooted in religion, the cultural divide between the two autocephalous churches was transferred into the sphere of political regulation. On the issue of Russian monasteries on Mount Athos, we considered the Soviet-Greek church relations from 1946 to 1953. The events described took place during the Greek Civil War – 1944–1949, and the first years after it. Based on the documents of the State Archive of the Russian Federation and the letters of Patriarch Alexy I to the Council for the Affairs of the Russian Orthodox Church, which are stored in it, the nature of the actions of Soviet representatives on the issue of Russian monasteries on Athos, we analyze and made an assessment of the actions of church representatives of the USSR in the line of external church relations. Based on the analysis of the source documentary material, we concluded that the USSR projected ideological dogmas on its foreign policy in the Orthodox world as well. Greek Civil War 1944–1949 showed the dependence of the confessional sector of Greek society on the political component. The political confrontation between the USSR and the USA turned out to be decisive in the adoption of the pro-Western state course of Greece, including in the religious society. It is shown that the peculiarities of the Russian and Greek Orthodox Churches, as participants in international relations, are the close coordination of their international activities with the work of the relevant state political institutions. The role of church diplomacy for establishing communications between the two states regarding the deplorable situation of Russian monasteries on Mount Athos is shown, and we make a conclusion about the peacekeeping potential of the Russian Orthodox Church. It is emphasized that based on the centuries-old experience of cooperation between politics and religion, we can talk about the existence of similar positions in the field of regulation of social activity.
26
Sakellariou, Alexandros. "Young People and the Process of Secularisation in Contemporary Greek Society". Religions 13, n. 10 (20 ottobre 2022): 999. http://dx.doi.org/10.3390/rel13100999.
Testo completoAbstract (sommario):
During the last twenty years, a significant shift has taken place in Greek society. On the one hand, the religious context has been altered due to the arrival of immigrants and refugees with different religious backgrounds. On the other hand, young people seem to distance themselves from religion and the Orthodox Church in various ways. With the above in mind, this article will try to answer a number of questions: Are young people in contemporary Greek society religious? What do they think about the role of the Orthodox Church? How do they value the Church’s public discourse on issues such as immigration, gender equality, and homosexuality? Where do they stand on state–Church relations? How close are they to the Orthodox Church? Based on theoretical discussions about secularisation, secularism, and the post-secular, this article builds upon quantitative and qualitative research on young people from 17 to 35 years of age. The main argument is that young people seem to gradually move away from religion and the Orthodox Church, while in some cases, religion becomes a private matter; this indicates that there seems to be a process of secularisation underway, although further research is needed.
27
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.
28
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.
Testo completoAbstract (sommario):
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.
29
Dzyra, Olesya. "THE UKRAINIAN GREEK-ORTHODOX CHURCH OF CANADA (1918-1939): PROBLEMS OF BUILDING". Almanac of Ukrainian Studies, n. 23 (2018): 92–98. http://dx.doi.org/10.17721/2520-2626/2018.23.15.
Testo completoAbstract (sommario):
In the article it is done historiographical and sources study analysis of the material concerning to the activity of the Ukrainian Greek Orthodox Church of Canada (hereinafter referred to as UGOCC). The reasons influenced on its creation are shown. The main of them was the desire of the public activists to give possibility to the immigrants to attend their native church with Ukrainian divine service, deprived the influence of Rome and Moscow. The conditions in which Ukrainians consolidated on the basis of Orthodox religion were analyzed. Orthodox were mainly those who moved from Bukovina and Galicians, that past from Greek Catholic faith to Orthodox. The history of origin and further activity of UGOCC in the interwar period, according to valid norms of the Canadian legislation, is described in the research. The most important problems of the building of UGOCC, such as the lack of priests, searching for a bishop by Ukrainian origin, and the struggle for the recognition of the canonization by the Constantinople Patriarchate are defined. Specific peculiarities of functioning the UGOC on Canadian territory, its ties with the same church in Ukraine are characterized. So, UGOC of Canada gave great significance to the spiritual union with the Ukrainian Autocephalous Orthodox Church (hereinafter referred to as UAOC), on it repeatedly stressed in its councils. UGOCC recognized itself as a part of the UAOC, headed by the Metropolitan Vasyl Lypkivsky. Particular attention is paid to internal conflicts in the interior of the Orthodox church. During the interwar period the discussion question of the canonicity of UGOC of Canada is remained, which Ivan Teodorovych and most of the members of the church`s council aspired to, but a part of the public activists led by V. Svystun was against the connection with the Constantinople Patriarchate and resanctifying the Archbishop, because it would mean «treason» of UAOC in Ukraine and the Kyivan canons of 1921. Therefore, the article analyzes the main problems of the building of the Ukrainian Orthodox church in Canada in the interwar period as well as the ways to solve them.
