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Journal articles on the topic 'Caesaropapism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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1

Maryukhno, N. "VAN PROKHANOV’S CRITICISM OF THE MOSCOW CAESAROPAPISM." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, no. 1 (2021): 119–29. http://dx.doi.org/10.31548/hspedagog2021.01.119.

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The article examines the socio-political theology of Ivan Prokhanov as a prominent Russian religious and social figure of the early twentieth century, chairman of the All-Russian Union of Evangelical Christians. His critique of the сaesaropapism as structure in the Russian state-church relations of the imperial period is studied. It is proved that Ivan Prokhanov sharply denounced the negative manifestations of caesaropapism, and above all the resistance of the Russian Orthodox Church to constructive reform in accordance with Christian evangelical values. The positions on the church-religious l
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2

Nikitin, Valentin. "Metropoliet Isodoor van Moskou en het russische cesaropapisme." Het Christelijk Oosten 45, no. 1 (1993): 4–14. http://dx.doi.org/10.1163/29497663-04601003.

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Metropolitan Isidor of Moscow and Russian Caesaropapism Moscovian Russia inherited the caesaropapism in the church-state relations from the Byzantine empire. This caesaropapism appeared for the first time when grand-duke Vasili II of Moscow deposed metropolitan Isidor after his return from the council in Florence. The later Russian sources on this council are highly tendentious. Unpartial study of the primary sources shows that Isidor was not the only Russian in favour of the union. Neither was the union as such the direct reason for his deposition. The reading of the bull in the Uspensky cath
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3

Eldin, Michael A., and Sergey I. Malozemov. "Caesaropapism and Secularism in the Byzantine and Russian Tradition." Humanitarian: actual problems of the humanities and education 21, no. 1 (2021): 19–30. http://dx.doi.org/10.15507/2078-9823.053.021.202101.019-030.

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Introduction. The role of Orthodox confessional heritage and the analysis of social traditions of the Balkan and Russian peoples are considered in the generalizing characteristic of the spiritual creations of the thinkers of Rus and Russia. The multidirectional tendencies of anti-clerical forces on the one hand, and of the Church community on the other, indicate that the topic of secularization of Russian society has not received an actual resolution. The purpose of the article is to examine the understanding of the processes of caesaropapism and secularism in Russian society, as well as the h
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4

Wielomski, Adam. "Republikańskie teokracje kalwińskie w Europie." Civitas. Studia z Filozofii Polityki 28 (June 21, 2021): 41–76. http://dx.doi.org/10.35757/civ.2021.28.06.

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The illiberal democracy is the political system where majority of citizens rule, but where is not the freedom of consciousness or where the liberal dividing of power is absent. In the modern history of Europe the best example of this political system we find in the Calvinist Republics as Geneva, Emden and Netherlands. It’s not the democracy in the contemporary meaning of this word because the notion of “citizen” is aristocratic. The citizens are the members of aristocracy and patricians of towns. But in this time the citizens are the people only. This system is not liberal, because the Catholi
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5

Marek, Rafał. "Caesaropapism and the Reality of the 4th–5th Century Roman Empire." Krakowskie Studia z Historii Państwa i Prawa 9, Special Issue (2017): 1–27. http://dx.doi.org/10.4467/20844131ks.16.032.6970.

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The relationships between the secular authorities and the ecclesiastical hierarchy in the Roman Empire of the discussed epoch do not follow the simple pattern known as “caesaropapism” or other similar models of sovereign’s supremacy over the church hierarchy within the “State church”. The reality was much more complex then, since a new model, known as “symphony” began to develop. The notion of “symphony” should be understood as a kind of close cooperation of both powers within the uniform Christian society. Popes strongly affirmed the primacy of Rome within the church. At that time the theory
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6

Żelazny, Jan. "The legend of Shirin in Syriac sources. A warning against caesaropapism?" Orientalia Christiana Cracoviensia 2 (December 3, 2010): 121. http://dx.doi.org/10.15633/ochc.1019.

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7

Alvis, John E. "Thomas More and Shakespeare: A Proposal for Furthering an Inquiry." Moreana 48 (Number 183-, no. 1-2 (2011): 73–101. http://dx.doi.org/10.3366/more.2011.48.1-2.5.

