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Автор: Grafiati
Опубліковано: 26 липня 2024
Оновлено: 29 липня 2024

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Статті в журналах з теми "Thomas Orthodox Church of India"

1

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.

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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.

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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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Trush, Tetiana. "CHRISTIAN GEOPOLITICS: HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І AND UKRAINIAN AUTOCEPHALY". Sophia. Human and Religious Studies Bulletin 19, № 1 (2022): 67–70. http://dx.doi.org/10.17721/sophia.2022.19.15.

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This article will discuss the role of the Ecumenical Patriarch Bartholomew І in restoring the independence of the Orthodox Church in Ukraine. Today we are witnessing radical changes in our country. These changes are related to the restoration and struggle of Ukraine for its independence. It is a struggle both in the political arena and in the arena of the national church project. Ecumenical Patriarch Bartholomew has been an invaluable help in this direction for Ukraine. Therefore, this article will highlight the path Ukraine has taken to receive Thomas. The giving of Thomas to Ukraine is a solution to a universal global question that has lasted for centuries. Thomas is a borderline of sorts against Russian encroachment on Ukrainian lands, church, and culture. And the events of 2018 at the Cathedral of Bishops of the Ecumenical Patriarchate become important from a geopolitical point of view. The consequence was the restoration of the independence of the Ukrainian Orthodox Church.
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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.

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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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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.

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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.
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Conovici, Iuliana. "The Romanian orthodox church after 1989: social identity, national memory, and the theory of secularization." Erdélyi Társadalom 5, no. 1 (2007): 65–71. http://dx.doi.org/10.17177/77171.76.

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The Romanian Orthodox Church engaged, after the fall of communism, in the reconstruction of its public identity and its position in society. The public discourse of its official representatives – the Holy Synod and individual hierarchs, especially the Patriarch Teoctist – expresses and „translates” this process to the faithful and the general public. Its perception by this public, particularly when mediated by means of mass communication, is usually partial and frequently altered.</p> <p>By focusing on the official discourse of the Romanian Orthodox Church representatives, as expressed in the ecclesiastical press and (re)transmitted in the common mass media, this paper will explore the justification/explanation by ecclesiastical officials of this process, following the lines of two main - intertwined - lines: the legitimization of the resurgence in the public sphere of the Church as an institution of spiritual and social assistance and its presence as the privileged keeper and guardian of national values.</p> <p>It will be further argued that, while explicitly refuting and condemning any signs of secularization in the Romanian society, the Romanian Orthodox Church, through its official discourse, is actually contributing to the deepening of this very process within both society and the Church itself.</p> <p>Our main sources for the public discourse of the Romanian Orthodox Church will be the ecclesiastical press and collections of speeches, sermons, articles of Orthodox hierarchs and documents of the Holy Synod. For the theoretical framing of the paper, the main references will be works of Thomas Luckmann, Danièle Hérvieu-Léger, Grace Davie, René Rémond, etc.
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Obushnyi, Mykola. "POLITICAL COMPONENT IN THE CONFLICTIZATION OF INTERCONFESSIONAL RELATIONS IN UKRAINE." Almanac of Ukrainian Studies, no. 25 (2019): 84–90. http://dx.doi.org/10.17721/2520-2626/2019.25.13.