30
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.
Testo completoAbstract (sommario):
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.
31
Stathopoulos, Michael P. "Secularization of Family Law in Greece". Israel Law Review 22, n. 3 (1988): 365–76. http://dx.doi.org/10.1017/s0021223700009316.
Testo completoAbstract (sommario):
As our subject is the secularization of Greek Family Law, we may presume that this part of our legal system is not as yet secular or at least not exclusively so. Indeed, the strong influence of religious conceptions, particularly those of the Greek Orthodox Christian Church is an historical feature of Greek Family Law. This tradition is explained by the close relations in general between Church and State in Greece, relations which are rooted in the Byzantine era. The determinant importance of the Church in Greek society reached its peak during the period of the Ottoman occupation (1453-1821), when there was no Greek State and the Orthodox Church was its substitute. I think that we may find a parallel here between the Greek people and their religion and the Jewish people and their religion. After the national revolution of 1821, and with the regaining of their independence, the Greek people were organized in a secular state, retaining, however, important features of a religious character, in accordance with the nation's historical tradition.
32
Skinner, Barbara. "The Kiev Academy Spoofs the Uniate Church". Russian History 41, n. 1 (2014): 23–38. http://dx.doi.org/10.1163/18763316-04101002.
Testo completoAbstract (sommario):
The partitions of Poland brought some three million Ukrainian and Belarusian Uniates, or Greek-rite Catholics, into the Russian empire by 1795. In 1794 Catherine II launched a massive campaign to convert her new Uniate subjects to Russian Orthodoxy, which succeeded in cutting the number of Uniates in her empire in half within two years. Ukrainian Orthodox clergymen trained at the Kiev Academy were instrumental in this conversion effort, and their arguments against the Uniate Church represented standard pro-Orthodox propaganda used by the Russian church and state to degrade the Uniates and to justify the efforts to abolish this church within the Russian empire. This paper introduces a previously unstudied source that illuminates the work of the Kiev Academy in continuing to promote a pro-Orthodox and anti-Uniate stance within the lighter medium of school theater. At the close of the eighteenth century, a professor at the Kiev Academy composed a humorous play that poked fun at the Uniates and promoted the Orthodox faith. This virtually unknown manuscript provides keen insights into the stereotyping of and prejudices against the new Uniate subjects of the Russian empire, which reinforced troubled religious relations in Russia’s western borderlands throughout the following century.
33
Peno, Vesna. "On the orthodox church melos: A contribution to the typology of church chant". Muzikologija, n. 3 (2003): 219–34. http://dx.doi.org/10.2298/muz0303219p.
Testo completoAbstract (sommario):
Many unresolved questions related to post-Byzantine church chanting present obstacles to understanding some aspects of church music since the 19th century. One of those problems concerns the need for strict definitions of criteria according to which a church melody is classified as "melos" (Serb. napev). In this article the actual classifications of new Greek and Serbian chants are given. The most important Greek theoretical sources (theoretikon) are taken into consideration, as well as writings in which Serbian theoreticians and chanters explain the classification of hymns in Serbian church singing. The terminology related to "melos" in Greek and Serbian church chanting practice is critically examined. Attention is also drawn to elements common to new Greek (neumatic) and Serbian (staff notation) "melos". This article is an introduction to more detailed research whose aim will be to establish similarities and distinctions between the two church singing traditions that have the same origins in Byzantine church music.
34
Hedo, Anna, e Olga Sarajeva. "CHARTERS AND UNIVERSALS OF UKRAINIAN METROPOLITANS AND ARCHBISHOPS GIVEN TO THE NIZHYN GREEK COMMUNITY: SOURCE-STUDY DISCOURSE". Skhid, n. 2(1) (30 aprile 2021): 18–23. http://dx.doi.org/10.21847/1728-9343.2021.2(1).230347.
