Contents
Academic literature on the topic 'Anglican and Eastern Orthodox Churches Union'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Anglican and Eastern Orthodox Churches Union.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Anglican and Eastern Orthodox Churches Union"
1
Dementyev, Leonid I. "Veneration of saints in Anglicanism." Issues of Theology 3, no. 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.
Full textAbstract:
The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.
2
Markovich, Slobodan. "Activities of Father Nikolai Velimirovich in Great Britain during the Great War." Balcanica, no. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.
Full textAbstract:
Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and ?British friends of Serbia? (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popovic, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pasic, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret?s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul?s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich?s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement.
3
Очканов, Ярослав. "Relations Between the Russian Orthodox and Anglican Churches in the First Decade of the XX Century." Theological Herald, no. 2(41) (September 15, 2021): 88–101. http://dx.doi.org/10.31802/gb.2021.41.2.005.
Full textAbstract:
Статья посвящена наиболее продуктивному периоду в истории взаимосвязей между Англиканской и Русской Православной Церквами. С начала ХХ в. к межконфессиональному диалогу подключились высшие иерархи обеих Церквей, отношениями с англиканами занялась специальная Комиссия при Священном Синоде, а в Великобритании был основан Англикано-Восточно-Православный Союз. Участились взаимные визиты богословов, высших церковных и общественных деятелей обеих стран, активизировалось обсуждение вопросов возможного сближения двух Церквей на всех уровнях. Все эти действия привели к более глубокому осмыслению проблемы христианского единения, в частности, к более детальному анализу возможности воссоединения Англиканской Церкви с Православной. Были созданы условия для широкого обсуждения всего комплекса вопросов, связанных с данной проблематикой. В данной статье анализируются результаты усилий обеих Церквей по разрешению имеющихся противоречий в ходе первого десятилетия ХХ в. В дальнейшем дискуссии по поискам путей сближения были продолжены вплоть до революционных событий в России в 1917 г. The article is devoted to the most productive period in the history of relations between the Anglican and Russian Orthodox Churches. Since the beginning of the twentieth century, when the highest hierarchs of both Churches have joined the inter-confessional dialogue, a special Commission of the Holy Synod has been engaged in relations with Anglicans, and the AnglicanEastern Orthodox Union was founded in Great Britain. Mutual visits of theologians, senior Church and public figures from both countries have become more frequent, and discussions on possible rapprochement between the two Churches at all levels have intensified. All these actions led to a deeper understanding of the problem of Christian unity, in particular to a more detailed analysis of the possibility of the reunification of the Anglican Church with the Orthodox Church. There were created conditions for a broad discussion of the entire range of questions related to this issue. This article analyzes the results of the efforts of both Churches to resolve the existing contradictions during the first decade of the twentieth century. Further discussions on the search of ways of rapprochement were continued until the revolutionary events in Russia in 1917.
4
Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.
Full textAbstract:
The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.
5
WEREDA, Dorota. "Reformation as an Inspiration for Reforms of the Eastern Churches in the Polish-Lithuanian Commonwealth." Historia i Świat 7 (June 30, 2018): 187–94. http://dx.doi.org/10.34739/his.2018.07.12.
Full textAbstract:
The Reformation was a phenomenon influencing transformations of the Orthodox Church and the Uniate Church in the multi-denominational Polish-Lithuanian state. In response to a particularly severe lack of education compounded by the influence of the Reformation in the Easter Churches, certain educational initiatives were undertaken, translation of the Bible and liturgical texts into the Old Orthodox Church Slavonic language, acquainting people with new forms and ways of religious apologetics. Ideas initiated by the Reformation were developed in the 16th century by Piotr Mohyła. Under the influence of the Reformation a new quality of relationships and social bonds was created in the Orthodox Church society of the Polish-Lithuanian Commonwealth. The activities of laymen and Orthodox Church fraternities became more intensified. The ideas of the Reformation on soteriological subjects became an inspiration for part of Orthodox Church elites to enter into union with the Papacy.
6
Guglielmi, Marco. "The Romanian Orthodox Church, the European Union and the Contention on Human Rights." Religions 12, no. 1 (2021): 39. http://dx.doi.org/10.3390/rel12010039.
Full textAbstract:
Since the 1990s, there has been conflictual interactions between Orthodox Christian churches and human rights in South Eastern Europe, especially during the process of European integration. In this work, I shall concentrate on the case of the Romanian Orthodox Church and explore its current position towards human rights that has developed within the context of EU membership. Focusing on the influence that European integration has had on the Romanian Orthodox Church, I hypothesise a re-orientation of the latter from a position of closure and a general rejection of human rights in the direction of their partial acceptance, with this being related to its attempt to develop a European identity.
