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Artykuły w czasopismach na temat „Russian Orthodox Church in Australia”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 7 lutego 2022

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1

Evgeny V., Drobotushenko. "The Foreign Press about the Change of Attitude of Soviet Power to Orthodoxy in 1943 (According to TASS)". Humanitarian Vector 15, nr 6 (grudzień 2020): 62–171. http://dx.doi.org/10.21209/1996-7853-2020-15-6-162-171.

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The article analyzes a selection of materials of the foreign press, made by the Telegraph Agency of the Soviet Union (TASS) in 1943 on the reaction to the change in the attitude of the Soviet government to the Russian Orthodox Church (ROC). It is presented in one of the files of the state archive of the Russian Federation (SARF). In the collection mentioned, there are notes and articles of various editions of the countries of Europe, and also the States of North and South America, Africa, Australia. The claimed problems have not been seriously analyzed from the scientific point of view so far. The author notes that the negative and positive assessments of the transformation of the religious policy of the USSR were clearly divided into the two camps: the countries that supported the USSR in 1943 and the countries that had opposite views. The rhetoric of the press in the United States, Canada and England differed significantly from that one in Europe as a whole, and even more in Nazi Germany, Italy and Romania. The press of countries that were far away from the events, for example, the States of South America or Australia, reflected a neutral attitude to what was happening. Against this background, all actions of the Soviet authorities were assessed as superficial, temporary, and “fake”. According to the critics, they were forced. In reality, there was no question of freedom of religion in the USSR. In turn, the press of the allied countries relatively highly appreciated the changes in the policy of the Soviet state. It is obvious that the problems stated in the title of the article require further serious scientific analysis, which implies a large volume of work with foreign media of the time under consideration and with archival sources. Keywords: religion, Orthodoxy, freedom of religion, Patriarch, Council for the Affairs of the Russian Orthodox Church, mass media

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2

Makarkin, Aleksei. "The Russian Orthodox Church". Russian Politics & Law 49, nr 1 (styczeń 2011): 8–23. http://dx.doi.org/10.2753/rup1061-1940490101.

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MINKyounghyoun. "The Division of Russian Orthodox Church and the Russian Orthodox Church in Korea". SA-CHONG(sa) ll, nr 92 (wrzesień 2017): 361–84. http://dx.doi.org/10.16957/sa..92.201709.361.

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4

Knox, Zoe. "Russian Orthodoxy, Russian Nationalism, and Patriarch Aleksii II". Nationalities Papers 33, nr 4 (grudzień 2005): 533–45. http://dx.doi.org/10.1080/00905990500354004.

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The Russian Orthodox Church (Moscow Patriarchate) is a highly visible institution in Russia, and arguably the most prominent and influential religious or cultural body. The Orthodox Church figures prominently in various discussions as the driving force behind Russia's post-Soviet renewal and recovery. Surveys show that Russians trust the Orthodox Church more than any other public institution, including law courts, trade unions, mass media, the military, the police and the government. Estimates of the number of self-identified Orthodox adherents range from 50 million, which amounts to slightly more than one-third of Russia's population, to 70 million, or roughly one half of the population. A leading newspaper consistently ranks Patriarch Aleksii II, head of the Moscow Patriarchate, the governing body of the Orthodox Church, in the top 15 of the country's most influential political figures. These indicators confirm that the Orthodox Church has a significant role in Russia's post-Soviet development. This is widely accepted by commentators both within and without the Orthodox Church, and within and without Russia.

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5

Papkova, Irina, i Dmitry P. Gorenburg. "The Russian Orthodox Church and Russian Politics". Russian Politics & Law 49, nr 1 (styczeń 2011): 3–7. http://dx.doi.org/10.2753/rup1061-1940490100.

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6

Kostiuk, K. N. "The Russian Orthodox Church and Society". Russian Social Science Review 44, nr 4 (lipiec 2003): 59–77. http://dx.doi.org/10.2753/rss1061-1428440459.

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7

Kostiuk, K. N. "The Russian Orthodox Church and Society". Russian Politics & Law 41, nr 3 (maj 2003): 32–50. http://dx.doi.org/10.2753/rup1061-1940410332.

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8

Tonoyan, A. H. "The Orthodox Church and Russian Politics". Journal of Church and State 54, nr 1 (4.01.2012): 147–49. http://dx.doi.org/10.1093/jcs/csr142.