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The affinities linking as well as differences dividing the thought of Thomas More and the thought of Shakespeare deserve our attention for the light such comparative scrutiny casts upon each man’s position with respect to issues of their time and in regard to questions continually beckoning to be thought through once more. Their mutual concerns include moral cultivation, statesmanship, the character of regimes in health and in disorder, the nature of law divine and human, the relation that should be established between Church and State. An inquiry into both More’s explicitly conveyed arguments
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8

GONCHARENKO, Dmytro. "CONCEPT OF «SYMPHONY» OF CHURCH AND STATE AS A BASIS FOR ORTHODOX CAESAROPAPISM." CHERKASY UNIVERSITY BULLETIN: PHILOSOPHY, no. 1 (2019): 99–106. http://dx.doi.org/10.31651/2076-5894-2019-1-99-106.

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9

Zajc, Marko. "Slovenian Press and Russia in the late XIX — early XX centuries: attitude to K.P. Pobedonostsev." Russian-Slovenian relations in the twentieth century, no. IV (2018): 46–59. http://dx.doi.org/10.31168/2618-8562.2018.4.2.1.

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Life and work of K.P. Pobedonostsev were known to the Slovenian public, primarily thanks to the German press. The liberal public looked sympathetically at the understanding of the Orthodox Church as a people`s Church and on Pobedonostsev’s faith in the “strong” Russian people. Also, the Catholic Slovenian public emphasized that Russia needed to be understood, and also sympathized to Pobedonostsev’s ideas about the place of faith in society. But on the other hand, especially the Catholic press condemned him for caesaropapism and for persecutions against Catholics. For both liberal and Catholic
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10

Chibi, Andrew. "“Joye without ending”: Paul Bush’s The Extripacion of Ignorancy—An Early Case for Caesaropapism." Renaissance and Reformation 45, no. 4 (2023): 151–85. http://dx.doi.org/10.33137/rr.v45i4.41382.

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Paul Bush’s poem, The Extripacion of Ignorancy (1526), is a little known or regarded work that mixes Chaucer’s poetic tradition, orthodox theology, and obedience polemic into an advisory piece with Christian social ethics at the heart of a caesaropapism argument at least three years prior to Tyndale’s much more famous Obedience of a Christian Man. In rhyme royal, Bush explored sacred history, Scripture, and literary references to counter the harm of the Amicable Grant tax revolts and explore the value of a Crown-dominated system based on 1 Peter 2:17. By so doing, he sought to disseminate the
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11

Li, Yan. "The Influence of Changes of Islam and Politics Relations in 20th Century on the Strategy of Belt and Road." International Journal of Social Science Studies 6, no. 2 (2018): 123. http://dx.doi.org/10.11114/ijsss.v6i2.2945.

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In the early twentieth century, with the independence of the Islamic nations, the religion of Islam withdrew from the traditional unification of religion and state (caesaropapism) to private life. The secularization of Islam has taken its course and its political characteristics have weakened. In the process of globalization of economy, politics and culture, the development of all countries became uneven and imbalanced. In the mid-to-late 20th century, it turned out that the secularization and modernization advocated by the nationalist had failed to effectively solve the development problems w
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12

Prozorova, Yulia. "Religio-Political Nexus and Political Imaginary in Russia." Social Imaginaries 5, no. 2 (2019): 105–39. http://dx.doi.org/10.5840/si20195216.

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The essay contributes to the discussion of the religio-political nexus by examining the interplay between the religious and the political and the dynamics of political imaginary evoked by the Christianization and reception of Christian political theology in Russia. After a cursory overview of theoretical foundations underpinning the religio-political problematic, the essay introduces political theology as a constitutive element of the religio-political nexus and its most emphatic forms of theocracy and sacral rulership. Political theology sheds light on the gravitation between the religious an
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13

Vuković-Ćalasan, Danijela, and Rajka Đoković. "Politics and Religion in Montenegro—From “Theocracy” to a Civic State." Religions 14, no. 2 (2023): 251. http://dx.doi.org/10.3390/rel14020251.

