Relevant bibliographies by topics / American Orthodox Church

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'American Orthodox Church'

Author: Grafiati
Published: 9 March 2023
Last updated: 10 March 2023

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Journal articles on the topic "American Orthodox Church"

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Slagle, Amy A. "A View from the Pew: Lay Orthodox Christian Perspectives on American Religious Diversity*." Russian History 40, no. 2 (2013): 201–19. http://dx.doi.org/10.1163/18763316-04002004.

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This study offers an analysis of how Orthodox Christians in America today grapple on a daily basis with the pluralism of the American religious landscape. Based on interviews conducted with converts and “cradle Orthodox” in the Greek, Ukrainian, Carpatho-Russian, and American (Orthodox Church in America) Churches, Slagle constructs an image of the imagined and actual worldviews of Orthodox practitioners in Southwest Pennsylvania and Northern Ohio—a region of the US with dense and well-establish Orthodox communities. Slagle finds a range of exclusivist and inclusivist attitudes among the Orthodox she interviewed—some practitioners seeing in Orthodoxy the lone true faith, while others situating the church in a larger, pluralistic environment. This study offers a close-up view of how Orthodox Americans view themselves and their larger religious contexts, and how the Church’s teachings, culture, liturgical life, and history inform and shape these widely varying views.
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Lucas, Phillip Charles. "Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States." Nova Religio 7, no. 2 (November 1, 2003): 5–23. http://dx.doi.org/10.1525/nr.2003.7.2.5.

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This article considers two case studies of collective conversions to Eastern Orthodoxy to illustrate the most pressing challenges faced by ethnic Orthodox congregations who attempt to assimilate sectarian groups into their midst. I argue that these challenges include: 1) the different understandings of ecclesiology held by former Protestant sectarians and by "cradle" Orthodox believers; 2) the pan-Orthodox aspirations of sectarian converts versus the factionalism found in ethnically-based American Orthodox jurisdictions; 3) the differing pastoral styles of former sectarian ministers and Orthodox priests; 4) the tendency of sectarian converts to embrace a very strict reading of Orthodoxy and to adopt a critical and reformist attitude in relations with cradle Orthodox communities; and 5) the covert and overt racism that sometimes exists in ethnic Orthodox parishes. I suggest that the increasing numbers of non-ethnic converts to ethnic Orthodox parishes may result in increased pressure to break down ethnic barriers between Orthodox communities and to form a unified American Orthodox Church. These conversions may also lead to the growth of hybrid Orthodox churches such as the Charismatic Episcopal Church.
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Riccardi-Swartz, Sarah. "American Conservatives and the Allure of Post-Soviet Russian Orthodoxy." Religions 12, no. 12 (November 24, 2021): 1036. http://dx.doi.org/10.3390/rel12121036.

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This article explores the growing affinity for the post-Soviet Russian Orthodox Church by far-right Orthodox converts in the United States, highlighting how the spiritual draw to the faith is caught up in the globalizing politics of traditionalism and a transnational, ideological reimaging of the American culture wars. Employing ethnographic fieldwork from the rural United States and digital qualitative research, this study situates the post-Soviet Russian Orthodox Church in the international flows of conservativism focused on reclaiming social morals and traditional religiosity. In doing so, this article sheds light on how the post-Soviet Orthodox Church is viewed politically by a growing contingent of American religious and political actors who are turning to Russian Orthodoxy and Putin’s government during this New Cold War moment of tension between the United States and Russia. I argue that the allure of the post-Soviet Russian Orthodox Church for conservatives in the West offers us a window into how the institution is situated imaginatively within transnational politics, thereby providing us insights into the rapidly transforming culture wars fomenting globally.
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Krindatch, Alexei. "The American Orthodox Churches and Clergy in the 21st Century." Chronos 17 (January 15, 2020): 7–39. http://dx.doi.org/10.31377/chr.v17i.644.