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9

Ellis, Jane. "Legal changes for Russian orthodox church?" Religion in Communist Lands 15, nr 3 (grudzień 1987): 318–20. http://dx.doi.org/10.1080/09637498708431329.

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10

손명곤. "Imiaslavie, heresy of Russian Orthodox Church". Journal of North-east Asian Cultures 1, nr 16 (wrzesień 2008): 777–95. http://dx.doi.org/10.17949/jneac.1.16.200809.032.

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11

Soroka, George. "The Orthodox Church and Russian Politics". Europe-Asia Studies 65, nr 7 (wrzesień 2013): 1486–88. http://dx.doi.org/10.1080/09668136.2013.823782.

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12

Laitila, Teuvo. "The Russian Orthodox Church and atheism". Approaching Religion 2, nr 1 (8.06.2012): 52–57. http://dx.doi.org/10.30664/ar.67491.

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After the collapse of the Soviet Union in 1991, the religious tide in Russia has been quick to rise. During the Soviet era, religion – particularly Orthodox Christianity and Islam – was considered to be one of the ‘enemies of the people’. Since the late 1990s however, Russian politicians at all levels of the power structure have associated themselves either with the Orthodox, or on some occasions with the Muslim, clergy. The present state of affairs in the relations between religion and the state are well illustrated by the cordial liaison of the late Patriarch Aleksii II with President Vladimir Putin and the equally warm involvement of President Dmitry Medvedev, and his wife Svetlana Medvedeva, with the new Patriarch Kirill, who was elected in January 2009. Some have even argued that ‘today’ (in 2004) the Church and state are so extensively intertwined that one can no longer consider Russia to be a secular state. Polls seem to support the claim. While in 1990 only 24 per cent of Russians identified themselves as Orthodox, in the sense that they felt themselves to be Russians as well, in 2008 the number was 73 per cent. However, less than 10 per cent, and in Moscow perhaps only 2 per cent do actually live out their religiosity.Why did Russia turn towards religion? Is religion chosen in an attempt to legitimise power, or in order to consolidate political rule after atheist-communist failure? My guess is that the answer to both is affirmative. Moreover, whatever the personal convictions of individual Russians, including politicians, religious, mainly Orthodox Christian, rhetoric and rituals are used to make a definitive break with the communist past and to create, or re-create, a Greater Russia (see Simons 2009). In such an ideological climate, atheism has little chance of thriving, whereas there is a sort of ‘social demand’ for its critique.I therefore focus on what the Russian Orthodox Church (ROC) has had to say about atheism and how her statements can be related to a break with the past and the construction of a new Russia. Or, in my opinion, actually deleting the Soviet period from the history of Russia as an error and seeing present-day Russia as a direct continuation of the pre-Soviet imperial state.

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13

Vukic, Neven. "The Russian Orthodox Church and Interreligious Dialogue". Exchange 46, nr 2 (24.03.2017): 157–79. http://dx.doi.org/10.1163/1572543x-12341436.

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This article reflects on the practice of inter-religious dialogue within the Russian Orthodox Church. The Russian Orthodox Church, or the Russian Patriarchate, as it is otherwise called, is currently the largest (with respect to the number of faithful) autocephalous church within the Orthodox world. Within the Russian Federation, the Orthodox faithful form a majority. However, the Muslim population has increased steadily in recent years and now forms a significant minority. Indeed, in certain regions the Muslim population has, in fact, become the demographic majority. Therefore, inter-religious contact is a lived reality within the Russian context. This article examines Russian Orthodox attempts to come to terms with this reality. It does so by examining official statements (i.e., theory), and by reflecting on the Church’s approach to the issues (i.e., practice) which arise from the attempt to implement the official approach within the Russian Federation (e.g., ‘orthodoxization’, lackluster education, proselytism). Furthermore, this article reflects on the repercussions for the entire Orthodox World which result from the events unfolding in the Russian Church.

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14

Duncan, Peter J. S. "The Russian Orthodox Church: a contemporary history". International Affairs 63, nr 2 (1987): 332–33. http://dx.doi.org/10.2307/3025481.

