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Journal articles on the topic 'American Orthodox Church'
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1
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.
2
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.
3
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.
4
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".
5
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.
6
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.
7
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.
8
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.”
9
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."
10
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)
11
Knorre, Boris, and Aleksei Zygmont. "“Militant Piety” in 21st-Century Orthodox Christianity: Return to Classical Traditions or Formation of a New Theology of War?" Religions 11, no. 1 (December 18, 2019): 2. http://dx.doi.org/10.3390/rel11010002.
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The article focuses on the reclaiming of militaristic ideas and the emergence of specific “militant piety” and “theology of war” in the Orthodox discourse of post-Soviet Russia. It scrutinizes the increasing prestige of soldiering in the Church and its convergence with the army. This convergence generates particular hybrid forms, in which Church rituals and symbols interact with military ones, leading to a “symbolic reception of war” in Orthodoxy. The authors show that militaristic ideas are getting influence not only in the post-Soviet but also in American Orthodoxy; they consider this parallel as evidence that the process is caused not only by the political context—the revival of neo-imperial ideas in Russia and the increasing role of power structures in public administration—but is conditioned by socio-cultural attitudes inherent in Orthodox tradition, forming a type of militant religiosity called “militant piety”. This piety is not a matter of fundamentalism only; it represents the essential layer of religious consciousness in Orthodoxy reflected in modern Church theology, rhetoric, and aesthetics. The authors analyze war rhetoric while applying approaches of Karen Armstrong, Mark Juergensmeyer, R. Scott Appleby, and other theoreticians of the relationship between religion and violence.
12
Pechatnov, Val V., and V. O. Pechatnov. "Orthodox Religion and Church in Everyday Life of Russian Diplomats in the United States of the Late 19th – Early 20th Century." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 42 (2022): 81–97. http://dx.doi.org/10.26516/2073-3380.2022.42.81.
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The article, based on documents from Russian and American archives, explores the role of Orthodoxy in the value system of Russian diplomats, their participation in church life and relationships with the clergy. The article reveals the role of Orthodoxy and the Church in the daily life of diplomats of the Russian Empire who worked in the United States in 1867–1917, when the interaction of Russian diplomacy and the Aleutian-Alaska (North American) Diocese of the Russian Orthodox Church reached its heyday. It is shown that the entire daily life of diplomats in America was built according to the church calendar with its series of religious holidays, fasts and other church events. It is concluded that, despite the divergence of corporate cultures of these institutions of spiritual and secular power of the Russian Empire, as well as the great differences in the lifestyle of diplomats and clergy, they were united by a common religious and state identity and a common mission – the promotion of Russian influence in the United States. In the conditions of being in an alien environment, Orthodoxy for diplomats became the most important part of Russian self-identification. At the same time, much depended on the individual characteristics of the representatives of the diplomatic corps: social origin, the degree of their religiosity and other features of the worldview. Concrete examples reveal the main types of participation of diplomats in the life of the diocese – from formal to zealously pious. The level of interpersonal communication between representatives of the clergy and the Russian diplomatic colony in the United States is also considered.
13
Kiryushina, Maria. ""Great Vespers" by B. М. Ledkovsky in the singing tradition of the Orthodox Church in America." St. Tikhons' University Review. Series V. Christian Art 46 (June 30, 2022): 106–34. http://dx.doi.org/10.15382/sturv202246.106-134.
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The article deals with a collection of hymns by the famous church composer and regent B. M. Ledkovsky, a representative of the Russian musical diaspora, whose creative path during the last almost twenty-five years of his life was connected with the United States of America. The verbal basis of the collection was made up of the liturgical texts of the Great Vespers service translated from Church Slavonic into English. Without making a detailed excursion into the historical past of America and without having the intention to create a picture of the formation and establishment of Orthodoxy on American soil (this topic, multi-level and multi-valued, is worthy, in our opinion, of more than one special study), the author touches only on individual events and facts of this history. Referring to the modern church-singing practice, which is accepted today in the Russian Orthodox Church Abroad (ROCOR) only partially, and focusing mainly on some features of the services of the Orthodox Church in America (OCA), the author considers "Great Vespers" as a collection that generally corresponds to one of the rites of the Russian Orthodox Church, along with the All – Night Vigil written by B. M. Ledkovsky. The English-language verbal basis used in “Great Vespers” is seen as specific to the liturgical work of B. M. Ledkovsky, who always belonged to the Russian Orthodox Church – both in Russia and abroad after the revolution, but at the same time very consonant with the liturgical practice of the OCA, which gradually switched to the national, English language. Published in 1976 St. Vladimir's Seminary Press (SVS Press), one of the leading theological educational institutions of the Orthodox Church in America, where B. M. Ledkovsky worked as a teacher of church music for a number of years, "Great Vespers", composed by the composer on the order of the Seminary, was published after his death. The final revision and preparation of the collection for publication was made by D. Drillock, a student and junior colleague of B. M. Ledkovsky, E. and J. Erikson, R. Evich. They also, as indicated in the publication, carried out an English-language adaptation of the liturgical texts. It is characteristic that the musical component of most of the Great Vespers chants is the material of Obikhod Ledkovsky (All-Night Vigil), published in 1959 in Jordanville in the printing house of St. Job of Pochaevsky Holy Trinity Monastery. Individual hymns of this collection (litanies, Sunday troparia, and others) were later included in the editions of St. Vladimir Seminary in 1980 and 1982 in English ("Holy Week"; "Divine Liturgy", “The Liturgy of the Presanctified Gifts”). The proposed article examines the composition of the collection, with its features, based on the material of several hymns, shows the confirming statements of the composer and the approaches to harmonization that are fundamentally important for him, which he uses here and in other works. Some attention is also paid to the analysis of musical and linguistic parameters of harmonizations, the issues of vocalization of the chanted liturgical text.
