Relevant bibliographies by topics / Catholic church, relations, orthodox eastern church

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
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Academic literature on the topic 'Catholic church, relations, orthodox eastern church'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Catholic church, relations, orthodox eastern church"

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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world." Medjunarodni problemi 64, no. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.

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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.
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Yarotskiy, Petro. "Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations." Religious Freedom 1, no. 19 (August 30, 2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.

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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.
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Tuchapets, Vasyl. "Ecclesiastical vocation of the UGCC in the light of the theological teaching of John Paul II on the unity of Christian churches." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 16 (December 29, 2021): 66–80. http://dx.doi.org/10.52761/2522-1558.2021.16.7.

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The author of the article, on the basis of the theological teaching of John Paul II on the unity of Christian Churches, reveals the subject of the ecclesiastical vocation of the UGCC in the modern era of interchurch relations of Christianity. The object of research is the theological and ecumenical works (encyclicals, epistles, speeches) of John Paul II, Pope in 1978-2000. The immediate subject of research is his theological and historical reflection on the ecclesiastical nature of the UGCC and the mission of this Eastern Catholic Church for the entire universal Church of Christ. Taking into account the above, the purpose of this study is to highlight the theological and historical views of John Paul II regarding the ecclesial mission of the UGCC in the context of modern ecumenical dialogue between the Churches of East and West. Thanks to the critical-historical method and theological analysis of the teachings of John Paul II about the beginnings of the birth of the Kievan Church, its medieval activity in the historical search for the restoration of unity between the Christian East and West, and contemporary for her perspectives of the ecumenical movement in the process of research, a theological synthesis of judgments, ideas and proposals was formed. The main conclusions of the article are: 1) the ecumenical views of John Paul II on the unity of the Catholic and Orthodox Churches remain relevant for Christians of the 21st century and are programmatic for theologians working on new ways to restore unity between East and West; 2) an assessment of past historical attempts to restore the unity of the Church, in particular the Union of Brest (1596), should be based on the then ecclesial context and illuminated as local attempts to search for the unity of the Church, thanks to which the Church received a unique practical experience in implementing the ideas of unity between East and West; 3) the UGCC, which was born as a result of the Union of Brest and today is developing as one of the Eastern Catholic Churches, is a great treasure for Christianity, because it unites Catholic and Orthodox elements in its ecclesiology; 4) in search of new forms of unity between the Eastern and Western Churches, the UGCC receives its own ecclesiastical vocation, to open to the Western Church a world of Eastern tradition and to the Eastern Church a world of Catholic tradition.
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Kahamlyk, Svitlana. "THE CHURCH IN UKRAINE IN THE CONTEMPORARY THREATS: A REACTION TO RUSSIAN MILITARY AGGRESSION." Almanac of Ukrainian Studies, no. 29 (2021): 79–84. http://dx.doi.org/10.17721/2520-2626/2021.29.11.

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The aim of the article is to try to find out the attitude of Christian denominations in Ukraine to the Russian-Ukrainian war in eastern Ukraine as a manifestation of their religious and national identity. External risks for modern Ukrainian society require in-depth scientific analysis of this issue, in particular in sphere of religious relations. Russia's military and ideological aggression has become a marker of the social identity and civilizational choice of Christian denominations. It clearly revealed the position of the Ukrainian Orthodox Church of the Moscow Patriarchate as a structural part of the Russian Orthodox Church and a powerful tool for implementing the policy and ideology of the "Russian world" in Ukraine. Factually, the Ukrainian Orthodox Church of the Moscow Patriarchate represents the interests of the Russian Orthodox Church as it adheres to its guidelines for Ukraine to be in the sphere of Russian geo-confessional interests. This is evidenced by the dominance of the Russian language in worship, sermons, educational institutions, publishing. The Ukrainian Orthodox Church of the Moscow Patriarchate has not even formally condemned the Russian intervention so far, nor has it recognized Russia as an aggressor. On the contrary, some priests of the Church openly promote Russian aggression and call for the violation of Ukraine's territorial integrity. The temples of the Ukrainian Orthodox Church of the Moscow Patriarchate in Donbas serve as weapons depots for Russian troops, and Russian terrorists openly serve the Moscow Patriarchate. The attitude of the Ukrainian Orthodox Church of the Kyiv Patriarchate / Orthodox Church of Ukraine, Ukrainian Greek-Catholic Church and other Ukrainian Churches to Russian aggression determines their patriotic pro- Ukrainian position. This is most eloquently characterized by the institute of chaplaincy, which thіs Churches actively supply with their staff.
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Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (November 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.