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15

Веретенников, Макарий. "Mesyatseslovs memory of the Russian Orthodox Church". Theological Herald, nr 3(38) (15.10.2020): 160–98. http://dx.doi.org/10.31802/gb.2020.38.3.007.

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Статья посвящена содержанию, общим принципам построения и характерным особенностям календаря, или месяцеслова, Русской Православной Церкви. Автор использует методы анализа и синтеза. В итоге делаются нижеследующие обобщения. Месяцеслов был принесён на Русь из Византии в достаточно завершённом виде, однако в процессе исторического развития он дополнился особенными русскими праздниками. Календарь-месяцеслов - это грандиозный собор святых, подвизавшихся в разных местах на протяжении веков, единение Церкви Небесной и земной, история святости и история нашей Церкви. Месяцесловным памятям посвящены составленные гимнографами богослужебные тексты, которые поются и читаются в храмах. Традиционно почитается день кончины угодников Божиих, память открытия мощей святых, перенесения их святых мощей или же день канонизации угодников Божиих, реже - день их рождения. Фенологические наблюдения русского народа связаны с повседневной деятельностью и увязаны с месяцесловом, что свидетельствует о его проникновении в повседневную жизнь русского человека. The article is devoted to the content, General principles of construction and characteristic features of the calendar, or mesyatseslov, of the Russian Orthodox Church. The author uses methods of analysis and synthesis. As a result, the following generalizations are made. The mesyatseslov was brought to Russia from Byzantium in a fairly complete form, but in the course of historical development it was supplemented with special Russian holidays. The calendar-mesyatseslov is a grandiose council of saints who have labored in different places over the centuries, the unity of the Church of Heaven and earth, the history of holiness and the history of our Church. Liturgical texts composed by hymnographers, which are sung and read in churches, are dedicated to the mesyatseslovs memory. Traditionally, the day of the death of saints, the memory of the discovery of the relics of saints, the transfer of their Holy relics, or the day of the canonization of saints, less often - the day of their birth are honored. Russian people’s phenological observations are related to their daily activities and are linked to mesyatseslov, which indicates its penetration into the daily life of the Russian people.

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16

Valliere, Paul, Jane Ellis i William C. Fletcher. "The Russian Orthodox Church: A Contemporary History". Russian Review 47, nr 1 (styczeń 1988): 94. http://dx.doi.org/10.2307/130450.

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17

Shkarovskii, Mikhail V. "The Russian Orthodox Church in 1958-64". Russian Studies in History 50, nr 3 (grudzień 2011): 71–95. http://dx.doi.org/10.2753/rsh1061-1983500304.

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18

Davis, Nathaniel. "The Russian Orthodox Church: Opportunity and trouble". Communist and Post-Communist Studies 29, nr 3 (wrzesień 1996): 275–86. http://dx.doi.org/10.1016/s0967-067x(96)80017-1.

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19

Sorokowski, Andrew. "Russian orthodox archbishop denounces Ukrainian catholic Church". Religion in Communist Lands 14, nr 3 (grudzień 1986): 319–20. http://dx.doi.org/10.1080/09637498608431279.

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20

Bender, Cory. "The Russian Orthodox Church and Human Rights". Review of Faith & International Affairs 14, nr 1 (2.01.2016): 102–4. http://dx.doi.org/10.1080/15570274.2016.1145468.

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21

Laitila, Teuvo. "The Russian Orthodox Church and Human Rights". Journal of Contemporary Religion 30, nr 2 (29.04.2015): 337–40. http://dx.doi.org/10.1080/13537903.2015.1025570.

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22

Stenschke, Christoph. "Biblical Interpretation in the Russian Orthodox Church". Biblical Interpretation 18, nr 4-5 (2010): 492–93. http://dx.doi.org/10.1163/092725609x12531036271568.

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23

Веретенников, Макарий. "Mesyatseslovs memory of the Russian Orthodox Church". Theological Herald, nr 3(38) (15.10.2020): 160–98. http://dx.doi.org/10.31802/gb.2020.38.3.007.