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In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost always add an cthnic qualificr: Grcck Orthodox, Russian Orthodox, Syrian Orthodox, etc. Consequently, many Orthodox Churches — Byzantine and Oriental alike — that have faithful in the United States have organized their own jurisdictions in North America: the individual "ethnically based" parishes were later united into centrally administrated dioceses subordinated to the "Mother Churches" in the Old World. The original goal of American Orthodox jurisdictions was clear: to minister to the religious needs of the diverse immigrant ethnic communities: the Greeks, Russians, Serbians, Romanians, Armenians, Copts, etc. There is no doubt that for the first generation of immigrants these ethnically based Orthodox jurisdictions brought a big measure of order and unity to ethnic groups that otherwise would have remained fragmented and enfeebled in an "American melting pot".
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Kravchenko, Elena V. "The Matter of Race: Brotherhood of St. Moses the Black and the Retelling of African American History through Orthodox Christian Forms." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 298–333. http://dx.doi.org/10.1093/jaarel/lfab025.

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Abstract This article looks at how contemporary African American converts to Orthodox Christianity, specifically the members of the Brotherhood of St. Moses the Black,1 use religion to understand and remember the struggle of Black people against racial discrimination in the United States. As I examine how practitioners interpreted and preserved African American history—the attempts to abolish slavery, the fight to end lynching, and the Civil Rights movement—through Orthodox forms of materiality, I demonstrate that African Americans drew on an established tradition to authorize new ways of practicing Orthodoxy and being Orthodox. I argue that by using icons of the Theotokos to tell stories about her intervention during a lynching, memorializing lives of Black American martyrs in cemetery stones, and engaging with relics of African American saints, these practitioners followed in the footsteps of other Orthodox people—who creatively adopted the ritual life of the Church to their own needs while making an effort to adhere to its traditional dogmatism—and therefore should be considered as a paradigmatic and not an exceptional example of Orthodox Christians.
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Guglielmi, Marco. "Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity." Religions 13, no. 11 (October 26, 2022): 1019. http://dx.doi.org/10.3390/rel13111019.

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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage.
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Subotić, Mile. "Theophan Fan Noli: Albanian American hierarch, politician, and writer." Sabornost, no. 14 (2020): 177–86. http://dx.doi.org/10.5937/sabornost2014177s.

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Metropolitan Theophan Fan Noli was a leader of the Church both in America and his native Albania. He was a pioneer in calling for a united Orthodox Church in America and in the use of English in services. Noli began his life of service in the Church in the United States organizing Albanian parishes. With the Balkan Wars and the independence of Albania, Fan Noli devoted more of his time to the cause of Albania. He was Prime Minister of Albania in 1924. After a change in political climate, Bishop Theophan was forced to leave Albania. He was able to return to the United States in 1932. Upon arriving he retired from politics and resumed his duties as bishop of the Albanian Orthodox Church in America. Bishop Noli considered his Albanian Church as a daughter of the Russian Orthodox Church in America and looked to it for the creation of a single Orthodox Church in America. He continued to lead his flock and to advocate Orthodox unity until his death in 1965.
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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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Kramarenko, Grigoriy. "Development of the UAOC (Sobornopravna) flows in the free world and their destiny." Ukrainian Religious Studies, no. 6 (December 5, 1997): 16–19. http://dx.doi.org/10.32420/1997.6.111.

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In Ukraine, in October 1921, Metropolitan Vasyl Lipkivsky was quipped by the UAOC, which in the 1930s was completely liquidated in Ukraine. In 1924, Metropolitan Vasyl Lipkovsky sent to the United States Archbishop I. Theodorovich, who organized the UPA of the parish in the USA and Canada, and thus created the UAOC on the American continent. In his letter to Archbishop Ioan Teodorovich on March 27, 1946, Bishop Mstislav wrote: "... solemnly declare that I recognize the grace of the hierarchy of the Ukrainian Autocephalous Orthodox Church in the United States of America and in Canada, the hierarchy that has renewed the function of the episcopal serving as the act of the First All-Ukrainian Orthodox Church Council in Kyiv, in the month of October 1921, as well as the sanctity of all the mysteries of the Church by that hierarchy of completed and completed in the past Church. "Unfortunately, it must be said that Archbishop Mstislav very much Ro broke his solemn affirmation of "the observance of the Autocephaly of the Ukrainian Orthodox Church in the United States of America and in Canada, and the church and people's sovereignty of its system."
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Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 285–302. http://dx.doi.org/10.3138/diaspora.15.2-3.285.

