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Статті в журналах з теми "St. Thomas Orthodox Church of India"
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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.
Повний текст джерелаАнотація:
The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.
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Sodomora, Pavlo. "St. Thomas Aquinas in Ukrainian Orthodox Schools." Hybris 44, no. 1 (March 30, 2019): 21–31. http://dx.doi.org/10.18778/1689-4286.44.02.
Повний текст джерелаАнотація:
Ukrainian philosophical thought has been developing under the influence of several philosophical streams. Being influences by Orthodox tradition mainly, Church has always been at the forefront of any political campaign conducted on Ukrainian terrain. The level of education plays a key role in the process of cultural development of any country. Western part of Ukraine, comparing to its Eastern counterpart, had better access to education and information due to Catholic Church predominance in the region. The article intends to investigate the scholastic and patristic thought and its reproduction by Ukrainian cultural environment via various European teaching systems. Ukraine has been developing in a broad European context and this is why it could not have been deprived of influential teachings. But Russian imperialistic, and later communist ideology was hindering constantly the deployment and development of many ideas that were important for European philosophy. Together with Eastern theology, which was based mainly on works of Damascenus, Aristotelian traditions were introduced in Ukrainian schools gradually, and based on Aristotle’s works, theology of St. Thomas was taught. Prominent Ukrainian thinkers were influenced by many scholastic philosophers, including St. Thomas Aquinas. Aquinas’ influence is apparent in later thinkers.
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Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (December 1989): 474–88. http://dx.doi.org/10.2307/3168210.
Повний текст джерелаАнотація:
The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Danish West Indies). In 1893 McGuire, having served a pastorate at a Moravian church in the Virgin Islands, migrated to the United States, where he became an Episcopalian. In 1897 he was ordained a priest in that church and, in the succeeding decade, served several parishes, including St. Thomas Church in Philadelphia, which was founded by Absalom Jones. His abilities and skills were recognized, and in 1905 he became the archdeacon for Colored Work in the Episcopal Diocese of Arkansas. Here he became involved with various plans—none of which bore fruit—which would have provided for the introduction of black bishops in the Episcopal church to assist in that church's work of evangelization among black Americans. It is believed, however, that McGuire was influenced by the different schemes which were advanced, and that he “almost certainly carried away from Arkansas the notion of a separate, autonomous black church, and one that was episcopal in character and structure, as one option for black religious self-determination and one avenue for achieving black independence.”
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Raj, Pushpa. "Devasahayam: The First Martyr For Jesus Christ In Travancore." Proceedings Journal of Education, Psychology and Social Science Research 1, no. 1 (November 22, 2014): 1–6. http://dx.doi.org/10.21016/icepss.14031.
Повний текст джерелаАнотація:
Travancore was the first and foremost among the princely states of India to receive the message of Jesus Christ. According to tradition, St. Thomas the Apostle came to India in 52 A.D. He made many conversions along the west coast of India. It had to the beginning of Christian Community in India from the early Christian era. He attained martyrdom in 72 A.D. at Calamina in St. Thomas mount, Madras. He was the first to be sacrificed for the sake of Christ in India. During the close of the second century A.D. the Gospel reached the people of southern most part of India, Travancore. Emperor Constantine deputed Theophilus to India in 354 A.D. to preach the Gospel. During this time the persecution of Christians in Persia seemed to have brought many Christian refugees to Malabar coast and after their arrival it strengthened the Christian community there. During the 4th century A.D. Thomas of Cana, a merchant from West Asia came to Malabar and converted many people. During the 6th century A.D. Theodore, a monk, visited India and reported the existence of a church and a few Christian groups at Mylapore and the monastery of St. Thomas in India. Joannes De Maringoly, Papal Legate who visited Malabar in 1348 has given evidence of the existence of a Latin Church at Quilon. Hosten noted many settlements from Karachi to Cape Comorin and from Cape Comorin to Mylapore. The Portuguese were the first European power to establish their power in India. Under the Portuguese, Christians experienced several changes in their general life and religion. Vas-co-da-gama reached Calicut on May 17, 1498. His arrival marked a new epoch in the history of Christianity in India. Many Syrian Catholics were brought into the Roman Catholic fold and made India, the most Catholic country in the East. Between 1535 to 1537 a group of Paravas were converted to Christianity by the Portuguese. In 1544 a group of fishermen were converted to Christian religion. St. Francis Xavier came to India in the year 1542. He is known as the second Apostle of India. He laid the foundation of Latin Christianity in Travancore. He could make many conversions. He is said to have baptized 30,000 people in South India. Roman Congregation of the propagation of Faith formed a Nemom Mission in 1622. The conversion of the Nairs was given much priority. As a result, several Nairs followed Christian faith particularly around Nemom about 8 k.m. south of Trivandrum. Ettuvitu pillaimars, the feudal chiefs began to persecute the Christians of the Nemom Mission. Martyr Devasahayam, belonged to the Nair community and was executed during the reign of Marthandavarma (1729-1758). It is an important chapter in the History of Christianity in South India in general, and of Travancore in particular.