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The article identifies the place and role of the political component in the conflictization of interconfessional relations in Ukraine by taking into consideration that the network of religious organizations in our country is one of the largest on the European continent. Particular attention is paid to the analysis of the political component in the conflictization of interconfessional relations in Ukrainian Orthodoxy. During more than thousand years the Orthodoxy, despite the conflicts between the churches and their believers in past and present is still the most widespread Christian confession in Ukraine. Moreover, it saved a tendency to the inner unity, including creation of the Local Orthodox Church of Ukraine (OCU). Obtaining by the Orthodox Church of Ukraine on January 6, 2019 from the Ecumenical Patriarchate the Thomas was an important step in founding of independent and competent national church. This is also evidenced by the fact that during the first year of existing of the OCU the number of its parishes increase up to 7,000, not less important is the fact that three churches: The Ecumenical Patriarchate of Constantinople, the Hellenic Church and the Patriarchate of Alexandria recognized the OCU and this already testifies its international acceptance as the part of Orthodoxy. Undoubtedly, the Russian occupation of Crimea and Putin's war in Donbas and the support of these shameful actions by the Russian Orthodox Church (ROC) and its Ukrainian branch, the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) served to the political choices and self-identification of a big part of Ukrainian believers and it gives hope for the gradual stabilization (deconflictization) of interconfessional relations in the Ukrainian Orthodoxy.
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Gura, Vitalii. "Thomas Bremer. Cross and Kremlin: A Brief History of the Orthodox Church in Russia." Theological Reflections: Euro-Asian Journal of Theology, no. 22 (April 17, 2019): 134–36. http://dx.doi.org/10.29357/2521-179x.2019.22.14.

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Dunn, Dennis J. "Cross and Kremlin: A Brief History of the Orthodox Church in Russia by Thomas Bremer." Catholic Historical Review 101, no. 3 (2015): 593–94. http://dx.doi.org/10.1353/cat.2015.0136.

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Nichols, R. L. "The Orthodox Church. By Thomas E. Fitzgerald. Westport, Conn.: Greenwood Press, 1995. 240 pp. $65.00." Journal of Church and State 39, no. 2 (March 1, 1997): 361–62. http://dx.doi.org/10.1093/jcs/39.2.361.

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Дисертації з теми "Thomas Orthodox Church of India"

1

Kurian, Aby P. "An Indian Orthodox church?" Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

George, Abu Koshy. "Origins of the schism in the Orthodox Church of India 1912-1975 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0481.

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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.

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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.
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Книги з теми "Thomas Orthodox Church of India"

1

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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2

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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3

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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4

V, Koshy K. St. Thomas and the Syrian churches of India. Delhi: ISPCK, 1999.

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5

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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6

Barnabas, Mathews Mar. A devotional study of the Holy Qurbana of the Malankara Orthodox Syrian Church (India). 5th ed. Belerose, N.Y: Indian Orthodox Church Centre, 1999.

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7

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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8

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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9

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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10

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.

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Частини книг з теми "Thomas Orthodox Church of India"

1

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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Peikola, Matti. "The Sanctorale, Thomas of Woodstock’s English Bible, and the Orthodox Appropriation of Wycliffite Tables of Lessons." In Medieval Church Studies, 153–74. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.mcs-eb.4.3010.

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3

Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 223–35. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.

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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.
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Kurien, Prema A. "Syrian Christian Encounters with Colonial Missionaries and Indian Nationalism." In Ethnic Church Meets Megachurch. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479804757.003.0002.

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This chapter presents the complex history of the Malankara Mar Thoma Syrian denomination, which is essential to understanding many of the contemporary features of the church. Early Syrian Christians in Kerala considered themselves to be “Hindu in culture, Christian in religion, and Oriental in worship.” The chapter draws on archival and secondary research to examine how Syrian Christians were viewed and treated very differently by Portuguese Catholic and British Protestant missionaries during the colonial period and how their self-understanding, practices, and communities were fundamentally transformed by these encounters. It discusses the factors that led the leaders of the church to initiate a reformation of the liturgy and practices of the church and break away from Syrian Orthodox leadership and control to form a separate and autonomous Indian denomination in 1889. It also examines the influence of Indian nationalism and the Indian independence struggle on the church.
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"The Thomas Christians of South India." In The Church of the East. I.B. Tauris, 2016. http://dx.doi.org/10.5040/9781350988538.ch-010.

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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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Mallampalli, Chandra. "The Thomas Christians." In South Asia's Christians, 17–39. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190608903.003.0002.