Testo completoAbstract (sommario):
The article analyzes the charters of the Kyiv metropolitans, archbishops of Kyiv and Chernihiv as act materials on the history of the Greeks of Ukraine in the second half of the 17th – 18th centuries. On the basis of source study and comparative-typological analysis, their evolution and significance for the church structure of the Nizhyn Greek Brotherhood, which was under the authority of the Metropolitan of Kyiv and the Archbishop of Chernihiv up to the end of the 17 century, and from the beginning of the 18 century it was subordinate only to the Kyiv metropolitanate, is considered. From the very beginning of the Greek settlement in Nizhyn, the church authorities looked positively on their needs and provided them with all possible assistance. Evidence of this were the numerous charters, universals, orders, “oprichna letters” of the Kyiv metropolitans, archbishops of Kyiv and Chernihiv, orders of the Kyiv Orthodox Consistory Church. Most of them were published in the collection of acts by Professor A.A. Fedotov-Chekhovsky, which was published from the archives of St. Michael’s Church in Nizhyn. The collection contains Greek and Slavic texts of 24 charters of Orthodox Greek and Ukrainian hierarchs of 1680-1784, which gave the Greeks the right to establish their own church brotherhood or confirmed such a right. Textological and source analysis of A.A. Fedotov-Chekhovsky’s publication and five universals given to the Nizhyn Greeks by L. Baranovich, published by an unknown author in 1865 in the “Chernihiv Eparchial News”, and M. Storozhevsky’s materials has revealed textual and chronological differences.
35
Bociurkiw, Bohdan R. "The Ukrainian Greek Catholic Church in the Contemporary USSR". Nationalities Papers 20, n. 01 (1992): 17–30. http://dx.doi.org/10.1080/00905999208408219.
Testo completoAbstract (sommario):
In 1944, the Soviet Army recaptured Galicia and Transcarpathia from the Germans, and the last stronghold of Ukrainian Greek Catholicism fell under Soviet control. Following the arrests of all Uniate bishops and of the “recalcitrant” clergy, the Lviv Sobor of March 1946 nullified the 1596 Union of Brest, which first established the Greek Catholic Church, and forcibly “reunified” the Uniates with the state-controlled Russian Orthodox Church. The post-World War II period saw the gradual suppression of the Uniate Church throughout Carpatho-Ukraine, Poland, and Eastern Slovakia, and marked the beginning of more than four decades of struggle for Eastern Rite Ukrainian Catholics in the USSR to maintain their banned Church against the overpowering alliance of the Soviet regime and the Russian Orthodox Church. Despite the enforced “reunification,” the Greek Catholic Church has remained the most important cultural and institutional preserve of national identity in Western Ukraine. The following is an examination of the Ukrainian Greek Catholic Church's attempts to assert its right to legal existence since the beginning of political and social revitalization under Mikhail Gorbachev.
36
Teplova, V. A. "Orthodoxy in the Belarusian Lands from 1839 to 1917: A Return to the Faith of Ancestors". Orthodoxia, n. 4 (22 maggio 2024): 146–79. http://dx.doi.org/10.53822/2712-9276-2024-4-146-179.
Testo completoAbstract (sommario):
The article explores the history of the Orthodox Church in the Belarusian territories from 1839 to 1917. The article investigates the gradual resurgence of Orthodoxy following the Church Council of Polotsk, exploring its stages and the obstacles and challenges encountered during this period. This is attributed to the lasting impact left on the believers’ consciousness by over two centuries of Orthodox Christians staying within the Uniate Greek Catholic Church. Many former Uniates after 1839, who were formally considered Orthodox, for various reasons still attended Roman Catholic churches, confessed to Roman Catholic priests, i.e., in fact, they remained Catholics in practice. According to G.Ya. Kiprianovich, it can be said that “the work of reunification was accomplished, but it was far from over in 1839”. For example, deviations from the Orthodox church charter existed in Orthodox worship, or there were also deviations in the performance of the sacraments. Such phenomena, as well as the persistence of Catholicism in former Uniates, were firstly attributed to the fanaticism of local Latin priests. Secondly, the apparatus of local government in the Belarusian lands was filled with officials with a Polish identity who harbored anti-Russian sentiments. Therefore, during 1839–1917, a complex process of gradual revival and strengthening of Orthodoxy occurred in the Belarusian lands. This difficult path can be divided into several stages, with the first stage spanning from 1839 to 1863– 1864. It was marked by the open proselytizing missionary activity of the Catholic clergy among Orthodox believers. It was overcome by the 1860s. The second period, from the 1860s to 1905, marked the establishment of Orthodoxy and the beginning of outwardly calm relations between the Catholic and Orthodox clergy. During this period, former Uniates affirmed their faith in the traditions of their fathers and grandfathers. After the decree “On Strengthening the Principles of Religious Tolerance” was issued on April 17, 1905, a new stage of acute confrontation between Orthodoxy and Catholicism ensued. However, through extensive missionary activity by the Orthodox clergy, active engagement with the faithful through parochial brotherhoods and parochial schools, this period was overcome by 1914–1917.