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Шлёнов, Дионисий. "HE DISPUTE BETWEEN THE LEGATE THOMAS AND THE MONK NICEPHORUS HESYCHAST ABOUT THE ORTHODOX FAITH." Метафраст, no. 2(2) (June 15, 2019): 135–58. http://dx.doi.org/10.31802/2658-770x-2019-2-2-135-158.
Повний текст джерелаАнотація:
Известнейший аскет и мистик конца XIII в., стоящий у истоков расцвета исихазма в XIV в., прп. Никифор Итал был автором не только трактата «О хранении сердца», вошедшего в «Добротолюбие», но и диспута о вере, который никогда не переводился на русский язык. Диспут состоялся в городе Птолемаида/Акра в конце 1276 г. с Фомой, латинским патриархом Иерусалима, папским легатом в Святой Земле и известным персонажем в иерархии Римско-католической церкви. В настоящей публикации предлагается русский перевод памятника, важного не только для истории полемики между латинянами и греками, но и как сочинение, в котором в зачаточном виде присутствуют черты учения о сущности и энергиях Бога, впоследствии развиваемого свт. Григорием Паламой. «Диспут» носит яркий автобиографический характер и, помимо богословия, проливает свет на жизнь прп. Никифора Исихаста, которую можно реконструировать по отдельным внешним свидетельствам. В целом данный памятник важен, в том числе, и для формирования учения о неизменности предания семи Вселенских Соборов, которое впоследствии применялось в антилатинской полемике. The most famous ascetic and mystic of the end of the 13th century, who stood at the origins of hesychasm in the 14th century, was the author of not only the treatise «On the Keeping of the Heart», which was included in the «Philocalia», but also the author of a debate on faith, which was never translated into Russian. The dispute took place in the city of Ptolemais Acre at the end of 1276 with Thomas, the Latin patriarch of Jerusalem, papal legate in the Holy Land and a famous figure in the hierarchy of the Roman Catholic Church. This publication offers a Russian translation of the monument, which is important not only for the history of polemics between the Latins and the Greeks, but also as an essay in which the features of the doctrine of the essence and energies of God, later developed by St. Gregory Palamas, are presented in their earliest stage. «The Dispute» has a vivid autobiographical character and, in addition to theology, sheds light on the life of St. Nicephorus the Hesychast, which can be reconstructed on the basis of some external evidence. In general, this work is important for the understanding of the formation of the doctrine of the immutability of the tradition of the seven Ecumenical Councils, which was later used in the anti-Latin polemics.
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Ingram, Robert G. "‘The Clergy who Affect to Call Themselves Orthodox’: Thomas Secker and the Defence of Anglican Orthodoxy, 1758–68." Studies in Church History 43 (2007): 342–53. http://dx.doi.org/10.1017/s0424208400003326.