14
Saad, Saad Michael. "The Contemporary Life of the Coptic Orthodox Church in the United States." Studies in World Christianity 16, no. 3 (December 2010): 207–25. http://dx.doi.org/10.3366/swc.2010.0101.
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The present state of the Coptic Orthodox Church in America could not have been imagined fifty years ago. As an integral part of the Coptic Orthodox Church of Egypt, the young archdiocese in America evolved from non-existence to a formidable 151 parishes, two monasteries, three seminaries and many benevolent, educational and media organisations. Waves of immigration from Egypt brought not only Copts, but also a wealth of Coptic art, music, architecture, literature and spirituality. These treasures are being preserved and promoted by the immigrants and the second generation; in the homes, churches and community centers; and also at American universities via programs of Coptic studies. This article covers the above topics and discusses a few of the challenges that come with immigration and assimilation, especially when the community desires to maintain the depth and versatility of an ancient religious culture.
15
Slagle, Amy. "In the Eye of the Beholder: Perspectives on Intermarriage Conversion in Orthodox Christian Parishes in Pittsburgh, Pennsylvania." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 233–57. http://dx.doi.org/10.1525/rac.2010.20.2.233.
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AbstractBased on ethnographic research conducted in Pittsburgh, this article examines the experiences of American-born intermarriage converts to Eastern Orthodoxy. Long characterized as a variety of Christianity fundamentally ethnic in its orientation and insular in its relationships to American religious and cultural mainstreams, Eastern Orthodoxy has attracted increasing numbers of American-born converts over the last thirty years. While the motives and perspectives of more overtly theologically driven conversions have garnered attention, intermarriage conversions are often dismissed as the natural outcomes of entering into marriage and family life. Significantly, intermarriage converts frequently stress their decisions to enter the Orthodox church as autonomously made apart from external influences.By gauging the ways intermarriage converts are depicted in parish life as well as the motives and perspectives they themselves convey in interviews, I argue that the language and assumptions of the American spiritual marketplace profoundly influence Orthodox Christian understandings of family and religion today. Personal choice and individualism rather than the expectations of traditionally ascribed identities have come to be highly valued and valorized means of counting Orthodox identity in the United States. Yet, the prevalence of marketplace values does not diminish the emotional and social impacts of family and community for intermarriage converts. Rather, I observed a general elevation in the importance of both and a frequent substantiation of their roles as the transmitters of shared values among these individuals. Thus, this article provides a case study of how individual and familial concerns further religious choice-making.
16
Roelofs, H. Mark. "Church and State in America: Toward a Biblically Derived Reformulation of Their Relationship." Review of Politics 50, no. 4 (1988): 561–81. http://dx.doi.org/10.1017/s0034670500041954.
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This article begins with a critique of the orthodox American doctrine calling for the separation of church and state, especially as this doctrine has been formulated by the United States Supreme Court. This doctrine is simplistic, dualistic, and merely jurisdictional; it is also much too narrowly tied to Hobbesian-Lockean liberal prejudices and their asocial vocabularies. The predominant American religious traditions (Protestant, Catholic, and Jewish) are all, at core, biblical, and a biblically derived reformulation of American thinking on church-state relationships would differ from the orthodox tradition in three fundamental respects: (1) far from a “separation” of church and state, these would be seen as partners in a shared world of national moral experience; (2) the religious element in this combination, as much as the political, would be understood in broad, social terms, not merely those of “private conscience”; (3) in their shared world, the specific relationships between church and state would be seen in ongoing, dialectical terms rooted in their necessarily conflicting visions of the nation's past, its problems, and its promises.
17
Slagle, Amy A. "Icons in the Lived Experience of American Orthodox Christians." Canadian-American Slavic Studies 53, no. 3 (August 27, 2019): 364–83. http://dx.doi.org/10.1163/22102396-05303009.
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Abstract This article explores how American Orthodox Christians today use and interpret icons in the course of their everyday devotional lives. Drawing upon ethnographic data collected through participant observation and interviews with parishioners of an Orthodox Church in Mississippi in 2015, I highlight the ways that diverse and multiple media within a wider American context of “buffet-style” spiritual appropriation affect informant considerations of and interactions with icons. Fundamental to this article is the tension between informants’ experiences with icons as the conveyance of divine “presence” and the concerns they express over the extent to which American commodification and mass-media cultures threaten the status and sacrality of images in Orthodox devotional practice.
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Beglov, Alexey. "Religious Life in the USSR and the Allied Policy of 1943: the Perspective of an American Assumptionist." Novaia i noveishaia istoriia, no. 5 (2022): 173. http://dx.doi.org/10.31857/s013038640020319-8.
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The article considers one of the aspects of the transformation of the religious policy of the Soviet leaders during the Great Patriotic War. In 1941–1943 one of the main addressees of this policy were the allies of the USSR in the anti-Hitler coalition. The document on which this article is centred reflects the British view of the rapprochement between the Russian Orthodox Church and the Church of England in 1943. It is a report to the Vatican compiled by Fr Leopold Braun AA, Rector of the Catholic parish of St Louis in Moscow. The American priest describes the overall picture of religious and near-religious life in the country from the summer to the autumn of 1943; informs the Holy See of the circumstances of the 1943 Council of the Russian Orthodox Church and the election of Patriarch Sergius; details the visit to Moscow of Archbishop Cyril Garbett of York. Fr Braun emphasises the religious dimension of this visit. He claims that some members of the British diplomatic corps and journalists expected liturgical communion to be established between the Russian Orthodox Church and the Church of England. These assumptions were not confirmed by members of the British delegation, but reflected the sentiments of part of British society.