37
Matus, Irena. "KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)". Acta Neophilologica 1, n. XIX (1 giugno 2017): 179–96. http://dx.doi.org/10.31648/an.679.
Testo completoAbstract (sommario):
The Monastery in Supraśl was founded as an Orthodox one in the late fifteenthcentury. Initially the monks opposed the Union. The Monastery subordinated to theuniate rules in 1635, it then became one of the most significant Basilian centers in theRepublic of Poland. Over time, the Basilians increasingly succumbed to Romanizationand Polonization. Consequently, Latin altars (main and side ones), pulpit, confessional,stoup, instrumental organs and Latin devotional articles were installed in the SupraślOrthodox Monastery. The restitution of the Orthodox Church was preceded by severalyears of preparation. One of the taken measures was the opening of a school in 1834in Supraśl that provided education in the spirit of sympathy for Orthodoxy. The changesto the interior of the Orthodox Church in Supraśl involved the decoration of the altaraccording to the Eastern Greek rite, the removal of the side altars and the prohibitionof instrumental music. Due to the preserved iconostasis the church was quickly adaptedfor the needs to celebrate the liturgy according to the Eastern Greek rite; the choirwas created by the students from the local school. In 1828, the Basilians who camefrom the Latin rite were allowed to return to it. Thirty four monks left the Monasteryin Supraśl, and only eight remained. The Basilian resistance against the restitution of theOrthodox Church was the result of their Romanization and Polonization. In contrast,the position taken by the Basilians from Supraśl reflected the attitude of their superior,Nikodem Marcinowski.
38
Romanou, Katy, e Maria Barbaki. "Music Education in Nineteenth-Century Greece: Its Institutions and their Contribution to Urban Musical Life". Nineteenth-Century Music Review 8, n. 1 (27 giugno 2011): 57–84. http://dx.doi.org/10.1017/s1479409811000061.
Testo completoAbstract (sommario):
This article explores the music education of the Greek people in the nineteenth century, as revealed through the description of music education in Constantinople, Corfu and Athens.Before the establishment of the new state of Greece early in the nineteenth century, both Greeks and Europeans speak of ‘Greece’, referring to Greek communities beyond its borders. Music education in those communities consisted mainly of the music of the Greek Orthodox Church – applying a special notation, appropriate to its monophonic, unaccompanied chant – and Western music, and was characterized by the degree to which either culture prevailed. The antithesis of those music cultures was best represented, at least up to the 1850s, among the Greeks living in Constantinople – the seat of the Greek Orthodox Church – and Corfu of the Ionian Islands – where Italian music was assimilated. Athens was elected in 1834 as the capital of the Greek state because of its ancient monuments and did not attain the significance of a contemporary cultural centre before the 1870s. In Athens, these two musical cultures were absorbed and transformed through their confrontation and interaction. However, the new state's political orientation determined the predominance of Western music in music education in the capital.
39
Delviniotis, Dimitrios S. "Acoustic Characteristics of Modern Greek Orthodox Church Music". Journal of Voice 27, n. 5 (settembre 2013): 656.e1–656.e12. http://dx.doi.org/10.1016/j.jvoice.2013.03.011.
Testo completo
40
Thiani, Evanghelos. "Tensions of Church T(t)radition and the African Traditional Cultures in the African Orthodox Church of Kenya: Justifying Contextualization". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, n. 2 (30 dicembre 2020): 133–70. http://dx.doi.org/10.24193/subbto.2020.2.09.