Повний текст джерелаАнотація:
The spectre of the seventeenth century loomed large in the eighteenth century. The Anglican orthodox were particularly aghast at the radical assault on the religio-political order during the previous century and feared a reprise during theirs. In 1734, for instance, Thomas Seeker (1693–1768) warned his audience at St James’s, Westminster, that Charles I’s execution was ‘a most peculiarly instructive example of divine judgments, brought down by a sinful people on their own heads’. In all his providential interventions in human affairs, God teaches ‘an awful regard to himself, as moral governor of the world; and a faithful practice of true religion’. And what drew his divine wrath upon Britain during the 1650s was the abandonment of’real religion’ for ‘hypocrisy, superstition, and enthusiasm’. Certainly Laud and his followers might have displayed ‘an over warm zeal, and very blameable stiffness and severity’, Seeker acknowledged. ‘But there was also, in the enemies of the church, a most provoking bitterness and perverseness; with a wild eagerness for innovation, founded on ignorant prejudices, which their heated fancies raised into necessary truths; and then, looking on them, as the cause of Christ, they thought themselves bound and commissioned to overturn whatever was contrary to them.’
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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (November 17, 2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.
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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.
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Ermishin, Oleg. "V. N. Ilyin: from unpublished lectures on the history of medieval philosophy." St.Tikhons' University Review 99 (February 28, 2022): 113–28. http://dx.doi.org/10.15382/sturi202299.113-128.
Повний текст джерелаАнотація:
Philosopher, theologian and literary critic Vladimir Nikolaevich Ilyin (1890–1974) taught in 1925–1940 the history of medieval philosophy at St. Sergius Orthodox Theological Institute in Paris. Later, based on lectures, he prepared for publication the book «The History of Medieval Philosophy in Connection with General History of Culture, Science and Theology», which remained unpublished, but was preserved in the archival fund of V.N. Ilyin (Archive of Alexander Solzhenitsyn House of Russia Abroad. F. 31). This publication contains one of the lectures by V.N. Ilyin entitled «Problems, origins and ways of medieval philosophy». It gives an idea of the general approach of V.N. Ilyin to medieval philosophy, about his main concept. According to Ilyin, medieval thought of Western Europe was determined by the antinomy between dogma and dialectics. Ilyin divided the history of medieval philosophy into two periods: until the XIII century, the era of the struggle of ideas and active development, and after the XIII century, when scholasticism won, and then fell into decay. V.N. Ilyin considers that two thinkers Thomas Aquinas (around 1225–1274) and Bonaventure (around 1217–1274), their ideological confrontation, are of great importance for understanding the philosophy of the XIII century. Thomas Aquinas won and determined the further development of Western philosophy, but Bonaventure’s ideas about the union of theology and philosophy did not disappear and develop in new philosophical teachings (Friedrich Wilhelm Schelling, Henri Bergson, Gabriel Marcel and others). In Ilyin’s opinion, in order to overcome scholasticism and rationalism, which prevailed in Western philosophy, it will necessary to return to the fathers of Church, to Plato and Aristotle. V.N. Ilyin proposed his program, based on the main thesis «Return to the Fathers of the Church as a source of true philosophy», expressed solidarity with V. Gioberty and I.V. Kireevsky.
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Iitti, Vesa. "The Fourth Way in Finland." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 78–87. http://dx.doi.org/10.30674/scripta.67328.
Повний текст джерелаАнотація:
This article focuses on the general history of the Fourth Way in Finland. The Fourth Way, or simply ‘the Work’, began as a Greco-Armenian man named Georges Ivanovich Gurdjieff (1866?–1949) gathered groups of pupils in St Petersburg and Moscow in 1912. To these groups, Gurdjieff started to teach what he had learned and synthesized between ca 1896 and 1912 during his travels on spiritual search of Egypt, Crete, Sumeria, Assyria, the Holy Land, Mecca, Ethiopia, Sudan, India, Afghanistan, the northern valleys of Siberia, and Tibet. Neither Gurdjieff nor any of his disciples called themselves a church, a sect, or anything alike, but referred to themselves simply as ‘the Work’, or as ‘the Fourth Way’. The name ‘the Fourth Way’ originates in a Gurdjieffian view that there are essentially three traditional ways of spiritual work: those of a monk, a fakir, and a yogi. These ways do not literally refer to the activities of a monk, a fakir, and a yogi, but to similar types of spiritual work emphasizing exercise of emotion, body, or mind. Gurdjieff’s teaching is a blend of various influences that include Sufism, orthodox Christianity, Buddhism, Kabbalah, and general elements of various occult teachings of both the East and the West. Gurdjieff’s teaching is a blend of various influences that include Sufism, orthodox Christianity, Buddhism, Kabbalah, and general elements of various occult teachings of both the East and the West. It is a unique combination of cosmology, psychology, theory of evolution, and overall theory and practise aiming to help individuals in their efforts towards what is called ‘self-remembering’.