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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Nadtoka, O. "PREREQUISITES FOR THE IMPLEMENTATION OF THE MOSCOW PROJECT "RESTORATION OF THE ORTHODOX CHURCH" IN RUTHENIA-UKRAINE (LATE XVI – FIRST DECADES OF THE XVII CENTURY)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 152-153 (2022): 33–42. http://dx.doi.org/10.17721/1728-2640.2022.152-153.5.

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The new conceptual key, based on historical and dogmatic-canonical sources, examines the preconditions of the event, which is known in historiography as the "revival of the Orthodox Church" or "Orthodox hierarchy" in Ruthenia in 1620 within three components – the interest of the Moscow state in restoring / creating an alternative to the legitimate Ruthenian Union Church ununited Orthodox Church, the attitude of Polish authorities to the union process in Ruthenia and the peculiarities of the opposition of the ununited Orthodox Church supporters in Ruthenia itself to the unifying church movement. The Union (Unija) of the Ruthenian Church with the Catholic Church, laid down unique conditions for the іnternal strengthening of the Polish-Lithuanian Commonwealth (Rzeczpospolita) and significantly complicated the possibility of Moscow's expansion into Europe. This was all the more significant because Moscow's military defeats lasted from the 1580s (Livonian War) to the 1630s. The situation of military-political isolation and humiliation of international status threatened Moscow to be supplemented by ideological and confessional isolation. Under these circumstances, the Moscow state relied on the possibility of internal weakening of the Commonwealth by maintaining and developing relations with the Ruthenian clergy and church fraternities that opposed the union with Rome and sought to restore the legitimacy of the ununited Orthodox Church in Ruthenia. Also in the first decades of the XVII century the ununited Orthodox clergy, representing the ancient Eastern patriarchates in the Ottoman Empire, became more active. With the loss of the schism of the church hierarchy, foreign clergy, especially the Patriarchates of Constantinople and Jerusalem, were able to influence the situation and interfere in the church life of Ruthenia. In particular, the efforts of the Metropolitan of Sofia Neophyte in 1612 in the Holy Dormition Kiev-Pechersk Monastery created an alternative center of church life and administration, which was at the local level in opposition to the legitimate Metropolitan of Kiev Ruthenian Union Church (Hypatius Potius, 1541–1613). As the foreign non-aligned Orthodox clergy of the Eastern Patriarchates were closely linked to Moscow in receiving financial assistance and mutual political cooperation, Muscovy gained an additional tool to influence Ruthenia and, indirectly, the Commonwealth. It was the foreign Orthodox hierarchs – Patriarch Theophanes III of Jerusalem, Metropolitan Neophyte of Sofia, Bishop Avrahamii of Stragon in 1620 who ordained new hierarchs for the ununited Orthodox Church in Ruthenia. Led by the secretly ordained Kyiv Metropolitan Yov Boretsky, the new hierarchy was already entirely focused on cooperation with Moscow, financially dependent on Moscow and dependent on ideological and political cooperation with schismatic Moscow.
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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.

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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.
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Yastrebov, Alexey O. "Metropolitan Gavriil of Philadelphia, Paolo Sarpi and the Project of “Church of Venice”." Vestnik NSU. Series: History and Philology 20, no. 1 (2021): 21–35. http://dx.doi.org/10.25205/1818-7919-2021-20-1-21-35.

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The article studies a little-known episode of an important stage in the history of the Republic of Venice – the formation of national church identity and the codification of the experience of state-confessional relations accumulated here over centuries. Two protagonists of this period – the Orthodox Metropolitan Gavriil Seviros and the Catholic monk Paolo Sarpi united in opposition to the Holy See and in an attempt to create an independent Venetian Church. Events had been developing against the background of a long confrontation between Venice and the Holy See, the so-called “War of the Interdict”, which began with the fact that Pope Paul V excommunicated the republic for its independent position in church matters. An unrealized project, which had as its model the Orthodox state and the Church, is a unique example of the assimilation of the Eastern tradition by one of the famous Western theologians – Paolo Sarpi. His cooperation with Metropolitan Gavriil in protecting the Greeks from the influence of Rome was clearly manifested during a trial of 1610, two documents of which are first published in Russian in the appendix to the article. Thanks to Gavriil’s authority, the See of the Metropolitan of Philadelphia became prestigious, his title as Patriarchal Exarch in Venice gave him access to the Doge’s palace, and his status as the head of the Orthodox of Dalmatia and the Ionian Islands was subsequently twice confirmed by the patriarchs of Constantinople.
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Nemensky, Oleg B. "Modelling the interreligious relations in the early Orthodox polemics after the Union of Brest." Slavic Almanac, no. 3-4 (2020): 12–24. http://dx.doi.org/10.31168/2073-5731.2020.3-4.1.01.