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Cantrell, Phillip A. "The Anglican Church of Rwanda: domestic agendas and international linkages." Journal of Modern African Studies 45, no. 3 (July 16, 2007): 333–54. http://dx.doi.org/10.1017/s0022278x07002650.
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ABSTRACTThe article analyses the relationship between the Anglican Church of Rwanda and evangelical Episcopalians in the United States. In 2000, the archbishop of Rwanda, Emmanuel Kolini, in a move that gained great support for Rwanda's post-genocide recovery, ordained several bishops to preside over congregations of orthodox, evangelical Americans who had severed their relationship with the Episcopalian Church of the United States over issues such as the blessing of same-sex marriages and the ordination of openly gay clergy. The result was the creation of the Anglican Mission in the Americas, a missionary province in the United States that acknowledges Kolini as its archbishop. Such actions have made Rwanda the currentcause célèbrenot only of AMIA but the wider evangelical community. While the relationship offers great support for Rwanda's recovery, the Anglican Church has presented to American evangelicals a misleading narrative of Rwanda's past and present political situation.
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Black, Joseph William. "John Eliot, John Veniaminov, and engagement with the indigenous peoples of North America: A comparative missiology, part I." Missiology: An International Review 48, no. 4 (June 4, 2020): 360–75. http://dx.doi.org/10.1177/0091829620918379.
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John Eliot was the 17th-century settler and Puritan clergyman who sought to engage with his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This 2-part article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.
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Tobias, Jonathan. "The Orthodox Preference for Democracy: An American Response to “The Church in the Public Square” (Section II), in For the Life of the World: Toward a Social Ethos of the Orthodox Church." Theology Today 78, no. 4 (December 22, 2021): 418–30. http://dx.doi.org/10.1177/00405736211048809.
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In For the Life of the World: Toward a Social Ethos of the Orthodox Church, there is a clear preference for the “democratic genius of the modern age.” This preference for democracy is due, in part, to the long experience of the Orthodox Church with other governmental forms, especially autocratic and authoritarian states.
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Pechatnov, V. V. "Life of Russian Orthodox Clergy in the United States at the End of the 19th Century (Reflected in the correspondence of the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev)." Concept: philosophy, religion, culture 5, no. 4 (December 22, 2021): 41–61. http://dx.doi.org/10.24833/2541-8831-2021-4-20-41-61.
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Using little-known correspondence of the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev with the bishop Nickolay (Ziorov) — head of Russian Orthodox Church in the United States in 1892–1898 — the article explores the everyday life of Russian clergy in America. This correspondence is deposited at the Russian State Historical Archive in St. Petersburg and has not been published or studied before. The author analyzes Pobedonostsev’s role in the diocese affairs. This examination is new both in the Church’s history and recently published literature on Pobedonostsev. Yet the Ober-Procurator’s supervision was of utmost importance for the Russian mission in the United States, faced with the crucial challenge of adapting itself to the alien cultural environment. Pobedonostsev was well informed about the situation with the Russian mission, helped to solve many personnel, financial and organizational problems, was a chief promoter of its interests before the Russian imperial government — Foreign Ministry, Ministry of Finance, the State Council, and the Tzar’s court. Pobedonostsev also stayed in touch with the US diplomatic mission in Russia and Russian diplomats in the United States. He was very close with bishop Nickolay who regarded the Ober-Procurator as his main benefactor and constantly turned to him for advice and assistance. Pobedonostsev strongly supported the bishop’s reforms of missionary activities in education, parish life, and propagation of Orthodoxy, as well as his efforts to defend the Russian Orthodox mission’s interests before American authorities. No wonder their extensive correspondence richly reflected the diocese’s life with all its problems and needs. The article highlights their close cooperation in recruiting qualified clergymen for American service, which was the key task for the mission that suffered from a shortage of reliable professional personnel. Pobedonostsev-Nickolay cooperation greatly contributed to the diocese progress, which later reached its peak under Nickolay’s successor bishop Tikhon (Bellavin). Their correspondence sheds new light on the personalities of both men united by their fervent devotion to the Orthodox Church and highly conservative views. It also presents a revealing case study of the interaction between Russian ecclesiastic and state authorities as well as their perception of American culture. The author’s main methodological approach consisted in text analysis of the archival documents juxtaposed against the context of Russian-American relations and the realities of American life.
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Ситало, А. Ю. "Review of Orthodox-Protestant contemporary polemics: ecclesiology." Theological Herald, no. 4(31) (December 15, 2018): 35–62. http://dx.doi.org/10.31802/2500-1450-2018-31-4-35-62.