Testo completoAbstract (sommario):
"Abstract The African Orthodox Church of Kenya was formed as an African Instituted Church in 1929, with considerable cultural and liberative connotations, before officially joining the Greek Orthodox Patriarchate of Alexandria and All Africa in 1956. The journey of being faithful to the rich and ancient Eastern Orthodox tradition, history, and heritage as well as grappling with the local cultures is been an ongoing tension for this church. The tension is better appreciated from the eye view of non-Kenyan Orthodox and young theologians in comparison with that of the locals. Some contextualization practices within this church were ecclesiastically sanctioned, while others have never been reviewed, even though both are practiced with no distinction. This Orthodox Church in Kenya continues to be regarded as one of the staunchest and first growing Orthodox Church in Africa, influencing many upcoming African dioceses and the theologians they form in the main Patriarchal seminary based in Nairobi. This paper seeks to document this tension and struggle of the church and local community traditions and cultures, and with it seek to justify some of the contextualization that is realized and practiced in this church at present. Keywords: African Orthodox Church of Kenya, contextualization, tradition, culture, mission"
41
Moisejeva, Margarita. "Vilniaus krikščionių bažnytinių giesmių melodijų sąsajos: nuo pirmųjų įtakų XVII a. iki XXI a." Tautosakos darbai 67 (12 luglio 2024): 86–104. http://dx.doi.org/10.51554/td.24.67.05.
Testo completoAbstract (sommario):
The article discusses seven melodies of the Christian Orthodox church hymns, which have counterparts in Uniate, Catholic and Protestant church music since the first influences in the 17th century until the 21st century. The Lithuanian Orthodox, Catholic, Uniate and Protestant church singing has been widely researched; the author has discussed the parallels between Orthodox and Uniate singing in her previous publications, yet paleographic data of the musical text of the Uniate and Orthodox hymnals (irmologions) dating from the 17th–18th centuries allows supplementing and clarifying the data regarding “Vilnius” Uniate and Orthodox hymns of the 17th–18th centuries as well as presenting transcriptions of the melodies carried out by the author. Correspondences between the Orthodox church melodies of the 18th–21st centuries in the Catholic and Protestant church singing in Lithuania have never been studied. The comparative analysis of the melodies of the Christian church hymns from Vilnius reveals that the related Orthodox and Uniate and Orthodox and Catholic melodies were connected by the common historical sources, namely, the “Greek” and “Bulgarian” melodies of the post-Byzantine singing style that was common on the territory of the Grand Duchy of Lithuania in the 17th–18th centuries, while current interconnections between the Vilnius Protestant and Orthodox church singing are reflected in the church music created by composers.
42
Sagan, Oleksandr N. "The main tendencies of the Orthodox Church's development after the war Ukraine (1945-1988)." Ukrainian Religious Studies, n. 20 (30 ottobre 2001): 82–94. http://dx.doi.org/10.32420/2001.20.1185.
Testo completoAbstract (sommario):
After the arrival of Soviet troops on the territory of Ukraine, the Orthodox Church undergoes qualitative and quantitative changes here. She was "returned" by the clergy and the faithful of the newly-reunified Church, joined by the parishes of the Romanian Orthodox Church in the territories of Izmail, Odesa, Chernivtsi and other regions. A complicated process of liquidation in Ukraine of the structures of the UAOC revived during the war and "reunion" with the Orthodox Greek-Catholicism began. All these measures do not always have a clear explanation. In addition to imperial ambitions and attempts to avoid competition by eliminating the competitors themselves, the Orthodox Church often did not have the choice of performing a social order of power structures.
43
Coranič, Jaroslav. "Legalization of Greek Catholic Church in Czechoslovakia in 1968". E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, n. 2 (1 novembre 2010): 192–204. http://dx.doi.org/10.2478/v10154-010-0017-3.
Testo completoAbstract (sommario):
Legalization of Greek Catholic Church in Czechoslovakia in 1968 This study deals with the fate (history) of the Greek Catholic Church in Czechoslovakia in 1968. Catholic Church in Czechoslovakia was liquidated by communist state power in the period of 1950 - 1968. The Church did not legally existed, its priests and believers were incorporated violently into the Orthodox Church. Improving this situation occurred in 1968, when so Prague Spring took place in Czechoslovakia. The legalization of the Greek Catholic Church was one of its result. This process was stopped by invasion of Warsaw Pact to the Czechoslovakia in August 1968. Full restoration of the Greek Catholic Church in Czechoslovakia thus was occurred after the November revolution in 1989.
44
Peno, Vesna. "On the multipart singing in the religious practice of orthodox Greeks and Serbs: The theological-culturological discourse". Muzikologija, n. 17 (2014): 129–54. http://dx.doi.org/10.2298/muz1417129p.