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The article dwells upon the Orthodox polemics on the relations with Catholics and the state power of Rzeczpospolita in the initial period after the Church Union of Brest in 1596. Two models of interfaith relations are distinguished, based on fundamentally diff erent assessments of the past experience under Catholic rule and the nature of the modern confl ict. The territorial divergence of these lines of controversy is determined, connected with the two main centers of public activity of the Orthodox population of the country. The highlighted dissimilarities were determined by signifi cant diff erences in the history of the entry into the Polish state of the aforementioned lands with a predominantly Eastern Christian popula-tion. The nature of the problems of the Orthodox population of these lands was largely determined by the diff erence in their historical experience and the confessional structure of their upper class. Already at the early stages of the debate (based on materials written before 1610), we can talk about the formation of two models of interfaith relations in the Orthodox milieu. One of them turned out to be associated mainly with the Vilna fraternal environment and was represented mainly by Orthodox fi gures in the Grand Duchy of Lithuania, the second — with the southeastern lands of the country, mainly with Lvov and the Ostrog circle.
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Arzumanov, I. A. "Ethno-Confessional and Geopolitical Aspects of Intercultural Communication in Eastern Siberia in the Late 20th and Early 21th Centurу: A Theoretical and Empirical Analysis." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 38 (2021): 99–108. http://dx.doi.org/10.26516/2073-3380.2021.38.99.

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The study is aimed at considering theoretical and empirical issues of intercultural communication in Eastern Siberia at the end of the 20–21 centuries in ethno-confessional and geopolitical aspects. To achieve this research task the author has considered theoreticalmethodological and structural-functional aspects of intercultural communication in the ethnoconfessional space of the East-Siberian region. The methodological correlation of the processes of intercultural communication and integration intentions of state policy in the ideological sphere of public relations has been analyzed. Their targets in macro-social communication processes are socio-political stability and minimization of deviations based on ethnic and confessional affiliation through the implementation of organizational and legal forms of state functions. The conclusions have been made about actualization and basic nature of the anthropocultural approach, when considering the functional relationship of state power and state policy in the field of religious space. On the basis of the missionary intentions of the Roman Catholic and Russian Orthodox Churches, the object-subject and subjective parameters of the structure of legal communication have been determined, taking into account the geopolitical characteristics of state control over the unity of the sociocultural space. Interfaith communication problems between the Russian Orthodox Church and Roman Catholicism in Russia have worsened due to the proselytizing activities of the Roman Catholic Church in the East Siberian and Far Eastern regions and the lack of an elaborate regulatory framework enabling the government to control ideological space
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Dissertations / Theses on the topic "Catholic church, relations, orthodox eastern church"

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Luniw, Paul. "The reception of Orthodox into the Catholic Church and reception of Catholics into the Orthodox Church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Dahdouh, George A. "The Melkite quest for Orthodox unity." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Nelayev, Alexei. "Radicalization of ecumenism Union of Brest in Catholic, Orthodox, contemporary understandings /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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Tosi, Eric G. "The divisive union an examination into the historical events leading to the Union of Brest of 1596 and the creation of the Uniates /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Wojcik, Bartholomew Cyril. "Saint Alexis the shepherd of Minneapolis /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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DeClue, Richard G. "The Petrine ministry within a eucharistic ecclesiology according to John Zizioulas and Joseph Ratzinger." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0723.

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Syty, Janusz. "Il primato nell'ecclesiologia ortodossa attuale il contributo dell'ecclesiologia eucaristica di Nicola Afanassieff e Joannis Zizioulas /." Roma : Pontificium Athenaeum Antonianum, 2002. http://catalogue.bnf.fr/ark:/12148/cb38819940z.

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Rihani, Saed Y. "Azymes : the schism of 1054 /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Makojevic, Dragan M. "The Serbian Orthodox Church and Roman Catholic Church in the second half of the nineteenth century a study of the relationship between Metropolitan Mihailo and Bishop Strossmayer /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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

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Books on the topic "Catholic church, relations, orthodox eastern church"

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Timiadis, Emilianos. What the Orthodox Church owes to the West. Brookline, Mass: Holy Cross Orthodox Press, 1991.