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This essay examines the creation of places of worship by Ethiopian Orthodox congregations in North America, focusing primarily on the District of Columbia and adjacent areas in the states of Maryland and Virginia. Following a discussion of the historical background and development of church architecture in Ethiopia, the essay demonstrates that the shaping of the interior space of Ethiopian Orthodox churches in North America follows a modern model developed in Addis Ababa during the early 1960s. The study concludes with a brief analysis of painted decoration, a necessary component of the sacred space of an Ethiopian Orthodox church. (3 February 2009)
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Dissertations / Theses on the topic "American Orthodox Church"

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Cognolato, Monica. "The orthodox church does not build on other people's foundations". The orthodox church in america during bishop tikhon's years (1898-1907)." Doctoral thesis, Università degli studi di Padova, 2014. http://hdl.handle.net/11577/3423515.

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From 1898 to 1907 the young Tikhon Bellavin (later Patriarch of Moscow and of All Russia) held the role of bishop of the diocese of North America and Alaska. This denomination reminds us of how the roots of Russian presence in America should be posed on the northern end of the continent, but also of how in the years taken into consideration, Orthodox believers could be found in every part of North America. While facing a rising immigration from East Europe, South-East Europe and Middle East, the Russian Mission became the catalyst of the different Orthodoxies arriving on the American continent, because it could boast the presence of a bishop and a diocese. The thesis aims to reconstruct the problems regarding Orthodoxy in America during Tikhon’s years, on a cultural level and on a material level as well. Bishop Tikhon, while continuing the already consolidated diocesan activities, i. e. predication to the non-Christian populations and pastorship to the immigrant communities, involved the parishes in the definition of American Orthodoxy. The thesis inquires into the motives leading the identity creation process and the foundations on which the bishop intended to build it. The research tries to give an outline of the diocese’s internal organization, its patterns and variations in time!; of the missionary personnel selection and education; of the building of parish edifices and places of worship; of the management of local dynamics. The historically relevant role of bishop Tikhon and the diocese peculiar geographical position, outside the Romanov Empire but at the same time linked with its church (as missionary diocese), allow the present case study to cross several disciplines as Church History, Russian Studies, Migration Studies, Transregional Studies and Historical Geography. The diocese planned by Tikhon can be considered as the starting point for the construction of an Orthodox Church in America, founded on the basis of the pre-existent Russian Orthodox Mission.
Dal 1898 al 1907 il giovane Tichon Bellavin (futuro patriarca di Mosca e di tutta la Russia) ricoprì il ruolo di vescovo nella diocesi del Nord America e d’Alaska. Tale denominazione ricorda come le radici della presenza russa in America siano da collocarsi all’estremità settentrionale del continente, ma anche come negli anni presi in considerazione i fedeli fossero ormai presenti in tutto il Nord America. A fronte di una crescente immigrazione proveniente dai paesi dell’Europa orientale, sud-orientale e mediorientale, la missione russa diviene catalizzatore delle diverse ortodossie presenti sul suolo americano, potendo vantare la presenza di un vescovo e di una diocesi. Lo studio tenta di ricostruire le problematiche connesse all’ortodossia in America a cavallo tra XIX e XX secolo trattando questioni di carattere culturale e materiale. Il vescovo Tichon pur prestando attenzione alle già precedentemente consolidate attività della diocesi missionaria, come la predicazione alle popolazioni non cristiane e la guida pastorale delle comunità di migranti, coinvolge le parrocchie nella definizione di un’ortodossia americana. Lo studio indaga i motivi dell’avvio del processo di creazione identitaria e i fondamenti su cui il vescovo ha inteso costruirla. Lo studio cerca inoltre di dare una panoramica ampia sull’organizzazione interna della diocesi, i suoi modelli e le sue variazioni nel tempo; sulla selezione e formazione personale missionario; sulla costruzione di edifici parrocchiali e di luoghi di culto; sulla gestione delle dinamiche locali della vita di alcune comunità e parrocchie. La posizione di rilievo storico del vescovo Tichon e la peculiare posizione geografica della diocesi russa in America, esterna all’Impero dei Romanov ma alla stesso tempo legata alla sua chiesa (in quanto diocesi missionaria russa) permettono a questo caso di studio di incrociare i metodi propri di diverse discipline come la storia della chiesa, la storia russa, la storia delle migrazioni, gli studi trans-regionali e la geografia storica. La diocesi progettata da Tichon può essere ritenuta l’avvio del processo di costruzione di una Chiesa Ortodossa in America, fondata sulle basi della pre-esistente missione ortodossa russa.
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Labat, Sean J. "The Holy Eastern Orthodox Catholic and Apostolic Church in North America, 1927-1934 a case study in North American missions /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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