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Mosaleva, Galina Vladimirovna. "RUSSIA OF CHICHIKOV AND RUSSIA OF GOGOL IN THE POEM “DEAD SOULS”." Russian Journal of Multilingualism and Education 14 (December 28, 2022): 85–93. http://dx.doi.org/10.35634/2500-0748-2022-14-85-93.
Повний текст джерелаАнотація:
The paper considers the polysemy of the image of Russia in N. V. Gogol’s “Dead Souls.” It is a new angle of research; its relevance is connected with the reception of the category of church construction allowing to see new characteristics in Gogol’s poetics. The objective of the study is to establish a link between the category of church construction, which manifests itself in the church symbolism, and Gogol’s text poetics. The research methodology presents an attempt to study “Dead Souls” in the context of the Orthodox tradition. On the external pictorial plane, appears the image of Russia, seen by Chichikov. This is the image of provincial Russia, striving to copy “enlightened” Europe, therefore it appears as its counterpart: now as pseudo-Russia, then as pseudo-Europe. A hotel and a tavern are placed in the foreground in Chichikov’s provincial Russia. Chichikov seems to consciously avoid meeting the real Russia, the symbols of which are the church space, its living soul, embodied in nature, songs, and the Russian language. During the travels through the estates of landowners, the image of this caricatural Russia is overgrown with the motifs of vulgar fashion, vulgar art, caused by the imitation of Europe. The anti-aesthetics of a still life in the poem is intended to symbolise the world of the death of the human soul. The growth of infernality is manifested in the motifs of exaggerated physicality in the paintings in the estates of the landowners, in the organisation of their environment. On the outer plane “Dead Souls” act as a guide to the 92 world of death, in which a person with a dead soul is able to reproduce only a similar dead culture. The image of St. Petersburg Russia in the story about Captain Kopeikin appears as if in a kaleidoscope of illusory images: like Semiramis. Persia. America, India. Genuine Russia is manifested in the inner plane of the poem, in the author’s outlook. Its symbols are the language itself, in which culture is created, the Russian spirit, reflected in the songs, the beginninglessness and infinity of Russia, expanding to the vast Universe, heeding Its Creator.
Дисертації з теми "St. Thomas Orthodox Church of India"
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Maliakkal, Ben James. "The origin and spread of Christianity in Malabar (Kerala) : scenario prior to the european advent (1498 AD)." Master's thesis, 2021. http://hdl.handle.net/10400.14/36277.
Повний текст джерелаАнотація:
A presente dissertação pretende estudar a história da origem e crescimento da fé cristã,
bem como as alterações e conflitos sócio-culturais-espirituais provocados em Malabar, Índia
(atual estado de Kerala). A fé cristã, de acordo com a tradição em Malabar, possui raízes no
primeiro século de Nosso Senhor. De acordo com estudos históricos, bem como com a tradição,
foi S. Tomé Apóstolo quem trouxe a fé aos povos de Malabar. Estes tornaram-se historicamente
conhecidos como “Cristãos de Tomé”. A fé cristã em Malabar enfrentou três tipos de inculturações sociais e atravessou vários conflitos sociopolíticos: (a) a chegada do Apóstolo, em 52 AD., (b) a migração de cristãos
persas (siríacos/caldaicos), em 345 AD., e (c) o aparecimento dos primeiros europeus, portugueses, em 1498.Três capítulos deste trabalho abordam detalhadamente cada um destes aspetos. Uma origem, crescimento e sustentabilidade do cristianismo na Índia possui variados fenómenos históricos. Esta história encontra-se abundantemente relacionada com a Teologia e Espiritualidade da fé cristã em Malabar e ainda mais com o modo de vida do povo da região. Como sociedade ancestral, com muitas tradições culturais e sociais e com um sistema de castas, Malabar aceitou uma religião como o cristianismo, à época da sua origem, muito recente e dissemelhante das suas crenças. Diferentes nações chegaram a Malabar e transformaram as convicções e modo de vida dos nativos. A Pérsia e Portugal deram-lhes diferentes Ritos de rituais e devoções, da mesma fé cristã. Mas, não obstante, o cristianismo em Malabar é forte e encontra-se em crescimento. Existem três Ritos católicos: latino, sírio-Malabar e sírio-Malankara.This dissertation intends to study the history of