7
Guglielmi, Marco. "The Romanian Orthodox Church, the European Union and the Contention on Human Rights." Religions 12, no. 1 (2021): 39. http://dx.doi.org/10.3390/rel12010039.
Full textAbstract:
Since the 1990s, there has been conflictual interactions between Orthodox Christian churches and human rights in South Eastern Europe, especially during the process of European integration. In this work, I shall concentrate on the case of the Romanian Orthodox Church and explore its current position towards human rights that has developed within the context of EU membership. Focusing on the influence that European integration has had on the Romanian Orthodox Church, I hypothesise a re-orientation of the latter from a position of closure and a general rejection of human rights in the direction of their partial acceptance, with this being related to its attempt to develop a European identity.
8
Warzeszak, Józef. "Benedict XVI’s Ecumenical Dialogue with the Eastern Orthodox Church." Rocznik Teologii Katolickiej 19 (2020): 187–210. http://dx.doi.org/10.15290/rtk.2020.19.12.
Full textAbstract:
The author of this article presents Benedict XVI’s ecumenical dialogue with the Eastern Orthodox Church as a whole through the speeches, declarations, and homilies that he delivered to representatives of the Eastern Church. This dialogue is undoubtedly significant. As a pope, Benedict XVI fostered and authoritatively promoted this interchange by initiating meetings, participating in communal prayer, teaching, treating those who he encountered with fraternal friendship and charity, and overcoming various obstacles. The Holy Father emphasized the theological studies that the two Churches share in common, because complete and visible communion cannot exist without unity of faith. As always – and particularly as the theologian and as the Prefect of the Congregation for the Doctrine of the Faith – he taught that both Churches could celebrate the Eucharist together only when they are fully united. When would this happen? According to Benedict XVI, such union is a gift from God for which the faithful must pray and toward which they must work by: evangelizing together, mutually resisting ideologies hostile to Christianity and humanity, ensuring peace and justice among Christians and those who follow other religions, and cooperating in charitable care of the poor, the sick, and the needy.
9
Очканов, Ярослав. "The Role of Archpriest Eugene Popov in Enhancing of the Anglican-Orthodox Dialog." Theological Herald, no. 3(38) (October 15, 2020): 71–84. http://dx.doi.org/10.31802/gb.2020.38.3.003.
Full textAbstract:
Статья посвящена исследованию малоизученной стороны деятельности видного русского священнослужителя протоиерея Евгения Попова, бывшего с 1842 по 1875 гг. настоятелем русской посольской церкви в Лондоне. Его служение на Английской земле совпало с углублением диалога между Русской Православной и Англиканской церквами, явившегося следствием религиозных преобразований в Англии в 1830 - 1840-е гг. Отец Евгений в рассматриваемый период фактически стал связующим звеном между русским церковноначалием и англиканами - инициаторами единения двух Церквей. Он проделал огромную работу по популяризации православия в Англии и много сделал для ознакомления русской церковной общественности с вероучением и структурными особенностями англиканства. Материалом для исследования послужили, прежде всего, письма протоиерея Евгения Попова обер-прокурорам Святейшего Синода Н. А. Протасову и А. П. Толстому. Эти документы являются своеобразными отчётами о современном состоянии Англиканской Церкви, о религиозных течениях в ней и усилиях, предпринимаемых определёнными церковными кругами в Англии по сближению с православием. Результаты его деятельности имели важное значение в последующие десятилетия, когда англикано-православный диалог вышел на церковно-государственный уровень. The article is devoted to the insufficiently studied aspects of Russian prominent cleric Archpriest Eugene Popov, rector of Russian Embassy Church in London from 1842 to 1875. His Ministry on the English soil coincided with the deepening of the dialogue between the Russian Orthodox and Anglican Churches, which was the result of religious transformations in England in the 1830s and 1840s. Father Eugene in the period under consideration actually became a connecting link between the Russian Church authorities and the anglicans-initiators of the union of the two Churches. He had done a great job by popularizing Orthodoxy in England and by familiarizing the Russian Church community with the doctrine and structural features of Anglicanism. The study, first of all, is based the letters of Archpriest Yevgeny Popov to the chief prosecutors of the Holy Synod N. A. Protasov and A. P. Tolstoy, which were original reports on the current state of the Anglican Church, it’s religious trends, and the efforts made by certain Church circles in England to get closer to Orthodoxy. The fruits of his activities were important in the following decades, when the Anglican-Orthodox dialogue reached the Church-state level.
10
Очканов, Ярослав. "The Role of Archpriest Eugene Popov in Enhancing of the Anglican-Orthodox Dialog." Theological Herald, no. 3(38) (October 15, 2020): 71–84. http://dx.doi.org/10.31802/gb.2020.38.3.003.