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В статье дается обзор полемических моментов, присущих современной протестантской критике православной экклесиологии, и ответы на эту критику со стороны православных полемистов. Исследование экклесиологических вопросов церковной самоидентичности привели в недавнее время большую группу евангелистов из Северной Америки в Право- славие. Эта тема является перспективной с точки зрения ведения диалога с протестан- тизмом в будущем. Одновременно с протестантской стороны появились публикации с разнообразными аргументами против православного учения, включая учение о Церкви. Протестанты выдвигают против православных обвинения в этнической раздробленности, в завышенной важности епископа, в учении о необходимости Таинств, эксклюзив- ности Церкви, ее единоспасительности, неопределенности взгляда на инославных в православном богословии и другие обвинения «по ассоциации» с Римо-католической церковью. Именно с этим приходится иметь дело в современных публикациях и от этого защищаться. В статье рассматриваются антиправославные публикации в рефор- маторском журнале “Credenda Agenda” и их критика в статье «Нереформированная истина» на православном ресурсе. Также изучается исповедь известного евангелистского исследователя Православия Дэниела Кленденина. Рассматривается статья ректора баптистского румынского университета «Эммануил» Пола Негруца и ответ на нее Джоэла Калвесмаки. Приводится отчет комиссии Лос-Анджелесского библейскогоинститута о несовместимости православной веры с «исповеданием» университета. Также изучается баптистская методичка по обращению православных. Отмечаются тенденции православно-протестантской полемики. Разбор дискуссий в порядке их возникновения в печати и на академическом уровне иллюстрирует степень расхождения во взглядах на современном этапе. The article provides a review of polemical issues of contemporary Protestant critique of Eastern Orthodox ecclesiology and various responses from Orthodox polemists. Researches on the topic of ecclesial identity have recently led a large group of North American evangelicals to Eastern Orthodoxy. This is why this topic is quite promising especially in regard to future dialogues with Protestants. At the same time as the conversions reported by Fr. Peter Guillquist took place a number of publications of Protestant authors arose which questioned and criticized Eastern Orthodox essentials including teaching on the Church. Charges of guilt “by association” with Roman Catholicism, nationalism, bishop prerogatives, necessity of Sacraments, exclusiveness of the Church, unclear status of the non-Orthodox, these are some of important claims which one encounters in press and which require a rebuttal. The article on contemporary polemics includes a review of anti-Orthodox publications in a Reformed magazine “Credenda Agenda” and a response to them called “UnReformed Truth” from an Orthodox resource; an article of a famous evangelical researcher of Eastern Orthodoxy Daniel Clendenin “Why I am not Orthodox” and responses on it; “What Evangelicals should know about Eastern Orthodoxy” by Paul Negrut and responses on it; Biola University Task Force Report on compliance of Orthodoxy with the “Statement of Faith” of the University and comments on it; Baptist Manual “Witnessing people of Eastern Orthodox Background” and a response to it. The various tendencies of the polemics are described.
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Cholewa-Purgał, Anna. "Elementy duchowości prawosławnej ocalone od zapomnienia w Anglosferze: mytarstwa w myśli Ojca Serafina Rose’a." Kultura Słowian Rocznik Komisji Kultury Słowian PAU 18 (November 9, 2022): 173–88. http://dx.doi.org/10.4467/25439561ksr.22.013.16365.
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Referat podejmuje próbę ukazania myśli Ojca Serafina Rose’a (1934-1982), amerykańskiego konwertyty, który stał się jednym z najwybitniejszych przedstawicieli prawosławnej teologii końca XX wieku, w kontekście jej wpływu na współczesną kondycję Cerkwi w Rosji i poza Rosją, a zwłaszcza w odniesieniu do doktryny o mytarstwach (teloniach), postrzeganej przez Serafina jako patrystyczną naukę eschatologiczną utrwaloną w przedschizmatycznych pismach Kościoła. Elements of Orthodox Spirituality Saved from Oblivion in the Anglosphere: Aerial Toll Houses in the Thought of Fr. Seraphim Rose The paper attempts to view the thought and works of Father Seraphim Rose (1934- 1982), an American convert who became one of the most notable Orthodox theologians of the late 20th c., in the light of his impact on the current condition of the Orthodox Church both in Russia and abroad, focusing on the issue of aerial toll houses (telonia), which he saw as a vital part of patristic eschatology preserved in the pre-schismatic writings of the Church Fathers.
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Spivey, Garrett. "Turning to Tradition: Converts and the Making of an American Orthodox Church." Nova Religio 18, no. 3 (2014): 138–40. http://dx.doi.org/10.1525/nr.2015.18.3.138.
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Karras, Valerie A. "Female Deacons in the Byzantine Church." Church History 73, no. 2 (June 2004): 272–316. http://dx.doi.org/10.1017/s000964070010928x.
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Despite the energy devoted by American and Western European church historians and theologians to the question of the ordination of women in early Christianity and in the (western) medieval Christian Church, these scholars have shown comparatively little interest toward the female diaconate in the Byzantine Church, even when comparative analysis could potentially help elucidate questions regarding the theology and practice of women's ordinations in the West. Most of the research on the female diaconate in the Byzantine Church has occurred in Mediterranean academic circles, usually within the field of Byzantine studies, or in the Eastern Orthodox theological community; sometimes the examination of the female diaconate in the Byzantine Church has been part of a broader examination of women's liturgical ministries.
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Ermakova, Natalia I. "The Russian Orthodox Church and Russian Emigration as Documented in the Archives of the Western American Diocese of the Russian Orthodox Church outside of Russia." Slavic & East European Information Resources 21, no. 1-2 (April 2, 2020): 94–102. http://dx.doi.org/10.1080/15228886.2020.1756815.
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Shok, Nataliya. "From “Bioethics” to “Christian Bioethics”: Significance of H.T. Engelhardt’s Legacy in Today’s Russia." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 7–43. http://dx.doi.org/10.22394/2073-7203-2020-38-4-7-43.
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A perception of “Christian bioethics” developed by the American philosopher Hugo Tristram Engelhardt in Russia requires a systematic interdisciplinary analysis. This is due to the realities of medical practice, as well as cultural and historical differences between the Russian and American societies. In Russia, there are certain difficulties in the open discussion of ethical issues in the public sphere. However, the recently growing participation of the Orthodox Church in public debates on the issues of medicine and biotechnology produce a basis for a reception of Engelhardt’s Christian bioethics. This article presents an analysis of how Engelhardt’s academic carrier was connected to his personal transformation, and how a “logical positivist” and physician interested in genetics, through his studies of continental philosophy, history of medicine, Catholicism and bioethics, came up finally as a founder of Christian bioethics based on Eastern Christian Orthodoxy. This analysis is purposed to expand the theoretical discussion of moral dilemmas posed at the intersection of medicine, religion and philosophy within the Russian academic discourse.