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Schumpert, Raymond Evan. "Contemporary Afrocentric religious expressions of the Pan-African orthodox Christian church as compared to John S. Mbiti's interpretation of African religion." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/2397.

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This study examined the similarities and differences between John S. Mbiti's analysis of African religion and the theology of the Pan-African Orthodox Christian Church (P.A.O.C.C.). The study sought to establish whether the similarities represent African retentions and conscious adaptations within the P.A.O.C.C. Five aspects were considered in the analysis of African Religion and the P.A.O.C.C. They are: revelation, god, humanity, savior/messiah and church. The researcher found that within the theology of the P.A.O.C.C. there exist significant African retentions and learned adaptations of African religion that parallel Mbiti's analysis of African religion. The P.A.O.C.C. consider themselves a theological institution with Afrocentric practices and tradition. The conclusions suggest that the Pan-African Orthodox Christian Church is an institution of contemporary Afrocentric religious expression.
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Eilers, Linda. "When Calvinist and Arminian beliefs collide facilitating communication between North American professors and Russian Bible students /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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McWilliams, Weldon Merrial. ""To Proclaim Liberty to the Captives": The Pan African Orthodox Christian Church and Its Relationship to Black Liberation Theology." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/79196.

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African American Studies
Ph.D.
While examining the theology of Black Liberation and its contemporary relevance there are several questions that must be explained. Is there still a need for Black Liberation Theology within Christianity? What makes Black Liberation theology different from other Christian theologies? In recent years Christianity has had to dispute the notion that it is the "White Man's religion" and that Black People cannot benefit from the faith. How is this so if the majority of Black people in the United States identify Christianity as their faith? How have Black people benefited from this religion in the past and present? My research is two-fold. The first part of my research will focus on the history of Black Liberation Theology, its concepts and the historical and contemporary relevance. Black Liberation Theology, as an intellectual enterprise began in the late 1960's. Many credit James Cone with bringing a theology of Black Liberation into the forefront of intellectual discussions at educational institutions. Black Liberation theology seeks to answer the question "What does it mean to be Black and Christian in America?" James Cone posed the question and attempted to answer it in his first two books, Black Theology and Black Power, (1969), and A Black Theology of Liberation, (1970). Although Cone is often times seen as one of the pioneers of the Black Theology of Liberation, in actuality this movement has a very long history and its beginnings can be found in the freedom acts of Black people and the Black Religious experience in America from the time of enslavement (David Walker, Nat Turner, Denmark Vesey, Gabriel Prosser to name a few), through the abolitionist movements (James Forten, Henry Highland Garnett, William Wells Brown, Harriet Tubman, Richard Allen, Absalom Jones), continuing through the early to mid 1900's (Noble Drew Ali of the Moorish Science Temple, Elijah Muhammad of the Nation of Islam and Malcolm X of the Muslim Mosque Incorporated), the Civil Rights Era (Martin Luther King, Vernon Jones, Fred Shuttlesworth, Pastors of Baptist Churches in the American South), the Black Power/Black Arts Movements (Albert Cleage, Jr. of the Shrine of the Black Madonna). It stills functions in contemporary times with the recent resurgence of interest in the subject matter through the media's emphasis on the rhetoric of Rev. Jeremiah Wright and his congregation at Trinity United Church of Christ in the south side of Chicago, whose remarks were seen as controversial and almost jeopardized the candidacy of Senator Barack Obama to the Presidency. Black Liberation Theology holds the position that one's faith should