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Abstract The Thomas Christians are the only Christians of India whose origins cannot be linked in any way to European influence. They trace their origins to Jesus’s apostle Thomas, who they believe visited India in 52 ce and established a church there. From the third century on, through trade, migration, and exchanges of ecclesiastical personnel, the lives of the Thomas Christians and Persian Christians became intertwined. Gradually, the Thomas Christians fell under the oversight of the Church of the East, whose capital was at Sasanian Ctesiphon. The ties of Thomas Christians to the Church of the East did not make them any less anchored in south Indian society. Their interactions with Persian Christians went hand in hand with their coexistence with Hindu and Muslim neighbors in the coastal region of southwest India now called Kerala—a dual participation that continues to the present day.
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Molnar, Paul D. "Thomas F. Torrance." In The History of Scottish Theology, Volume III, 227–41. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0017.

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Widely recognized as the leading Scottish theologian of the twentieth century, Thomas F. Torrance (1913–2007) was noteworthy as a dogmatic theologian for his influential explication of Trinitarian doctrine as it was developed by Nicene theologians. He was also a prominent figure in ecumenical theology, notably working with Eastern Orthodox theologians towards agreement on the doctrine of the Trinity. Torrance contributed greatly to ecumenical dialogue among Reformed, Anglicans, and Roman Catholics, with his innovative and substantive understanding of the Church and sacraments, as well as nature and grace. Torrance’s expertise was not limited to dogmatics as he was also one of the leading theologians of the twentieth century to publish extensively on the relationship between science and theology. Torrance’s influence is indicated by the increasing number of doctoral dissertations devoted to his theology, the existence of a scholarly society formed to discuss and disseminate his ideas in critical dialogue, and the volume of secondary literature devoted to his thinking.
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Jeyaraj, Daniel. "South India." In Christianity in South and Central Asia, 143–55. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0013.

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South Indian Christians trace their history to the ministry of the Apostle Thomas in modern-day Kerala and in Mylapore. Orthodox Christianity in South India has most complex history. Members are native to Kerala; yet most carry on the legacies of ancestors who were loyal to either the Patriarchs in Persia and Constantinople or the Popes in Rome. Under these external ties lie the forces of caste identity and rivalries among influential families. Socio-religious customs of varna, avarna and jāti still affect society, despite opposition from religious groups. Since 2014, the fundamentalist ideology of one nation, one religion, one language, one people and one culture, forced dissidents and minorities to blend in. While Christianity in South India is an urban phenomenon, it has not spread among the Adivasis (‘original inhabitants’) of South India, who live in tune with the nature surrounding them. In fact, most South Indians call themselves Hindus; they may belong to either philosophical or popular Hinduism, each consisting of numerous subgroups. Theological education is still offered through several outlets; however, despite the history and presence of Christianity, many Christians have yet to engage fully with the intellectual and spiritual heritage of South India.
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Naumescu, Vlad. "‘A World to Be Transfigured’: Shaping a Cold War Vision of Orthodoxy from the South." In Defending the Faith, 231–48. British Academy, 2021. http://dx.doi.org/10.5871/bacad/9780197266915.003.0012.

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This chapter explores a transformative moment in the religious Cold War that led to a new vision of Orthodox Christianity articulated in an educational project for the youth. Pointing to the interconnected histories of cold war politics and postcolonial nation-building it shows how a religious minority in South India managed to transcend the boundaries of the nation-state and establish an international Orthodox alliance that could help them handle tensions within the church, respond to secular challenges and become leaders in global ecumenism. Channelling these apologetic struggles into the educational field, the Indian Orthodox Church pioneered a Christian curriculum for the Oriental churches which provided an alternative for their own communities, transcending ideological differences and cold war divisions and reaffirming the role of religion in the secular world.
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Ми пропонуємо знижки на всі преміум-плани для авторів, чиї праці увійшли до тематичних добірок літератури. Зв'яжіться з нами, щоб отримати унікальний промокод!

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