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Sokolow, Jayme A., and Priscilla R. Roosev. "Leo Tolstoi's Christian Pacifism: The American Contribution." Carl Beck Papers in Russian and East European Studies, no. 604 (January 1, 1987): 22. http://dx.doi.org/10.5195/cbp.1987.29.
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In 1869, shortly after completing War and Peace and in seemingreaction to an intense spiritual crisis known as "the Arzamas terror," Lev NikoJaevich Tolstoi appears to have decided to abandon the narrative fiction at which he excelled. Within a decade he had begun to produce the religious and didactic writings which were to bring him equal fame as a Christian moralist and philosopher. By 1883, when he published What I Believe (V chem moia vera?), Tolstoi was counseling absolute nonresistance to evil. In subsequent years he quarreled with the Russian Orthodox Church, rejected the state and its coercive apparatus, and became a corrosive critic of his society.
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Kyselov, Oleh S. "Ecumenical tendencies in relations of Christian communities." Ukrainian Religious Studies, no. 48 (September 30, 2008): 31–44. http://dx.doi.org/10.32420/2008.48.1975.
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The growth of the religious network, the pluralisation of religious life, the desecularization of the Ukrainian society, and the increase in the number of citizens who identify with one of the religions or consider themselves believers, are pressing questions about the development of interfaith relations. "Religious Revival" in Ukraine in the early 1990s. was accompanied by conflicts between believers and religious organizations on religious property, spheres of influence, development of infrastructure, quantitative increase of the flock, and affirmation in society. It is safe to say that in Ukraine there were dialectically opposite to ecumenical processes - disintegration in the Orthodox environment and conflicts between Catholics and Orthodox. American religious scholar Joseph Loy called the current situation in Western Ukraine "ecumenical Chornobyl" because it was a "catastrophe" in Catholic-Orthodox relations in the 1990s. polluted the "atmosphere of inter-church relations around the ecumenical world."
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Daley, Brian E. "Headship and Communion: American Orthodox-Catholic Dialogue on Synodality and Primacy in the Church." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 1 (February 1996): 55–72. http://dx.doi.org/10.1177/106385129600500106.
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Shultz, Nina. "Amy Slagle: The Eastern Church in the Spiritual Marketplace: American Conversions to Orthodox Christianity." Review of Religious Research 56, no. 1 (December 17, 2013): 147–49. http://dx.doi.org/10.1007/s13644-013-0148-8.
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Andrijašević, Nemanja. "George Radin on Bishop Dr. Nicholai Velimirovich and the Serbian Orthodox Church in America." Nicholai Studies: International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich I, no. 2 (July 26, 2021): 369–94. http://dx.doi.org/10.46825/icholaistudies/ns.2021.1.2.369-394.
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Abstract: George Radin (Đorđe Radin, 1896–1981) was one of the numerous Serbian emigrants in the USA in the period right before WW2. He studied at the most eminent American Universities and had become an attorney, then a lawyer and finally an expert in international law. He managed to achieve great success and expertise in the field of American foreign politics and diplomacy. In the period between the two World Wars, he met Bishop Dr. Nicholai Velimirovich who made a strong impression on him. He was the Bishop’s guide across the USA during his two visits there: in 1920 and in 1927. During his first visit to the continent, the Bishop had organized the life of the Serbian Orthodox Church (SOC), considering that at the time SOC didn’t have its residing bishop there. Radin was, according to his own testimony, one of the organizers of the Bishop’s arrival to America at the beginning of 1946. He had been of the opinion that this significant Bishop should live in one of the Protestant Churches and hold lectures at the Universities, thus serving SOC and its members. In other words, it was his conviction that the Bishop should have organized the church life in the same way he did in his previous two visits to the USA. However, the situation between the two World Wars was far more complicated. The Serbian Church had by that time appointed its ruling bishop in America and Canada — Dionisiye Milivoyevich (Dionisije Milivojević, 1898–1979), who parted ways with Bishop Nicholai soon after his arrival to the USA. Immense damage had been done to the SOC by the utter lack of cooperation between these two bishops. Bishop Nicholai found a “Solomon’s solution” for this by deciding to live and work in Saint Tikhon’s Orthodox Monastery in South Canaan, Pennsylvania. It was in this holy place that he reposed in 1956. Until the end of his life, Radin was of the opinion that a fundamental mistake had been made by the secession of the opportunity that through abiding in the Protestant communities Bishop Nicholai might do more for the SOC and the Serbs, especially through his acquaintances and contacts with the representatives of other Christian confessions, primarily Protestants. He mentioned this in his correspondence with Sliјepchevich (Đoko Slijepčević, 1908–1993). Also, Radin made all the efforts in his power to help overcome the current schism in the SOC. He wrote about his opinions, ideas and steps taken in that direction to the bishops of the Serbian Church, as well as the Patriarch German Djorich himself. Even though the Patriarch of the SOC also made efforts to help overcome the schism, at one point he told Radin that this unfortunate and extremely difficult issue is an internal matter of the SOC, and thus should be dealt with internally. In the appendix of this work, there are excerpts from the letters found in the Radin — Slijepchevich correspondence. They illustrate the enormous mutual trust and respect that these two acquaintances had for each other, having met by the mediation of Bishop Nicholai. The excerpts also present the opinions of the respectful lawyer and law expert — Radin who, in his own way, tried to contribute to the benefit of the SOC. They also convey his judgment on the importance of Bishop Nicholai as well as his discernment about the missed opportunity that the above mentioned bishop should have been presented with in order to contribute more to the SOC, its faithful people and all the Serbs in general — on the American continent, as well as in the whole world. It is clear that he remained hindered in that respect — among other factors — by the will of Bishop Dionisiye. Only a few years after the death of Bishop Nicholai, the most complicated problem of the SOC in diaspora unraveled — the schism. Radin directed all his attention and efforts towards the solution of this problem, in the ways he considered to be the most acceptable. In all this he had agreement with and support of Slijepchevich, with whom he had researched the best ways of achieving reconciliation. Fragments of his letters imply that the majority of his emigrant life he devoted to taking care of Bishop Nicholai, as well as fighting against schism and finding the possibilities of its overcoming.