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Статья посвящена содержанию, общим принципам построения и характерным особенностям календаря, или месяцеслова, Русской Православной Церкви. Автор использует методы анализа и синтеза. В итоге делаются нижеследующие обобщения. Месяцеслов был принесён на Русь из Византии в достаточно завершённом виде, однако в процессе исторического развития он дополнился особенными русскими праздниками. Календарь-месяцеслов - это грандиозный собор святых, подвизавшихся в разных местах на протяжении веков, единение Церкви Небесной и земной, история святости и история нашей Церкви. Месяцесловным памятям посвящены составленные гимнографами богослужебные тексты, которые поются и читаются в храмах. Традиционно почитается день кончины угодников Божиих, память открытия мощей святых, перенесения их святых мощей или же день канонизации угодников Божиих, реже - день их рождения. Фенологические наблюдения русского народа связаны с повседневной деятельностью и увязаны с месяцесловом, что свидетельствует о его проникновении в повседневную жизнь русского человека. The article is devoted to the content, General principles of construction and characteristic features of the calendar, or mesyatseslov, of the Russian Orthodox Church. The author uses methods of analysis and synthesis. As a result, the following generalizations are made. The mesyatseslov was brought to Russia from Byzantium in a fairly complete form, but in the course of historical development it was supplemented with special Russian holidays. The calendar-mesyatseslov is a grandiose council of saints who have labored in different places over the centuries, the unity of the Church of Heaven and earth, the history of holiness and the history of our Church. Liturgical texts composed by hymnographers, which are sung and read in churches, are dedicated to the mesyatseslovs memory. Traditionally, the day of the death of saints, the memory of the discovery of the relics of saints, the transfer of their Holy relics, or the day of the canonization of saints, less often - the day of their birth are honored. Russian people’s phenological observations are related to their daily activities and are linked to mesyatseslov, which indicates its penetration into the daily life of the Russian people.

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24

Mykhaleyko, Andriy. "The New Independent Orthodox Church in Ukraine". Südosteuropa 67, nr 4 (25.02.2020): 476–99. http://dx.doi.org/10.1515/soeu-2019-0037.

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AbstractIn January 2019, the Ukrainian Orthodoxy received what is known as the tomos from the Ecumenical Patriarchate of Constantinople, which established the independent Orthodox Church in Ukraine. The granting of autocephaly to the Orthodox Christians of Ukraine caused a deep crisis in the Orthodoxy and a conflict between Constantinople and Moscow. The Russian Orthodox Church (ROC) condemned the Ecumenical Patriarch’s action and accused the Patriarchate of Constantinople of encroaching on the ‘canonical territory’ of the ROC. The author examines the foundations of this formation of a new Orthodox Church, the religious and political factors influencing the process of its establishment, and the reaction of the Russian Orthodox Church leadership and Russian politicians. He also reflects on the consequences for relations within Orthodoxy, for ecumenical dialogue, and for contacts between Ukraine and Russia.

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25

Makarova, Kseniya, i Michael Kazakov. "Russian Orthodox Church in Armenia: General Points of Activity". Bulletin of Kemerovo State University. Series: Political, Sociological and Economic sciences 2020, nr 1 (24.04.2020): 9–15. http://dx.doi.org/10.21603/2500-3372-2020-5-1-9-15.

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The present research featured the public diplomacy of Russia in Armenia. The paper focuses on the activity of the Russian Orthodox Church as an institute of civil society in the context of Russian public diplomacy. It describes mechanisms and instruments used by religious organizations in Armenia. The research objective was to analyze the presence of the Russian Orthodox Church in Armenia as a special part of Russian public diplomacy mechanism. The authors employed analysis and synthesis to get a complex presentation of the subject, as well as induction and deduction to interpret facts. The historical method was used to study the phenomenon in its development. The network approach was used to study the current state of the phenomenon. The activity of the Russian Orthodox Church in Armenia is represented as part of Russian public diplomacy, which creates favorable conditions for achieving Russian foreign diplomacy goals. The results of the research can be used for studying principles and mechanisms of Russian public diplomacy. In conclusion, the authors claim that involvement of the Russian Orthodox Church in Russian public diplomacy can decrease the tension in Armenian public sphere. The tension is caused by various pseudo-religious movements that interfere with the restructuring of the local confessional space. Therefore, there is a growing need in a closer interaction between the Russian Orthodox Church and the Armenian apostolic church.

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26

Verkhovskii, Aleksandr. "The Russian Orthodox Church as the Church of the Majority". Russian Politics & Law 52, nr 5 (wrzesień 2014): 50–72. http://dx.doi.org/10.2753/rup1061-1940520503.