encourage one to fight injustice and oppression on behalf of those who are oppressed and downtrodden. Christianity must be examined holistically which means that the religion carries a socio-political component as well as a spiritual one. Black Liberation Theologians believe that one cannot be concerned with reaching a "heavenly ever after" if he/she has not worked to heal his/her society from the social ills that exist. Working toward freedom and liberation is Christian work. These two must be seen as one and the same; you can't have one without the other. The second part of this study aims to examine a church that has made claims to preaching and putting Black Liberation Theology into practice. The Pan African Orthodox Christian Church (PAOCC) is a Christian denomination that seeks to utilize its religious institution as a tool to implement social change. Followers of this denomination believe the Black Church must utilize its resources and take advantage of its independent position, in order to bring forth freedom and liberation for people of African descent, and they attempt to do this within their place of worship. Dr. Martin Luther King best summarized the mission of the PAOCC best when he stated: [A]ny religion that professes concern for the souls of men and is not equally concerned about the slums that damn them, the economic conditions that strangle them, and the social conditions that cripple them is a spiritually moribund religion only waiting for the day to be buried. It well has been said: "A religion that ends with the individual ends (Clayborne, 18). My research aims to indicate that there is still a need for a theology of Black Liberation in the United States. Through careful analysis of Black Liberation Theology and the Pan African Orthodox Christian Church (PAOCC) this research will demonstrate how Black Liberation Theology has been the way that most men and women of African descent have traditionally accepted Christianity on those terms until two important events in African American history occurred: the end of the institution of enslavement; and the end of the Civil Rights Era. My research demonstrates how the PAOCC exemplifies a Black Liberation Theology. Lastly my research will also show that it is possible to be Christian and Afrocentric, which goes against the prevailing dictation of Afrocentric thought. There are Afrocentric scholars who make the claim that one cannot be both Afrocentric and Christian. My research ultimately intends to state that Afrocentricity should not antagonize the faith, but the Western practice of Christianity and its dominant theology as well as its practice.
Temple University--Theses
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Bohajian, Richard Joseph. "The founding of the Armenian Orthodox Church in America." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Shaheen, Fred Mark G. "A tale of two churches the Toledo and New York Archdioceses of the Antiochian Church in North America, 1936-1975 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Abud, Joseph. "Orthodox unity in America attempts, perceptions, and comments /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Arnold, David F. "Seeking balance between subjective and objective criteria for music in the liturgical assembly of the Orthodox Church in America." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Books on the topic "American Orthodox Church"

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Tikhon. Instructions & teachings for the American Orthodox faithful (1898-1907). Waymart, Pennsylvania: St. Tikhon's Monastery Press, 1999.

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Church, Orthodox American. Service book: Prayers, blessings, sacraments, and sacramentals of the Eastern Orthodox Church as used in the Orthodox American Church. Jackson Heights, N.Y: Holy Orthodox Catholic Apostolic American Church, 1986.

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

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Priscilla, Johnson, ed. The bread of life: Orthodox short stories. Seattle, Wash: St. Nectarios Press, 1999.

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Ferencz, Nicholas. American orthodoxy and parish congregationalism. Brookline, Massachusetts: Holy Cross Orthodox Press, 2013.

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The Eastern Church in the spiritual marketplace: American conversions to Orthodox Christianity. DeKalb: Northern Illinois University Press, 2011.