Testo completoAbstract (sommario):
In 1844, Serbian patriarch Josif Rajacic served two central annual Liturgies, at the feasts of Pasha and Penticost, in the Greek church of Holy Trinity in Vienna; these were accompanied by the four-part choral music. The appearance of new music in several orthodox temples in Habsburg Monarchy (including this one) during the first half of the nineteenth century, became an additional problem in a long chain of troubles that had disturbed the ever imperiled relations between the local churches in Balkans, especially the Greek and Serbian Orthodox. The official epistle that was sent from the ecomenical throne to all sister orthodox churches, with the main request to halt this strange and untraditional musical practice, provoked reactions from Serbian spiritual leader, who actually blessed the introduction of polyphonic music, and the members of Greek parish at the church of St. George in Vienna, who were also involved with it. The correspondence between Vienna and Constantinople reflected two opposite perceptions. The first one could named ?traditional? and the other one ?enlightening?, because of the apologies for the musical reform based on the unequivocal ideology of Enlightenment. In this article the pro et contra arguments for the new music tendencies in Greek and Serbian orthodox churches are analyzed mainly from the viewpoint of the theological discourse, including the two phenomena that seriously endangered the very entity of Orthodox faith. The first phenomenon is the ethnophiletism which, from the Byzantine era to the modern age, was gradually dividing the unique and single body of Orthodox church into the so-called ?national? churches, guided by their own, almost political interests, often at odds with the interests of other sister churches. The second phenomenon is the Westernization of the ?Orthodox soul? that came as a sad result of countless efforts of orthodox theological leaders to defend the Orthodox independence from the aggressive Roman Catholic proselytism. ?The Babylonian captivity of the Orthodox church?, as Georg Florovsky used to say, began when Orthodox theologians started to apply the Western theological methods and approaches in their safeguarding of the Orthodox faith and especially in ecclesiastical education. In this way the new cultural and social tendencies which gripped Europe after the movements of Reformation and Contra-Reformation were adopted without critical thinking among Orthodox nations, especially among the representatives of the Ortodox diaspora at the West. Observed from this extensive context, the four-part music in Orthodox churces in Austria shows one of many diverse requirements demanded from the people living in a foreign land, in an alien and often hostile environment, to assimilate its values, in this case related to the adoption of its musical practices.
45
Robson, Laura. "Communalism and Nationalism in the Mandate: The Greek Orthodox Controversy and the National Movement". Journal of Palestine Studies 41, n. 1 (2011): 6–23. http://dx.doi.org/10.1525/jps.2011.xli.1.6.
Testo completoAbstract (sommario):
The Greek Orthodox Church in Palestine, the largest of the Christian denominations, had long been troubled by a conflict ("controversy") between its all-Greek hierarchy and its Arab laity hinging on Arab demands for a larger role in church affairs. At the beginning of the Mandate, community leaders, reacting to British official and Greek ecclesiastical cooperation with Zionism, formally established an Arab Orthodox movement based on the structures and rhetoric of the Palestinian nationalist movement, effectively fusing the two causes. The movement received widespread (though not total) community support, but by the mid-1940s was largely overtaken by events and did not survive the 1948 war. The controversy, however, continues to negatively impact the community to this day.
46
Stathokosta, Vassiliki El. "Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue". Ecclesiology 8, n. 3 (2012): 350–74. http://dx.doi.org/10.1163/17455316-00803006.
Testo completoAbstract (sommario):
Taking as a starting point the Patriarchal Encyclical of 1902-4, which celebrates one hundred and ten years in 2012 (1902-2012), attention is given to its contribution to Anglican-Orthodox dialogue. A decisive landmark in Anglican-Orthodox relations and in the formation of the Ecumenical Movement was the visit of the Greek Church delegation to the USA and England in 1918 and the discussions with Episcopalians and Anglicans on Christology and Triadology (‘Trinitarian theology’) as well as ecclesiology. The process of this dialogue is examined here through the evaluations of three distinguished Greek Orthodox figures, carefully chosen as representative of their time, and in the light of such innovations as the ordination of women. This study emphasizes that the ecclesiological and theological proximity of Orthodoxy and Anglicanism is a solid basis for the continuation of their theological dialogue. The documents of Moscow (1976), Dublin (1984) and the Cyprus Statement (2006) prove that there is sufficient common ground to continue a fruitful discussion.
47
Kyrchanoff, M. V. "Problems of the Macedonian Orthodox Church in the modern Greek memorial politics". Гуманитарные и юридические исследования 10, n. 2 (2023): 212–21. http://dx.doi.org/10.37493/2409-1030.2023.2.4.