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27

Negrov, A. "Biblical Interpretation in the Russian Orthodox Church: An historical and hermeneutical perspective". Verbum et Ecclesia 22, nr 2 (11.08.2001): 352–65. http://dx.doi.org/10.4102/ve.v22i2.654.

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for an understanding of biblical interpretation within the Russian Orthodox Church. Its purpose is not to advocate pro or contra Russian biblical scholarship, but to place the emphasis on the history of biblical interpretation in the Russian Orthodox Church and on Orthodox biblical hermeneutics. Two considerations are specifically pertinent to the study of this topic. First, the history of biblical interpretation is surveyed from a sole and specific perspective - from within a· historico-dogmatic development of the Russian Orthodox Church from the Kiev period of its history (9_13th century) till the Synodal period (1721-1917). Second, it is true that once originated, the Biblical Study in Russian Orthodoxy went its own way and developed its own fundamental principles of interpretation. Although many principles correlated and corresponded with general principles of biblical interpretation, in essence they form "Russian Orthodox Hermeneutics". This paper seeks to establish an outline of the essential elements of Orthodox biblical hermeneutics as they developed in the history of interpretation.

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28

Stoeckl, Kristina. "The Russian Orthodox Church's Conservative Crusade". Current History 116, nr 792 (1.10.2017): 271–76. http://dx.doi.org/10.1525/curh.2017.116.792.271.

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Sklyarova, Tatiana Vladimirovna. "Additional and Non-Institutional Education of the Russian Orthodox Church in Modern Russia". Siberian Pedagogical Journal, nr 6 (29.12.2020): 145–50. http://dx.doi.org/10.15293/1813-4718.2006.14.

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Problem and purpose. This article analyzes the correspondence of the implemented experiences of educational activities in the parishes of the Russian Orthodox Church to the state regulatory documents governing education. The subject of the research is the educational activity of Sunday parish schools of the Russian Orthodox Church, defined as a set of processes of religious education, educational initiatives, organizational and pedagogical conditions, and administrative and managerial decisions. The problem of the study is due to the revealed contradiction between the mass activity of Sunday parochial schools in modern Russia and the absence in most of them of a license to conduct educational activities. The purpose of the article is to determine the conditions for conducting educational activities, to characterize the types, forms and methods of its implementation, to describe administrative and managerial decisions regarding the existing Sunday parish schools of the Russian Orthodox Church and to correlate them with the existing norms of the Federal Law “On Education in the Russian Federation”. Methodology. The study was carried out on the basis of an analysis of the documents regulating the educational activities of the Russian Orthodox Church and their compliance with the federal legislation of the Russian Federation in relation to the organization and conduct of educational activities. Correlation of the existing experience in the implementation of educational activities of the Russian Orthodox Church with the definitions of formal, non-formal, informal and additional education necessitated the introduction of the concept of “extra-institutional education”. The non-institutional education of the Russian Orthodox Church is characterized as an existing phenomenon, its signs are given. In conclusion, it is concluded that the implementation of extra-institutional forms of education indicates a non-professional approach to the organization of educational activities in the parish institutions of the Russian Orthodox Church.

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Sklyarova, Tatiana Vladimirovna. "Additional and Non-Institutional Education of the Russian Orthodox Church in Modern Russia". Siberian Pedagogical Journal, nr 6 (29.12.2020): 145–50. http://dx.doi.org/10.15293/1813-4718.2006.14.

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Problem and purpose. This article analyzes the correspondence of the implemented experiences of educational activities in the parishes of the Russian Orthodox Church to the state regulatory documents governing education. The subject of the research is the educational activity of Sunday parish schools of the Russian Orthodox Church, defined as a set of processes of religious education, educational initiatives, organizational and pedagogical conditions, and administrative and managerial decisions. The problem of the study is due to the revealed contradiction between the mass activity of Sunday parochial schools in modern Russia and the absence in most of them of a license to conduct educational activities. The purpose of the article is to determine the conditions for conducting educational activities, to characterize the types, forms and methods of its implementation, to describe administrative and managerial decisions regarding the existing Sunday parish schools of the Russian Orthodox Church and to correlate them with the existing norms of the Federal Law “On Education in the Russian Federation”. Methodology. The study was carried out on the basis of an analysis of the documents regulating the educational activities of the Russian Orthodox Church and their compliance with the federal legislation of the Russian Federation in relation to the organization and conduct of educational activities. Correlation of the existing experience in the implementation of educational activities of the Russian Orthodox Church with the definitions of formal, non-formal, informal and additional education necessitated the introduction of the concept of “extra-institutional education”. The non-institutional education of the Russian Orthodox Church is characterized as an existing phenomenon, its signs are given. In conclusion, it is concluded that the implementation of extra-institutional forms of education indicates a non-professional approach to the organization of educational activities in the parish institutions of the Russian Orthodox Church.