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Zimmerman, Jonathan. "Brown-ing the American Textbook: History, Psychology, and the Origins of Modern Multiculturalism." History of Education Quarterly 44, no. 1 (2004): 46–69. http://dx.doi.org/10.1111/j.1748-5959.2004.tb00145.x.
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In June 1944, a delegation of African-American leaders met with New York City school officials to discuss a central focus of black concern: history textbooks. That delegation reflected a broad spectrum of metropolitan Black opinion: Chaired by the radical city councilman Benjamin J. Davis, it included the publisher of theAmsterdam News—New York's major Black newspaper—as well as the bishop of the African Orthodox Church. In a joint statement, the delegates praised public schools' recent efforts to promote “intercultural education”—and to reduce “prejudice”—via drama, music, and art. Yet if history texts continued to spread lies about the past, Blacks insisted, all of these other programs would come to naught. One book described slaves as “happy”; another applauded the Ku Klux Klan for keeping “foolish Negroes” out of government. “Such passages… could well have come from the mouths of the fascist enemies of our nation,” the Black delegation warned. Even as America fought “Nazi doctrine” overseas, African Americans maintained, the country needed to purge this philosophy from history books at home.
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Kyselov, Oleh S. "Ecumenical tendencies in relations of Christian communities." Ukrainian Religious Studies, no. 50 (March 10, 2009): 62–71. http://dx.doi.org/10.32420/2009.50.2033.
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The growth of the religious network, the pluralisation of religious life, the desecularization of the Ukrainian society, and the increase in the number of citizens who do not identify with one of the religions or believe themselves to be religious, raise the issue of the development of interfaith relations. "Religious Revival" in Ukraine in the Beginning of the 1990s. it was accompanied by conflicts between believers and religious organizations for religious property, spheres of influence, infrastructure development, quantitative expansion of the flock, and affirmation in society. It is safe to say that in Ukraine there were dialectically opposite to ecumenical processes - disintegration in the Orthodox environment and conflicts between Catholics and Orthodox. American religious scholar Joseph Loy called the current situation in Western Ukraine an "ecumenical Chornobyl" because it was a "catastrophe" in Catholic-Orthodox relations in the 1990s. polluted the "atmosphere of inter-church relations around the ecumenical world."
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Slesarev, A. V. "Political activity of the Belarusian Autocephalic Orthodox Church in 1950–1982." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 67, no. 2 (May 6, 2022): 166–76. http://dx.doi.org/10.29235/2524-2369-2022-67-2-166-176.
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The article is devoted to the consideration of the political activity of the Belarusian Autocephalous Orthodox Church (BAOC) in 1950–1982. For several decades, the named religious organization carried out the functions of consolidating the post-war Belarusian Diaspora, focused on supporting the Council of the Belarusian People’s Republic (BNR). What happened in the second half 1950s the change in the strategy of American foreign policy associated with the adoption of the doctrine of “rolling back communism” entailed the involvement of the BAOC in carrying out events of a pronounced anti-Soviet character. In 1957, the tradition of annual visits to the US Congress by the hierarchs and clerics of the BAOC on the days of celebrating the next anniversaries of the proclamation of the BNR’s independence was established. During these visits, Belarusian clergy opened parliamentary sessions with prayers for an early fall of the communist system and positioned the Council of the BNR as the only legitimate body of Belarusian state power. Since 1960, representatives of the BAOC have taken an active part in events dedicated to the “Captive Nations Weeks”, initiated by the US Congress and aimed at demonstrating widespread condemnation of the Soviet political system. The regular participation of the clergy of the BAOC in these events testifies to the involvement of the religious organization in question in active political activity, which followed the mainstream of the US foreign policy strategy and had a pronounced anti-Soviet character.
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Roudoumetof, Victor. "The Eastern Church in the Spiritual Marketplace: American Conversions to Orthodox Christianity, by Amy Slagle." Interreligious Studies and Intercultural Theology 2, no. 1 (March 26, 2018): 114–17. http://dx.doi.org/10.1558/36164.
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Denysenko, N. E. "The Eastern Church in the Spiritual Marketplace: American Conversions to Orthodox Christianity. By Amy Slagle." Journal of the American Academy of Religion 82, no. 4 (September 30, 2014): 1161–63. http://dx.doi.org/10.1093/jaarel/lfu065.
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Slagle, Amy. "D. Oliver Herbel: Turning to Tradition: Converts and the Making of an American Orthodox Church." Review of Religious Research 56, no. 4 (August 2, 2014): 633–35. http://dx.doi.org/10.1007/s13644-014-0182-1.
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Wood, James R. "Christ’s Body Is One." Journal of Reformed Theology 14, no. 1-2 (March 27, 2020): 73–99. http://dx.doi.org/10.1163/15697312-bja10004.