Testo completoAbstract (sommario):
Introduction. The purpose of the article is to analyse the perception of the problems of the history of the status of the Macedonian Orthodox Church in the politics of memory of modern Greece. Materials and Methods. The study is based on the analysis of texts that form the perception of the Macedonian church problem in the politics of memory in Greece. Analysis. The article analyses the perception of the Macedonian ecclesiastical problems in modern Greek memorial culture. The article also shows that the politics of memory forming the perception of the history of the Macedonian Church in modern Greek society simultaneously depends on the development of civic and ethnic nationalism, burdened by ties with the Orthodox Church. It is assumed that the mass media and political elites of modern Greece, as the main agents of historical politics, use the problems of the history of the Church in the territory of Macedonia to consolidate their own national identity and conduct a policy of memory aimed at promoting the narrative of territorial unity and the exclusively Greek character of the territory of Macedonia in modern Greece. Results. The results of the study suggest that the memorial culture of modern Greek society in contexts of the perception of the history of the Church on the territory of Macedonia is distinguished by a nationalistic character, and the perception of church history in the collective memory of Greece develops in contexts of moderate memorial contradictions with Macedonia. It is shown that the transformation of the viewpoint of the Greek memorial culture emerged as the result of consultations with the Macedonian elites and an agreement to change the name of the modern Macedonian state. It is assumed that the policy of the Patriarchate of Constantinople and the settlement of the formal status of the Macedonian Church significantly reduced the level of the memorial confrontation between Skopje and Athens.
48
Sheretyuk, Ruslana. "Transformations of cult practiceof Greek Uniate Church in the territory of right-bank Ukraine before its incorporation to the Russian Orthodoxy". Ukrainian Religious Studies, n. 73 (13 gennaio 2015): 115–21. http://dx.doi.org/10.32420/2015.73.469.
Testo completoAbstract (sommario):
The article highlights the causes and consequences of the transformations cult-ritual practices of the Greek Uniate Church on the territory of the Right-Bank Ukraine on the eve of its accession to the Russian Orthodox Church.
49
de Jonghe, E. "Op zoek naar gemeenschappelijke grond. De gesprekken tussen Pax Christi Internationaal en de russisch-orthodoxe kerk". Het Christelijk Oosten 45, n. 3 (29 novembre 1993): 149–63. http://dx.doi.org/10.1163/29497663-04503002.
Testo completoAbstract (sommario):
In search of common ground The dialogue between Pax Christi International and the Russian Orthodox Church Pax Christi believes that frontiers may divide states, but not Churches based on the same Christian faith. Therefore it has maintained official contacts with the Russian Orthodox Church. In times of increased international tensions, these contacts were the only channel for dialogue between the Russian Orthodox Church and the Roman Catholic Church. The increased openness of the society in the former Soviet Union during the last few years has allowed Pax Christi to significantly broaden its range of contacts in the Commonwealth of Independent States. One of the most impressive aspects of the opening up of Russian society has been the spectacular growth of religion in a land which for seventy years has been ruled by an atheist ideology. This revival was made possible by the continued presence of the Russian Orthodox Church and the unbroken tradition of religiousness among the Russian people. During the past twenty years, Pax Christi International has, through its biennial conversations with high-ranking Russian Orthodox delegations, been a privileged witness of the many sufferings in which the Russian Orthodox Church has been involved and of the enormous courage displayed by this Church in order to resist and survive. In this article, E. De Jonghe deals with the difficult history of the Russian Orthodox Church and gives an overview of her contacts with Pax Christi International. He analyses the complexity of the relationships between the Catholic Church and the Russian Orthodox Church and shows how they have grown more complex by the developments of the last five years. The author points to the problems with the Greek Catholic Church in the Ukraine and reflects on some present tensions, such as the conversion of the Russians, the internal crisis, church properties and proselytism.
50
Gronsky, Alexander D. "Ideological Pressure on the Orthodox Church in Byelorussia in the Early 21st Century". Almanac “Essays on Conservatism” 29 (19 settembre 2019): 86–96. http://dx.doi.org/10.24030/24092517-2019-0-3-86-96.
Testo completoAbstract (sommario):
Byelorussian nationalism seeks to create an alternative spiritual and religious tradition in order to subjugate the activities of the Church organizations to the interests of nationalist ideology. The Byelorussian Autocephalous Orthodox Church and the Greek Catholic (Uniate) Church were elected as “national” Churches. However, they are not national.