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Rogosh, Andrew. Rome and the Eastern Churches: A study of the Eastern churches - Heretical, Orthodox, and Catholic. New York: The America Press, 1991.

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Hryniewicz, Wacław. Kościoły siostrzane: Dialog katolicko-prawosławny 1980-1991. Warszawa: Verbinum, 1993.

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Hryniewicz, Wacław. Kościoły siostrzane: Dialog katolicko-prawosławny 1980-1991. Warszawa: Verbinum, 1993.

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I.S.P.C.K. (Organization), ed. Inter Church dialogue. New Delhi: ISPCK/MGF, 2010.

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Giuseppe, Alberigo, Beozzo José Oscar, and Zyablitsev Georgy, eds. The Holy Russian Church and Western Christianity. London: SCM Press, 1996.

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Alevizopoulos, Antōnios. Rōmaiokatholikismos, Protestantismos, kai Orthodoxia. Athēna: Heptalophos, 1992.

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Schneider, Michael. Das theologische Werk Joseph Ratzingers in seiner Bedeutung für ein Gespräch mit der Orthodoxie. Köln: Koinonia-Oriens, 2006.

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Instytut ekumenichnykh studiĭ (Ukraïnsʹkyĭ katolyt͡sʹkyĭ universytet), ed. Pravoslav'i͡a i katolyt͡stvo: Protystoi͡anni͡a chy vzai͡emodopovnenni͡a? Lʹviv: Vydavnyt͡stvo Ukraïnsʹkoho Katolyt͡sʹkoho Universytetu, 2009.

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John Paul II, Pope, 1920-2005., Catholic Church. Deutsche Bischofskonferenz. Sekretariat., and Catholic Church. Päpstliche Kommission "Pro Russia.", eds. Allgemeine Prinzipien und praktische Normen für die Koordinierung der Evangelisierung und des ökumenischen Engagements der katholischen Kirche in Russland und in den anderen Ländern der GUS, 1. Juni 1992. Bonn: Das Sekretariat, 1993.

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Book chapters on the topic "Catholic church, relations, orthodox eastern church"

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Ghişa, Ciprian. "The Image of the Roman Catholic Church in the Orthodox Press of Romania, 1918–1940." In Eastern Orthodox Encounters of Identity and Otherness, 109–23. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137377388_8.

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Németh, Thomas Mark. "Theological Reflections on the Dialogue with the Orthodox Church from an Eastern Catholic Perspective." In Stolen Churches or Bridges to Orthodoxy?, 339–54. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55442-2_18.

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Mazzolini, Sandra. "Eastern Catholic Churches and the Theological Dialogue Between the Latin Church and the Orthodox Church Seen Through the Category of Prophetic Dialogue." In Stolen Churches or Bridges to Orthodoxy?, 85–101. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55458-3_6.

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Vrublevskaya, Polina, Marcus Moberg, and Sławomir Sztajer. "The Role of Religion in Society and Public Life: Perspectives Among Young Adults in Post-Communist Russia and Poland." In The Diversity Of Worldviews Among Young Adults, 285–301. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94691-3_14.

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AbstractFollowing the collapse of the Communist system in the early 1990s, past decades have witnessed the re-institution of the Russian Orthodox Church in Russia and the Polish Catholic Church in Poland. As a crucial part of these developments, both churches have significantly increased their presence throughout several areas of public life and established ever-closer relations to their respective states and political establishments. This paper applies Jose Casanova’s conception of public religion to frame how these tendencies are perceived and experienced by the present young adult generation in Poland and Russia. The analysis of the Russian and Polish young adults’ views on the present-day role of religion in the wider society and public life reveal several concerns about the current church-state relations in both countries. Without necessarily taking a negative stance towards religion or religious traditions as such, respondents mostly expressed their views on the public role of religion in society through three interrelated main discourses: a discourse of differentiation, a discourse of diversity and plurality, and a discourse of tradition and modernity. In general, narratives are built upon the prevalent discursive formations on individual rights and freedoms as the natural and taken-for-granted states of affairs in modern democratic societies.
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García Portilla, Jason. "Culture, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)." In “Ye Shall Know Them by Their Fruits”, 133–83. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_10.