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Abstract This essay argues that the ecclesiology of John W. Nevin furnishes American Presbyterians, both evangelical and mainline, with significant resources for the pursuit of Reformed catholicity. Nevin believed that the church must exhibit contemporary unity and historical continuity as a result of its mystical union with the incarnate Christ. He opposed the forces prevalent in American Protestantism that undermined visible, catholic unity. In Nevin’s assessment, the foundational factor in these ecclesiological errors was a defective, truncated Christology. Nevin sought to renew Reformed theology through retrieving an orthodox ecclesiology rooted in a robust understanding of the incarnation. The concluding section will argue that both streams of American Presbyterianism fall short in terms of catholicity and would benefit by attending to Nevin’s ecclesial vision.
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Bruner, Jason. "Divided We Stand: North American Evangelicals and the Crisis in the Anglican Communion." Journal of Anglican Studies 8, no. 1 (May 2010): 101–25. http://dx.doi.org/10.1017/s1740355309990039.
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AbstractThis paper discusses the development of the Anglican Communion’s ‘crisis’ regarding the place of gay and lesbian persons within the tradition. It presents a social and theological contextualization of this crisis within the Episcopal Church, USA, in the second half of the twentieth century. It argues that the origins of the Anglican Communion’s crisis regarding gay and lesbian persons within the Communion are best understood in continuity with the broader North American evangelical movement of the second half of the twentieth century. The implications of this contextualized study serve to critique an understanding of the current crisis, which juxtaposes a decrepit, liberal ‘North’ with a vibrant, ‘orthodox’ ‘Global South’.
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Kashevarov, A. N. "The History of the Russian Church Diaspora in the Third Quarter of the 20th Century in a New Monograph by the Moscow Researcher A. A. Kostryukov." Modern History of Russia 12, no. 4 (2022): 1069–77. http://dx.doi.org/10.21638/spbu24.2022.416.
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The article analyzes the new book “The Russian Church Abroad under Metropolitan Philaret (Voznesensky), 1964–1985” by the Moscow historian A. A. Kostryukov. Despite the presence of a number of works on the history of the Russian Church Abroad in the 1960s–1980s, major studies that comprehensively characterize the period of the reign of Metropolitan Filaret, before the appearance of the book by A. A. Kostryukov, was not in historiography. The absolute merit of the monograph under review is an objective and unbiased study of the relationship of the Russian Church Abroad with the Moscow Patriarchate and other Local Churches, as well as the exposure of myths, misconceptions and the identification of “blank spots” in relation to a number of topics important for the history of the Church Abroad: the condemnation of ecumenism, unfulfilled hopes in relation to the “catacomb church” in the USSR, on the canonization of the royal family, the new martyrs and confessors of Russia. The monograph also outlines the key problems and important events in the history of other branches of the Russian Church Abroad in the last quarter of the 20th century — the Western European Exarchate of Russian Parishes, which was administratively subordinate to the Patriarch of Constantinople, and the North American Metropolis, which in 1970 received from the Moscow Patriarchate the status of autocephalous (independent) under the name of the Orthodox Church in America. Thus, A. A. Kostryukov studied the complex processes concerning the entire Russian church diaspora, including its connections and relations, both with the Moscow Patriarchate and with other Local Churches and, above all, with the Patriarchate of Constantinople. On the whole, the work under review is the first fundamental work on the history of the Russian Church Abroad in the third quarter of the 20th century.
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Yarotskyi, Petro. "Religiosity of the population and society, perception of the "Russian peace" ideology in countries with a majority of Orthodox Christians in the eastern and central parts of Europe." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 17 (May 30, 2022): 107–19. http://dx.doi.org/10.52761/2522-1558.2022.17.11.
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The religious processes in 10 countries of Eastern and Central Europe whose population 25 years after the collapse of the totalitarian system and the bankruptcy of the dominant ideology of national atheism were enabled to form their attitude to religion and choose their affiliation to any church or religious organization freely and consciously are studied in this article. These processes in 2016-2017 were explored by the American Pew Research Center that studies trends in the development of science, technology, religion and society. The Global Religious Futures project («The Future of Global Religion») is aimed at exploring religious changes in 10 countries with Orthodox and Catholic majority of the population that affect personal and social life and shape national, cultural and religious identity. The relationship between denominational identity and the religious identity of the Orthodox population in the countries of Eastern and Central Europe and the assessment of the current state of Orthodox religiosity is analyzed in this light. Their attitude to the idea "Russian world" in the context of the recognition of Russia as "defender of the Orthodox population" outside the Russian Federation is the determining factor in the religious, national and cultural identity of the Orthodox and Catholics in these countries. This aspect of the research enabled to determine the priority of the Orthodox patriarchal dominant in the attitude of the Orthodox Churches to the Moscow and Ecumenical Patriarchs. Cross-national and cross-confessional relations, ethnic and confessional diversity, national and religious homogeneity of a society and multiculturalism are of the huge importance for the identification of the nature of the religious changes in European countries with Orthodox and Catholics majorities. In this context in particular the position of the interviewed Ukrainian Orthodox is highlighted.
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Vinkovetsky, Ilya. "Building a Diocese Overseas: The Orthodox Church in Partnership with the Russian-American Company in Alaska." Ab Imperio 2010, no. 3 (2010): 152–94. http://dx.doi.org/10.1353/imp.2010.0058.
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Garvey, Father John. "Turning to Tradition: Converts and the Making of an American Orthodox Church by D. Oliver Herbel." American Catholic Studies 125, no. 3 (2014): 78–80. http://dx.doi.org/10.1353/acs.2014.0047.
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Levant, Marie. "Charity for Christian Unity." Endowment Studies 6, no. 1-2 (December 30, 2022): 130–59. http://dx.doi.org/10.1163/24685968-06010004.