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31

Antonov, Mikhail. "CHURCH-STATE SYMPHONIA: ITS HISTORICAL DEVELOPMENT AND ITS APPLICATIONS BY THE RUSSIAN ORTHODOX CHURCH". Journal of Law and Religion 35, nr 3 (grudzień 2020): 474–93. http://dx.doi.org/10.1017/jlr.2020.38.

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AbstractThis article analyzes the origins of the concept of symphonia, its historical development, and its utilization by the Russian Orthodox Church as a normative ideal for church-state relations. In various historical contexts, this concept has referred to different normative requirements; it relied on different paradigms in Byzantium and in medieval Russia and it acquired new meanings in Imperial Russia. The reinterpretations of this concept by the Russian Orthodox Church in order to legitimize its position in the political life of contemporary Russia take this concept far from its original meaning. Using methods from the history of concepts of, among others, Reinhart Koselleck and Quentin Skinner, the author considers how the semantic transformations of symphonia in modern contexts by the Russian Orthodox Church lead to a hollowing of this concept. This conception is hardly reconcilable with the normative logic of the actual Russian political and legal systems.

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32

Shilkina, Margarita. "Orthodox Brotherhoods in the Russian Orthodox Church: religious and social projects". MONITORING OF PUBLIC OPINION: economic&social changes, nr 2 (kwiecień 2018): 225–42. http://dx.doi.org/10.14515/monitoring.2018.2.13.

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Morozov, Evgeniy M. "RUSSIAN ORTHODOX CHURCH ROLE IN SOCIOCULTURAL TRANSFORMATION OF RUSSIAN FEDERATION". Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, nr 23(3) (1.09.2016): 73–88. http://dx.doi.org/10.17223/22220836/23/8.

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LIVTSOV, V. A. "INTERACTION OF THE RUSSIAN ORTHODOX CHURCH AND FOREIGN RUSSIAN CHURCH EMIGRATION WITH THE ECUMENICAL MOVEMENT IN 1940–60-s." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 9, nr 3 (2020): 75–86. http://dx.doi.org/10.22394/2225-8272-2020-9-3-75-86.

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The aim of the article is to consider the relationship between the Russian Orthodox Church and the breakaway Russian Orthodox Church Abroad and the Western European Exarchate of Constantinople Patriarchate for parishes of the Russian tradition with the World Council of Churches. These relations are analyzed from the point of view of the participants' political interests and interference of party and state power in the USSR into these processes.

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BEGLOV, A. L. "International Activity of the Russian Orthodox Church during the “New Deal” Between the State and the Church. Periodization and the Elements of Crisis". Outlines of global transformations: politics, economics, law 11, nr 4 (16.10.2018): 104–29. http://dx.doi.org/10.23932/2542-0240-2018-11-4-104-129.

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The article describes the international activities of the Russian Orthodox Church of the Moscow Patriarchate during the “new deal” in the state-church relations (late 1930s – first half of the 1950s). Depending on the direction of the international activities of the Russian Church, which the Soviet leadership considered to be the priority of the moment, the author outlines five main stages of the “new deal”. The first stage dated to the late 1930s – 1943, when the “new policy” remained a secret policy of the Stalinist leadership aimed at including Orthodox religious structures in the new territories, included into the USSR in 1939–1940, into the management system of the Moscow Patriarchate, and then to establish contacts with allies on religious channels through the anti-Hitler coalition. The second stage occurred in 1943–1948, when the main efforts of church diplomacy were aimed at including the Orthodox Churches of Eastern Europe in the orbit the influence of the Moscow Patriarchate and (after 1945) an unsuccessful attempt was made to achieve the leading role of the Russian Orthodox Church in the world Orthodoxy. The third stage occurred in 1948– 1949, when the crisis of the “new deal” took shape. Finally, the fourth stage began after 1949 with the inclusion of the Russian Orthodox Church in the international movement for peace and overcoming the crisis of state-church relations. The author pays special attention to the Moscow meeting of the heads and representatives of the Orthodox Churches of 1948, which revealed a divergence in the interests of the state and the Church and launched a crisis of the “new deal”. In addition, the article makes an excursion into the history of foreign policy activity of representatives of the Russian Orthodox Church in the period before the 1917 revolution, as well as its international relations in the interwar period�

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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world". Medjunarodni problemi 64, nr 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.

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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

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LEKSIN, V. N. "Russian Orthodoxy Nowadays". Outlines of global transformations: politics, economics, law 11, nr 4 (16.10.2018): 65–82. http://dx.doi.org/10.23932/2542-0240-2018-11-4-65-82.

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Russian Orthodoxy is one of the most mythologized and difficult for scientific research fragments of modern Russia’s social life. Thus, the statements still exist on the universal Orthodoxy of the Russian people, because the State statistics does not really characterize a condition of the population or its different groups religiosity (rare exception is few indicators in the reports on periodical population census). Moreover, the researcher constantly faces polar estimates of the same situations in Russian Orthodoxy, both in publications of its irreconcilable opponents and apologists, while analysis of dichotomy “religiosity/ secularism” often goes beyond the boundaries of scientific discussions. At the same time these difficulties shouldn’t be overestimated. Splendid works by domestic sociologists have emerged that characterized actual religiosity of our contemporaries, formation of Church statistics has begun, reliable information on real events in Orthodox life have begun to be published regularly in the materials of cathedral and diocesan assemblies, Orthodox mass-media are becoming more and more informative and analytical (including Internet) and so on. Euphoria in connection with religious life legalization in Russia is passing off, the attitude to what is taking place in the sphere of Russian Orthodox Church (ROC) – the clergy and laity – is becomingmore realistic, while problematic situations are becoming an object of open discussions and for the most part of them appropriate solutions are being found. Along with all the unshakeable fundamentals of Orthodoxy, dynamism of modern Orthodoxy life is very high, as it is shown in the article. Russian Orthodoxy goes far and in various ways beyond Church boundaries. In the article an attempt is made to throw light on just several aspects of this phenomenon. These are estimates of a number of people leading an Orthodox way of life, parameters of rapid expansion of Church institutions and increase of the clergy number, innovations in Church education, ROC’s attitude to non-Orthodoxy and adherence to different faith, problems of real separation of Church and State and the place of Orthodoxy in modern culture. ROC’s role in social and political life of Russia is clearly in contrast with the situation in a number of Western countries and it seems to be one of significant but unfortunately, weakly accented problems of modern politological analysis.

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Nikitin, episcopus, Siluan. "Paavo Kontkanen and his Role in Normalization of Relations between the Russian and Finnish Orthodox Churches". Vestnik of Saint Petersburg University. History 65, nr 4 (2020): 1107–23. http://dx.doi.org/10.21638/11701/spbu02.2020.405.

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The interrelations of the Russian and Finnish Orthodox Churches in the 20th century are dramatic and poorly studied by Russian historians. This article, on the basis of materials from the State Archives of the Russian Federation and studies into church history translated from Finnish, attempts to evaluate the role of Dr. Paavo Kontkanen, an active member of the Finnish Archdiocese, in the relations between these two Churches. He exemplified a change in the attitude of the National Orthodox Church of Finland towards the Russian Church, historically kyriarchal, in the second half of the previous century. Dr. Paavo Kontkanen, being for a long time a member of the collegiate administrative body of the Finnish Archdiocese, the Church Administrative Council, with permission from Archbishop Herman (Aav) started negotiations with the leadership of the Russian Orthodox Church on a private level. Having archieved understanding with the chairman of the Department of External Church Relations, Metropolitan Nicholas (Yarushevich), Kontkanen considered the possibility of reunification of the Finnish Church and the Russian Church only for a short period, before receiving the status of Autocephalous Local Church from Moscow. Kontkanen’s actions enable to regard him as a conductor of Finland’s ecclesiastical interests aimed at rapprochement with the Soviet Union. It can be proved by Kontkanen’s close contacts with the President of Finland, Urho Kaleva Kekkonen, and his ability to defend interests of the “pro-Russian” part of the clergy and the Finnish Orthodox Church in the face of the state and the Church Council.