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AbstractThis chapter characterises the relations between culture, religion, and corruption/prosperity. It advances the explanations of the prosperity–religion nexus from the perspective of cultural attributes (e.g. trust, individualism, familialism) by comparing Roman Catholic and Protestant theologies.Protestant denominations have mostly relinquished their founding principles, while “Rome never changes” as per the Italian saying. Despite the progress after Vatican II, Roman Catholicism has not markedly altered its beliefs and practices or its institutional founding principles (i.e. Canon Law) since medieval times. The political repercussions of an ecumenism in “Rome terms” are beyond its theological or religious implications.Liberation theology urged the Latin American Roman Church to break away from its imperialist origins and favouritism for landlords, industrialists, and power elites. However, liberation theology never became the mainstream or hegemonic Catholic theology in Latin America.Distinct Protestant theologies and organisational forms have led to distinct outcomes. New forms of Protestantism (i.e. Pentecostalism) placing less emphasis on education are less likely to have a positive social impact than previous (historical) Protestant versions. Some Protestant denominations still adhere to intertextual historicist biblical interpretation and hold the belief that the papacy continues to be “Satan’s synagogue” today.The heavily criticised Prosperity Gospel (PG) movement has syncretic roots in Pentecostalism, New Thought, and African American religion, and is composed mainly of the middle classes and blacks.While syncretism has been a natural process in all religions, Jews and historical Protestants have tended to be more anti-syncretic given their Scriptural base of beliefs. In turn, the importance of traditions, in Roman Catholicism for instance, has led to include more non-orthodox rituals in its practice.
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Bailey, Heather L. "Conclusion." In The Public Image of Eastern Orthodoxy, 181–90. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749513.003.0008.

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This chapter assesses the significance of the Russian Orthodox's publicity campaign in Paris. It explains how the Orthodox publicists found sympathy in some quarters and successfully initiated a reappraisal of Russian church–state relations in the West. It also discusses the sense of historical destiny that spurred further efforts to enhance Orthodoxy's global visibility and prestige. The chapter illustrates imperial Russia and its church that were seen as threats to European civilization from the standpoint of liberalism and Roman Catholicism. It mentions the joint agreement signed by Patriarch Kirill and Pope Francis in February 2016 that suggests an alignment of the Russian Orthodox and Roman Catholic churches on many issues.
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Anatolios, Khaled. "The Decree on the Eastern Catholic Churches, Orientalium Ecclesiarum." In Vatican II, 343–49. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195332681.003.0017.

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Abstract On first impression, the Decree on the Eastern Catholic Churches seems to offer slight ground for substantiating the claim that the Second Vatican Council intended its pronouncements to be in organic continuity with established ecclesial tradition. To begin with, the very situation that it addresses, the existence of Eastern churches distinguished from their Orthodox counterparts by communion with Rome, is a phenomenon that dates back for the most part only to the sixteenth century. Moreover, the document seems to be largely concerned with matters of church discipline rather than with doctrine integral to the deposit of faith; indeed, the decree legislates certain reversals of policy in these matters of discipline. Nevertheless, this document is best read as a strong statement of the council’s commitment to ressourcement. This is centrally demonstrated by the fact that where the decree institutes changes in discipline with regard to the Eastern Catholic churches, these changes are made for the sake of the restoration of an older tradition. Even more significantly, the document situates the question of the relation of the Roman Church to the Eastern Catholic churches as a question of the Church’s fidelity to tradition, rather than as merely an issue of ecclesial housekeeping. Indeed, the document shows some innovation in casting the matter in this form, but such innovation bespeaks the radicality of the council’s commitment to ressourcement. In this chapter I summarize the document and pay particular attention to the significant changes it introduces.
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Sekulovski, Goran. "ADVANCES AND CRISES IN THE RELATIONS BETWEEN ORTHODOX AND EASTERN CATHOLICS IN THE BALKANS IN THE WAKE OF BALAMAND." In The Catholic Church and its Orthodox Sister Churches Twenty-Five Years after Balamand, 179–92. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2zx9p71.13.

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Surówka, Wojciech. "Ukraińskie laboratorium ekumenizmu." In W poszukiwaniu źródeł. Jan Paweł II o Ukrainie w Europie i inne studia, 83–88. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788374389174.10.