origin and growth of Christian faith and the socio-cultural-spiritual changes and conflicts which made in Malabar, India (now state of Kerala). The Christian faith, according to the tradition in Malabar, has a root from the first century of our Lord. According to the historical studies and tradition St. Thomas the Apostle has given faith to the people of Malabar. They became known in the history as ‘Thomas Christians’. Christian faith in Malabar faced three kinds of social inculturations and passed through many socio-political wars. (a) The arrival of Apostle in 52 AD., (b) the migration of Persian Christians (Syriac/Chaldaic) in 345 AD., and (c) the arrival of first Europeans, Portuguese in 1498. Three chapters of this work consider each of these aspects in detail. An origin, growth and sustainability of Christianity in India had many historical phenomena. This history has many things to relate with Theology and Spirituality of Christian faith in Malabar and more over the way of life of people in the land. As an ancient society with many cultural and social customs, and caste systems, Malabar received a religion like Christianity in its time of origin, which was very new and different from their thoughts. Different nations came to Malabar and changed the convictions and way of life of natives. Persia and Portugal have given them different Rites of rituals and devotions of same Christian faith. But even though Christianity in Malabar is strong and growing. There exists three Catholic Rites: Latin, Syro-Malabar, and Syro-Malankara.
Книги з теми "St. Thomas Orthodox Church of India"
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Cheeran, Joseph. The Indian Orthodox Church of St. Thomas, AD 52-2009. 2nd ed. Kottayam: K.V. Mammen Kottackal Publishers, 2009.
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St. Thomas Orthodox Church of India. St. Thomas Orthodox Church of India, Inc., Dover, New Jersey: Consecration & tenth anniversary July 6 & 7, 2001. Dover, New Jersey: St. Thomas Orthodox Church of India, 2011.
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The Syrian Orthodox Christians of St. Thomas. 2nd ed. Thiruvananthapuram: Swift Offset Printers, 1987.
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V, Koshy K. St. Thomas and the Syrian churches of India. Delhi: ISPCK, 1999.
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St. George's Orthodox Syrian Church (Trivandrum, India), ed. St. George's Orthodox Syrian Cathedral, Trivandrum: Souvenir, 2000. [Trivandrum]: Philip Mathew on behalf of St. George's Orthodox Syrian Cathedral Souvenir Committee, 2000.
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1939-, Pathil Kuncheria, and Theology Seminar: the Mission of the St. Thomas Christians in India Today (1987 : Dharmaram Vidya Kshetram), eds. Mission in India today: The task of St. Thomas Christians. Bangalore: Dharmaram Publications, 1988.
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Kuruvilla, Philip. Identity and integration of the orthodox Church in India: Diaspora youth-a vision beyond Malankara. Delhi: Indian Society for Promoting Christian Knowledge, 2000.
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Thomas, Meledath Kurian. The way of St. Thomas: A brief history of the Malankara Orthodox Syrian Church. Kottayam, India: The Malankara Orthodox Church Publications, 2012.
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Mat̲t̲aṃ, Abrāhāṃ. The church of St. Thomas Christians missionary enterprises before the sixteenth century. 2nd ed. Kottayam: Paurastya Vidyapitham (Oriental Institute of Religious Studies, India), 2004.
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Abraham, Mattam. The church of St. Thomas Christians: Missionary enterprises before the sixteenth century. 2nd ed. Kottayam: Paurastya Vidyapitham (Oriental Institute of Religious Studies, India), 2004.
Знайти повний текст джерелаЧастини книг з теми "St. Thomas Orthodox Church of India"
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Abraham, Thomas. "St. Thomas Evangelical Church of India (STECI)." In Christianity, 705–9. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_48.
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Yevadian, Maxime K. "HISTORICAL, APOCRYPHAL, AND THEOLOGICAL SOURCES FROM THE ARMENIAN CHURCH ABOUT APOSTLE THOMAS AND INDIA." In St. Thomas and India, 225–70. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvr7fcf2.15.
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