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The relationship between religion(s) and politics, i.e., religious communities and political authorities, in Montenegro has varied and taken different forms throughout the country’s history. Available research, mostly historical in nature, is predominantly factual and does not provide a clear picture of the nature and forms of this relationship in Montenegro’s history. Through an analysis of legal–historical sources and relevant literature, this paper aims to indicate the complexity of the relationship between politics and religion through the identification and analysis of the different forms
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14

Alexandrovna Belyaeva, Evguenia, Elena Aleksandrovna Venidiktova, and Dilbar Valievna Shamsutdinova. "SOCIO-CULTURAL INTERACTION FORMS OF CHURCH AND STATE ON THE EXAMPLE OF THE RUSSIAN ORTHODOX CHURCH." Humanities & Social Sciences Reviews 7, no. 6 (2019): 60–64. http://dx.doi.org/10.18510/hssr.2019.7613.

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Purpose: the aim of the undertaken study is to consider the dynamics of the church-state relationship in the context of Russian new cultural tendencies at the turn of the century.
 Methodology: Thus, The methodological basis of the research was formed by philosophical analysis of the church-state relationship, historicism and comparison principles. The following tasks were being solved: defining the interaction ways between the religious organizations and the state on the modern stage of the Russian society development; pointing out the prospects of consolidation of both the сhurch and th
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15

Belyaev, V. A., and G. R. Sibaeva. "Differences in the civilizational development of the West and the east of Europe (Russia)." Kazan Socially-Humanitarian Bulletin, no. 5 (62) (October 2, 2023): 11–22. http://dx.doi.org/10.26907/2079-5912.2023.5.11-22.

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In the conditions of the SVO, interest in civilizational differences has grown, the course "Fundamentals of Russian Statehood" has been introduced in universities. The article substantiates the thesis that the culture of the Russian civilization (in the spheres of religion, literacy, writing, law, world perception, art, education systems, science, crafts, etc.) rose from the culture of the GreekByzantine civilization. The differences between Greece and Rome in ancient times, Russia from the West of Europe in the Middle Ages, Russia from Western civilization in modern and postmodern times are s
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16

Hudaeri, Mohamad. "Sekularisme dan Deprivatisasi Agama di Era Kontemporer." Aqlania 9, no. 1 (2018): 1. http://dx.doi.org/10.32678/aqlania.v9i01.2060.

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Tulisan ini hendak mengeksplorasi pemikiran Jose Casanova tentang sekulerisme dan deprivatisasi Agama. Casanova menegaskan bahwa sekularisasi pada masyarakat modern tidak menyebabkan agama mengalami kemunduran (secularization as religious decline) atau mengalami privatisasi (secularization as privation). selain itu, menurut Casanova agama mesti dipisahkan dari kehidupan ruang publik sebagai negara. Sekularisasi sebagai diferensiasi menegaskan pembedaan suatu ruang sosial yang menyebabkan agama tidak lagi mendefenisikan “semua realitas” yang mencakup di dalamnya ranah sekular. kemunduran agama
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17

Hollerich, Michael J. "Religion and Politics in the Writings of Eusebius: Reassessing the First ‘Court Theologian’." Church History 59, no. 3 (1990): 309–25. http://dx.doi.org/10.2307/3167741.

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Ever since Jacob Burckhardt dismissed him as “the first thoroughly dishonest historian of antiquity,” Eusebius has been an inviting target for students of the Constantinian era. At one time or another they have characterized him as a political propagandist, a good courtier, the shrewd and worldly adviser of the Emperor Constantine, the great publicist of the first Christian emperor, the first in a long succession of ecclesiastical politicians, the herald of Byzantinism, a political theologian, a political metaphysician, and a caesaropapist. It is obvious that these are not, in the main, neutra
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18

Babii, Mykhailo. "The genesis of the idea of freedom of religious conscience in the Middle Ages." Religious Freedom, no. 25 (January 2, 2021). http://dx.doi.org/10.32420/rs.2020.25.2165.

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Abstract. The article is devoted to the idea of freedom of conscience, the processes of developing its understanding in the Middle Ages, the opposition of various approaches, which are represented by thinkers of the Western and Eastern Christian tradition. These traditions were formed and developed within the framework of interpretive assessments of the relationship between the state and the church, known as Caesaropapism and Papоcaesarism. The peculiarities of Western Christian and Eastern Christian approaches to issues of freedom of conscience, which were formed by the nature of state power
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