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Vasilyeva, Olga. "The Russian Orthodox Church and the October Revolution". State Religion and Church in Russia and Worldwide 37, nr 1-2 (2019): 12–29. http://dx.doi.org/10.22394/2073-7203-2019-37-1/2-12-29.

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LEPILIN, A. V. "RUSSIAN ORTHODOX CHURCH AND ECUMENICAL MOVEMENT IN 1950". JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 8, nr 2 (2019): 95–99. http://dx.doi.org/10.22394/2225-8272-2019-8-2-95-99.

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Dunlop, John B., Alexander Preobrazhensky i Sergei Syrovatkin. "The Russian Orthodox Church: Tenth to Twentieth Centuries". Russian Review 50, nr 4 (październik 1991): 499. http://dx.doi.org/10.2307/131029.

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Ryabykh, Yuri. "Political parties of Russia and Russian Orthodox Church". Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 32, nr 1 (styczeń 2004): 124–48. http://dx.doi.org/10.30570/2078-5089-2004-32-124-148.

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Filatov, S. B. "The Russian Orthodox Church and The political Elite". Russian Studies in Philosophy 33, nr 1 (lipiec 1994): 77–82. http://dx.doi.org/10.2753/rsp1061-1967330177.

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WALTERS, PHILIP. "The Russian Orthodox Church and the Soviet State". ANNALS of the American Academy of Political and Social Science 483, nr 1 (styczeń 1986): 135–45. http://dx.doi.org/10.1177/0002716286483001012.

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Papkova, I. "The Russian Orthodox Church and Political Party Platforms". Journal of Church and State 49, nr 1 (1.01.2007): 117–34. http://dx.doi.org/10.1093/jcs/49.1.117.

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Papkova, Irina. "Russian Orthodox concordat? Church and state under Medvedev". Nationalities Papers 39, nr 5 (wrzesień 2011): 667–83. http://dx.doi.org/10.1080/00905992.2011.602394.

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The literature on church-state relations in post-Soviet Russia has been slowly but steadily expanding over the past two decades. The period since 2008, however, remains underdeveloped, as existing analysis has focused on specific issues rather than attempting an overview of the larger trends since the above-mentioned changes in the leadership of both institutions. Seeking to address this gap, this article explores the implications of the nearly coincidental changeovers in leadership in the Moscow Patriarchate and the secular state for church-state relations in Russia, both near and long-term. The first part of the article sets up the context for understanding the new church-state dynamic, by discussing in some detail the state of the relationship under Patriarch Aleksii II. The conclusions are that, under Aleksii tenure, the church could be considered a relatively weak institution, as it was unable for the most part to strengthen its position in Russia through legislative means. The second part focuses on the process whereby the new patriarch came to be elected in 2009, intending thereby to shed some light on Kirill I's leadership style and political agenda. The third part discusses concrete changes in the church-state relationship that have occurred on the federal level since 2008. The final section proposes some conclusions regarding the importance of the Russian Orthodox Church as a political actor in the contemporary Russian Federation, suggesting that despite the recent gains in the church's political fortunes, the ROC's position in society and particularly vis-à-vis the government remains vulnerable in key respects.

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Tataryn, Myroslaw. "Russian Orthodox attitudes towards the Ukrainian Catholic Church". Religion in Communist Lands 17, nr 4 (styczeń 1989): 313–31. http://dx.doi.org/10.1080/09637498908431440.

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Dunlop, John B. "The Russian Orthodox Church and nationalism after 1988". Religion in Communist Lands 18, nr 4 (grudzień 1990): 292–306. http://dx.doi.org/10.1080/09637499008431483.

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van den Bercken, Wil. "A Social Doctrine for the Russian Orthodox Church". Exchange 31, nr 4 (1.01.2002): 373–85. http://dx.doi.org/10.1163/157254302x00065.

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van den Bercken, Wil. "A Social Doctrine for the Russian Orthodox Church". Exchange 31, nr 4 (2002): 373–85. http://dx.doi.org/10.1163/157254302x00218.

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