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Abstract At the end of the First World War, a profoundly transformed Middle East faced massive population displacements and health crises, which presented crucial challenges for humanitarian actors. North American philanthropy and charity played a decisive role in this context. Among the organisations involved, the Catholic Near East Welfare Association (cnewa) is not well known. It was established by American Catholics to help Eastern Christians – especially Greek Catholics – and to thwart the influence of Protestantism in the region, mainly by supporting local Churches and missions in their humanitarian and welfare work. cnewa was quickly placed under the supervision of the US episcopate and the Vatican, partly transforming its operations and purposes. Its activity became closely involved with the Eastern policy of the Holy See, which primarily focused on the “return” of Orthodox Christians to the Roman Church. This article, at the crossroads of the history of mission and humanitarian aid, examines the early developments of cnewa and highlights how the Catholic Church dealt with the emergence of modern humanitarian aid in the mid-twentieth century.
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Zhdanova, Ekaterina. "The Establishment of Soviet Control over the Church of St. Louis in Moscow in 1947—1950 (According to the Documents of the the Council for Religious Cults Affairs under the Council of Ministers of the Soviet Union)." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016674-0.
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The Council for Religious Cults Affairs, created in 1944, was in charge of control over the activities of all non-Orthodox religious organizations. At the same time, the transformation of the religious course of the Soviet regime in the 1940s, the increase in the number of Catholics at the expense of the newly annexed territories, the conditions of the Cold War, and a negative attitude towards the Vatican were the reasons for the Council's special attention to Catholicism. Church of St. Louis on Lubyanka remained the only active Catholic church in Moscow, and, surprisingly, the authorities could not fully control it, since many parishioners were foreigners, and the rectors of the temple were French and American priests who enjoyed the patronage of the French embassy and asked for help to the American embassy. In this regard, the Council for Religious Cults Affairs decided to sever the existing ties between the temple and the embassies and establish control over its life. Based on documents deposited in the State Archive of the Russian Federation, the article reconstructs in detail the process of determining the rights of the Soviet state to the building of a church, forming the “twenty” from among Soviet citizens and appointing a priest — a citizen of the USSR.
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Borzov, A. V. "American Historiography of the History of the Orthodox Christian Church in the U.S.A. (Case-Study: Journals «St. Vladimir’s Theological Quarterly» and «Greek Orthodox Theological Review»)." American Yearbook 2020, no. 2020 (2020): 217–33. http://dx.doi.org/10.32608/1010-5557-2020-2020-217-233.
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Kobetіak, Andriy, and Oleh Sokolovsky. ""CHURCH BOUNDARIES" AND CANONICAL TERRITORY IN THE CONTEXT OF THE AUTOCEPHALIC SYSTEM OF UNIVERSAL ORTHODOXY." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 14–19. http://dx.doi.org/10.17721/sophia.2020.16.3.
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The article analyzes the fundamental problem of the corpus of ecclesiastical law – the autocephalous principle of the existence of the church. The study found that since the time of the Byzantine Empire, state power imposed its own principle of administrative division and management methods. Already in the II-III centuries, a clear hierarchical structure of church government has been formed. It is specified that the foundation of the first apostolic communities took place exclusively on the basis of the autocephalous principle. It is determined that the institution of autocephaly has been through a difficult path of formation: from the basic state of existence to a church-political phenomenon. It has been proved that it is the autocephalous system that is the only acceptable version of the existence of the Ecumenical Orthodoxy. Therefore, the struggle of a number of national churches for its independence and recognition is fair. The absence of a clear regulation of the procedure for proclaiming a new autocephalous church is specified. It is established that the principle of having a "canonical territory" in each of the churches was constantly violated. This is due to the problem of "parallel jurisdictions". The problem has been arising after the Fourth Ecumenical Council, when parallel hierarchies has been formed on the same territory. Nowadays, the problem of "parallel jurisdictions" is particularly acute in Western Europe and the American continents. The article establishes that the institutional disputes of the Local Churches, related to the borders and the "canonical territory", can be resolved only in a conciliar way and with the participation of all Orthodox hierarchs. Existing approaches to solving the "temporary" problem of "parallel jurisdictions" have led to the incorporation of existing non-canonical entities into recognized churches. The study emphasizes that the borders of the "canonical territory" in the vast majority should coincide with state borders, given that the state is politically sufficient, strong and constitutionally capable of supporting the church. Therefore, the church needs to return to the initial moment of institutional formation, when church borders corresponded specifically to national borders rather than territorial ones.
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Metreveli, Tornike. "An undisclosed story of roses: church, state, and nation in contemporary Georgia." Nationalities Papers 44, no. 5 (September 2016): 694–712. http://dx.doi.org/10.1080/00905992.2016.1200021.
Full textAbstract:
Since the Rose Revolution (2003), Georgia has encountered an unprecedented scale of institutional reforms concomitant with the rise of American and European involvement in the “democratization” process. Various scholars have suggested that Georgian nationalism developed from an ethno-cultural basis to a more civic/liberal orientation after the Rose Revolution. This paper analyzes Georgian nationalism under President Mikheil Saakashvili to demonstrate the significant divergence between political rhetoric on national identity, the selection of symbols, and state policy toward the Georgian Orthodox Church versus state policy toward ethnic minorities. The aim of this article is to examine the at times conflicting conceptions of national identity as reflected in the public policies of Saakashvili's government since the Rose Revolution. It attempts to problematize the typologies of nationalism when applied to the Georgian context and suggests conceptualizing the state-driven nationalism of the post-Rose Revolution government as “hybrid nationalism” as opposed to civic or ethno-cultural.