Full textAbstract:
Статья посвящена исследованию малоизученной стороны деятельности видного русского священнослужителя протоиерея Евгения Попова, бывшего с 1842 по 1875 гг. настоятелем русской посольской церкви в Лондоне. Его служение на Английской земле совпало с углублением диалога между Русской Православной и Англиканской церквами, явившегося следствием религиозных преобразований в Англии в 1830 - 1840-е гг. Отец Евгений в рассматриваемый период фактически стал связующим звеном между русским церковноначалием и англиканами - инициаторами единения двух Церквей. Он проделал огромную работу по популяризации православия в Англии и много сделал для ознакомления русской церковной общественности с вероучением и структурными особенностями англиканства. Материалом для исследования послужили, прежде всего, письма протоиерея Евгения Попова обер-прокурорам Святейшего Синода Н. А. Протасову и А. П. Толстому. Эти документы являются своеобразными отчётами о современном состоянии Англиканской Церкви, о религиозных течениях в ней и усилиях, предпринимаемых определёнными церковными кругами в Англии по сближению с православием. Результаты его деятельности имели важное значение в последующие десятилетия, когда англикано-православный диалог вышел на церковно-государственный уровень. The article is devoted to the insufficiently studied aspects of Russian prominent cleric Archpriest Eugene Popov, rector of Russian Embassy Church in London from 1842 to 1875. His Ministry on the English soil coincided with the deepening of the dialogue between the Russian Orthodox and Anglican Churches, which was the result of religious transformations in England in the 1830s and 1840s. Father Eugene in the period under consideration actually became a connecting link between the Russian Church authorities and the anglicans-initiators of the union of the two Churches. He had done a great job by popularizing Orthodoxy in England and by familiarizing the Russian Church community with the doctrine and structural features of Anglicanism. The study, first of all, is based the letters of Archpriest Yevgeny Popov to the chief prosecutors of the Holy Synod N. A. Protasov and A. P. Tolstoy, which were original reports on the current state of the Anglican Church, it’s religious trends, and the efforts made by certain Church circles in England to get closer to Orthodoxy. The fruits of his activities were important in the following decades, when the Anglican-Orthodox dialogue reached the Church-state level.
Books on the topic "Anglican and Eastern Orthodox Churches Union"
1
Commission, Anglican-Orthodox Joint Doctrinal, ed. Anglican-Orthodox dialogue: The Dublin agreed statement, 1984. St. Vladimir's Seminary Press, 1985.
2
Commission, Anglican-Orthodox Joint Doctrinal. The church of the triune God: The Cyprus statement. Anglican Communion Office, 2006.
3
Eastern Orthodox and Anglicans: Diplomacy, theology, and the politics of interwar ecumenism. University of Notre Dame Press, 2010.
4
Thomann, Günther. The Western rite in orthodoxy: Union and reunion schemes of Western and Eastern churches with Eastern orthodoxy : a brief historical outline. Anglican Theological Seminary in California, 1995.
5
Pruter, Karl. A directory of autocephalous Anglican, Catholic, and Orthodox bishops. Borgo Press, 1985.
6
Pruter, Karl. A directory of autocephalous Anglican, Catholic, and Orthodox bishops. Borgo Press, 1989.
7
A directory of autocephalous Anglican, Catholic, and Orthodox bishops. Borgo Press, 1986.
8
Common heritage, divided communion: The declines and advances of inter-Orthodox relations from Chalcedon to Chambésy. Gorgias Press, 2009.
9
Kalomiros, Alexander. Against false union: Humble thoughts of an Orthodox Christian concerning the attempts for union of the one, holy, catholic, and apostolic church with the so-called churches of the West. Published by St. Nectarios Press, 1990.
10
Plummer, Robert L. Journeys of faith: Evangelicalism, Eastern Orthodoxy, Catholicism, and Anglicanism. Zondervan, 2012.
Book chapters on the topic "Anglican and Eastern Orthodox Churches Union"
1
Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.
Full textAbstract:
The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives today primarily in Uzbekistan, Turkmenistan and Kazakhstan, with a few tens of thousands per republic. The Oriental Orthodox church in India has split over Syrian Patriarchy, forming the Malankara Jacobite Syrian Orthodox Church and the Malankara Orthodox Syrian Church. Historically, the Armenians in Iran preserved their religio-cultural identity and language, not least because of being allowed to operate their own schools under the jurisdiction of the Church. Despite representation in parliament, Armenians have faced more difficulty finding employment due to discrimination. The Eastern Orthodox and Oriental Orthodox Christians of South and Central Asia have generally managed to maintain their life and witness to present times amid considerable social, religious and political pressures that have made their environments more difficult.
2
Jones, Arun W. "Protestants and Anglicans." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.
Full textAbstract:
Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.