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Holy Eastern Orthodox Catholic and Apostolic Church in North America. American service book of the Orthodox Benedictine Missions. Eldersburg, Md: Saint Herman of Alaska Orthodox Mission, 1989.

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Coniaris, Anthony M. Homilies from an Orthodox pulpit. Minneapolis, Minn: Light and Life Pub., 1992.

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Barriger, Lawrence. The American Carpatho-Russian Orthodox Greek Catholic Diocese: A history and chronology. San Bernardino, Calif: St. Willibrord's Press, 1995.

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Laity, Orthodox Christian. The American church and the Ecumenical Patriarchate: Governance, diaspora, role of women. Minneapolis, MN: Light and Life, 1998.

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Book chapters on the topic "American Orthodox Church"

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García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)." In “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.

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AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.
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Krindatch, Alexei. "Singing an Old Song in a New Land: Orthodox Christian Churches in the Twenty-First Century America." In Global Eastern Orthodoxy, 193–218. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-28687-3_10.

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Kitroeff, Alexander. "Introduction." In The Greek Orthodox Church in America, 1–16. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0001.

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This chapter provides an account of the Greek Orthodox Church's interrelationship with the Greek Americans throughout the twentieth century. It analyzes the Orthodox Church in the United States that plays a determining role in community affairs not seen anywhere else, such as its control of Greek-language schools. It also establishes the hegemony of the Greek Orthodox Church over the Greek American community. This chapter argues that the Greek Orthodox Church helped shape Greek American identity throughout the twentieth century and did so by adapting to the steady Americanization of the Greek Americans. It also reaches beyond the domain of Eastern Orthodoxy in America as it illustrates the way a relatively small, ethnically rooted religion can survive in the wider religious marketplace of America.
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Kitroeff, Alexander. "The Challenges of the 1960s." In The Greek Orthodox Church in America, 115–39. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0007.

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This chapter examines Archbishop Iakovos's call for the Greek Orthodox to consider their church to be no longer an immigrant church but an American church. It talks about how Archbishop Iakovo tried to steer the transition of immigrant to an ethnic church and Americanize Greek Orthodoxy in the church's own terms. The chapter discusses how the Greek Orthodoxy was involved in confronting the challenges presented by the cultural upheavals of the 1960s. It recounts the participation of the Greek Orthodox Church on marching next to the Reverend Martin Luther King Jr. at Selma, Alabama, in 1965. It also describes Archbishop Iakovos's vision that entailed an ambitious agenda, such as the outreach directed toward the other Eastern Orthodox Churches that was initiated through the establishment of the Standing Conference of Canonical Orthodox Bishops of the Americas (SCOBA) in 1960.
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Kitroeff, Alexander. "Church and Patriarchate and the Limits of Americanization." In The Greek Orthodox Church in America, 228–46. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0012.

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This chapter focuses on the state of Greek Orthodoxy in America at the end of the twentieth century. It assesses whether the Church under Archbishop Iakovos overreached in its efforts to Americanize, which alienated the Ecumenical Patriarchate. It analyzes the patriarchate's intervention, which illustrated the administrative limits the Greek Orthodox Church in America faces in its efforts to assimilate. The chapter describes the patriarchate's ability to invoke the transnational character of Orthodoxy in the new era of globalization. It explores the end of the evolution of Greek Orthodoxy into some form of American Orthodoxy through its fusion with the other Eastern Orthodox Churches.
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Kitroeff, Alexander. "The Challenges for an American Greek Orthodoxy." In The Greek Orthodox Church in America, 203–27. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0011.

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This chapter draws attention to Ligonier, a small town in western Pennsylvania with a population of about fifteen hundred that served as an unlikely site for where the future of Greek Orthodoxy in America would be decided. It describes Ligonier as a home to the Antiochian Village and Conference Center, which is administered by the Antiochian Orthodox Christian Archdiocese of America. The chapter discusses the Antiochian Church, which had begun its existence in America under the auspices of the Russian Orthodox Church and had suffered internal divisions similar to those that Greek Orthodoxy faced in the 1920s. It investigates how the Antiochian Church was unified under the jurisdiction of the Greek Orthodox Church of Antioch based in Damascus, Syria. It also highlights the Arab Orthodox immigrants that were members of the Antiochian Church and explains how they admitted a number of converts from evangelical Protestantism in the 1980s.
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Herbel, Dellas Oliver. "Resolving the Tension between Tradition and Restorationism in American Orthodoxy." In Fundamentalism or Tradition, 152–64. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285792.003.0009.

