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Dissertations / Theses on the topic 'American Orthodox Church'

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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

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10

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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11

Zarras, John. "Organizational consolidation dynamics a process for Orthodox administrative unity in North America /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0457.

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12

Anderson, Kenneth Michael. "Youth ministry origins, development, and place in the Orthodox Church in America /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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13

Brown, Stephen P. "The role of the Russian Orthodox Church and Orthodox missionary work in nineteenth century Siberia and Russian America." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319066.

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14

Aydin, Edip. "The history of the Syrian Orthodox Church of Antioch in North America challenges and opportunities /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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15

Metropulos, Christopher T. "Reaching beyond the parish : radio ministry in the Orthodox Christian Church /." Web site includes daily devotional and weekly newsletter, 2004. http://www.receive.org/.

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16

Silk, Eleana. "The eucharistic revival movement in the Orthodox Church in America past, present, future /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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17

Archer, Allan Frost. "Holy Trinity Russian Orthodox Church, Yonkers, New York biography of a parish /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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18

Dragas, Alexander G. "The history of the Bulgarian Orthodox Diocese of the Americas and Australia from its beginnings to the schism in 1964." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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19

Andersen, Benjamin Joseph. "An Anglican liturgy in the Orthodox Church the origins and development of the Antiochian Orthodox liturgy of Saint Tikhon /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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20

Brashier, Rachel Nicole. "Voice of Women in Byzantine Music Within the Greek Orthodox Churches in America." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/theses/834.

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Byzantine chant, the music of the Greek Orthodox Churches in America, embeds meanings and functions as a methodological tool which constructs and teaches about the role of women within church communities. This thesis explores how as cultural group identity, belongingness, and gender identity are semiotically iconized, purified, and recursively transmitted through the liturgical music of the church, specifically hymns about women saints and The Akathist Hymn to the Mother of God. This work is a culmination of twelve years of ethnomusicological fieldwork conducted by the author in Midwestern Greek Orthodox churches and monasteries, using participant-observation techniques. The work outlines the basic musicological theory of Byzantine chant, describes how the portrayal of women in liturgical music provides templates for the desired behavior of females within the community, and examines how Byzantine music works as a memory aid, teaching tool, and constructor of social ideas in relationship to the roles of women.
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21

Hudson, Dustin Roger. "Metropolitan Petros of Astoria microcosm of the Old Calendar Movement in America /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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22

Solak, Jerimiah Nicholas. "Religion and democracy in America an Orthodox critique of the thought of Richard John Neuhaus /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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23

Louh, Nicholas George. "Rediscovering a holistic approach to Orthodox pastoral care in youth ministry in the urban arena." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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24

Nicolai, Evan P. "Iakov Georgevich Netsvetov first Aleut-Russian Creole priest and missionary to the native peoples of the Yukon and Kuskokwim regions /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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25

Atta-Alla, Monir Faud Nazir. "Perceptions of marital satisfaction among coptic Orthodox Christian Egyptian-American husbands and wives." 2009. http://digital.library.duq.edu/u?/etd,108234.

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26

Kuenzel, Karl Edwin. "The doctrine of the church and its ministry according to the Evangelical Lutheran Synod of the USA." Thesis, 2006. http://hdl.handle.net/10500/1608.

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Nothing has influenced and affected the Lutheran Church in the U.S.A. in the past century more than the doctrine of the Church and its Ministry. When the first Norwegian immigrants entered the U.S. in the middle of the 19th century, there were not enough Lutheran pastors to minister to the spiritual needs of the people. Some of these immigrants resorted to a practice that had been used in Norway, that of using lay-preachers. This created problems because of a lack of proper theological training. The result was the teaching of false doctrine. Some thought more highly of the lay-preachers than they did of the ordained clergy. Consequently clergy were often viewed with a discerning eye and even despised. This was one of the earliest struggles within the Norwegian Synod. Further controversies involved whether the local congregation is the only form in which the church exists. Another facet of the controversy involves whether or not the ministry includes only the pastoral office; whether or not only ordained clergy do the ministry; whether teachers in the Lutheran schools are involved in the ministry; and whether or not any Christian can participate in the public ministry. Is a missionary, who serves on behalf of the entire church body, a pastor? If only the local congregation can call a pastor, then a missionary cannot be a pastor because he serves the entire church body in establishing new congregations. Is a seminary professor, who trains future pastors, a pastor? If only the local congregation can call a pastor, a seminary professor cannot be a pastor because he is called by the seminary board of control and not one particular congregation. In seeking to develop a statement that clearly defines the doctrine of the Church and its Ministry, a controversy exists within the church body known as the Evangelical Lutheran Synod (ELS), the successor synod to the Norwegian Synod. The reason for the controversy is that two different views of how to develop a doctrinal statement exist in the ELS. Some go directly to Scripture and set forth a position. Others follow an example found in C.F.W. Walther's theses on Church and Ministry. They misunderstand and misuse this approach that was developed only for use in a controversy against an erring Lutheran pastor, Johannes Grabau of the Buffalo Synod. Many of those who utilize this approach are former members of the Lutheran Church Missouri Synod (LCMS), of which Walther was one of the founders. As a result of the two distinct approaches, there has been an inability to unanimously agree on the wording of the statements on the doctrine of the Church and its Ministry. It is the conclusion of the author that it is this reliance on statements made by individuals in previous centuries regarding particular situations that has caused the struggle to develop and serves to prolong it.
Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)
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