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The entire history of the Orthodox Churches in America could be cast as an ongoing battle between “tradition” and “restorationism.” Tradition has a content but is also constantly changing in response to new surroundings in a manner that seeks to maintain core structures and behaviors. Restorationism is an attempt to restore a (largely imagined) past or, in the cases of many converts to Orthodoxy, a return to that imagined past. These two poles of American Orthodoxy have been in tension with one another throughout its American history. This article surveys restorationist movements within American Orthodoxy in the twentieth century, often led by converts, and their survival or failure within the Orthodox Church. Herbel argues that restorationism focused on behaviors or modes of being and a restorationism that recognizes value in one’s past have a greater chance of successful incorporation into the larger Orthodox Church.
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Kitroeff, Alexander. "Toward an American Greek Orthodoxy." In The Greek Orthodox Church in America, 182–202. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0010.

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This chapter charts the Greek Orthodox Church's efforts to accelerate and deepen its American character. It talks about the Americanized second- and third-generation Greek Orthodox Americans that had been instilled with a strong sense of Greek Orthodox identity. It discusses the pan-Orthodox conference held at the Antiochian Church's retreat in Ligonier, Pennsylvania that acquired a degree of notoriety because of the Ecumenical Patriarchate of Constantinople's rejection of its outcome. The chapter discusses Charles Moskos, a Greek immigrant who became an authority on the sociology of the US military. It analyzes Moskos's belief that Greek immigrants need to reorder their lives on arrival and conform to the socioeconomic realities of the New World and to its cultural norms.
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Kitroeff, Alexander. "Assimilation and Respectability in the 1950s." In The Greek Orthodox Church in America, 95–114. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0006.

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This chapter examines the Greek Orthodox Church against the background of the 1950s. It highlights the rise in religiosity and the upward social mobility of the Greek American second generation. It also explains how the Greek Orthodox church, which was on the margins of conversations about religion in America, found ways to become more relevant and somewhat mainstream. The chapter analyzes the unexpected development and importance of the Eastern Orthodox Churches to the Cold War policies of the United States. It also looks into the combination of powerful causes, such as the Cold War, social dislocation in suburbia, anxieties of the atomic age, and deliberate religious marketing that led to a remarkable spread of religious identification in postwar America.
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"9. Toward an American Greek Orthodoxy." In The Greek Orthodox Church in America, 182–202. Cornell University Press, 2020. http://dx.doi.org/10.1515/9781501749452-013.

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Conference papers on the topic "American Orthodox Church"

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Agapov, Valerii Sergeevich, and Liubov Georgievna Ovda. "Comparative Analysis of Desires and Ideals in the Structure of the Value Sphere of the Personality of Younger Schoolchildren." In International Research-to-practice conference. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-96994.

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The article presents the generalized results of a comparative empirical study of the manifestation of desires and ideals in the structure of the value sphere of the personality of younger school choldren in secular (n=218) and orthodox (n=212) schools. The orientation of meeting the needs of younger schoolchildren and its classification is shown. The analysis of the identified ideals and role models of modern younger schoolchildren is compared with the results of a study of the ideals of children in Germany and America conducted in the early twentieth century. General and specific results of comparative analysis of empirical data are presented. The author proves the need to develop and implement in the practice of spiritual and moral education programs of psychological and pedagogical support for the development of the structure of the value sphere of the personality of younger schoolchildren in cooperation with the school, family and Church. At the same time, the methodological significance of the anthropological principle of education with its religious-philosophical, psychological and pedagogical aspects is emphasized.
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