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Despite the ongoing since 2014 war in Ukraine, we can speak of the positive effects of obtaining autocephaly by the Orthodox Church of Ukraine. They are already visible on at least three different levels. Firstly, despite the opposition of the Moscow Patriarchate, a large group of Ukrainians, who had been a part of a non-canonical structure before, were included in the family of world Orthodoxy. Secondly, it resulted in significant self-identity enhancement of Ukrainians, who wanted to separate from Russia on all levels of national and social life. And finally, this decision opened the possibility of transition to the next level of ecclesiological reflection on the tradition of Kyivan Christianity. A special role in this process plays the Ukrainian Greek Catholic Church, that for many years has been promoting the idea of “dual koinonia”, i.e. maintaining simultaneous unity with the Roman Church and the Church of Constantinople. In the late 1990s, the Ukrainian Greek Catholic Church began to develop its Ecumenical Concept. The leader of the group of specialists was Lubomyr Huzar, the auxiliary bishop of the head of the UGCC at the time. The Ecumenical Concept was approved at the synod held from August 31 to September 6, 2015, and was subsequently implemented on February 23, 2016. The document contains the most important objectives regarding dual koinonia, especially in relation to the Church of Constantinople. The authors of the document express the hope that all the Eastern Churches of Ukraine will unite in the form of a single patriarchate in koinonia with both the Roman Church and the sister Churches of the Christian East. Pope John Paul II called Ukraine a “laboratory of ecumenism”. Today we can see, how the ideas that can move ecumenism from a dead point are put into practice there.
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Kazarian, Nicolas. "Luther and the Eastern Orthodox Church:." In Martin Luther and the Shaping of the Catholic Tradtion, 269–78. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/j.ctv28m3h00.19.

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Conference papers on the topic "Catholic church, relations, orthodox eastern church"

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Ramšak, Jure. "Depoliticisation of religious interest? The league of communists of Slovenia and the ambiguities of its religious policy during the final decades of Yugoslavia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_04.

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The fact that progressive theologians and Marxist-humanist sociologists of religion had publicly displayed a significant level of mutual understanding and reached notably similar conclusions regarding Church-state relations by the early 1990s cannot obfuscate the controversies within the sphere of societal life in Yugoslavia that remained least affected by the principles of socialist self-management democracy. On the surface, the relationship between the Catholic Church and the state authorities in Slovenia, the northernmost and predominantly Catholic republic of Yugoslavia, appeared fairly peaceful and cooperative throughout the late socialist period. Furthermore, as this paper illustrates, Slovenian religious policy was proposed as a sophisticated model for the inclusive life of believers in a modern socialist society and presented to Vatican diplomats, international experts, and foreign journalists. Nonetheless, during that period, the more independent intellectuals, Catholic and Marxist alike, who warned that the Slovenian Catholic Church was departing from the course of the Second Vatican Council and that the Communist Party should abandon its orthodox Marxist-Leninist understanding of religion to foster genuine dialogue, were marginalised. Instead, there were lengthy debates focusing on whether certain social activities of the Catholic Church encroached on the domain designated for initiatives of the League of Communists and the Socialist Alliance of Working People. With a mounting crisis and increasing public pressure, some public religious manifestations were allowed in the second half of the 1980s, but the fundamental problems remained unaddressed. Although the liberalization of public discourse in Yugoslavia’s final years brought to the fore issues such as freedom of religion and freedom from religion ‒ both of which were integral to the contested programme of the ruling Communist Party and the type of socialist secular society the Slovenian reformed Communists sought to establish ‒, there was not enough time to rework the entrenched religious policy that had alienated many religious citizens.
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Hajdinac, Sara. "Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.

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In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.
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Андросова, Т. В. "Finland as a Part of the Russian Empire 1809–1917: A State within a State." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.018.

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Географический фактор играет двоякую роль в истории Финляндии и ее взаимоотношений с внешним миром. С одной стороны, территориальное положение на окраине Европы обусловило то, что финны сравнительно поздно включились в цивилизационный процесс. С другой стороны, земли, омываемые водами дальних заливов Балтийского моря, находятся в одном из наиболее важных со стратегической точки зрения европейских регионов. Хотя к «финским территориям» издавна проявляли интерес также Англия, Германия и Франция, влияние извне связано для финнов прежде всего с соперничеством ближайших соседей. Политический вакуум, в котором финны пребывали вплоть до начала XI в., пытались заполнить с запада – Швеция и римскокатолическая церковь, с востока – Россия (Великий Новгород) и православная церковь. Первая граница между Швецией и Россией была установлена в 1323 г. Согласно Ореховскому мирному договору Швеция получила юго-западные и западные финляндские территории, Россия – Восточную Карелию. В XVIII в. Россия приступила к поэтапному возвращению финляндских земель, присоединив Финляндию по итогам войны 1808–1809 гг. В границах архиконсервативной Российской империи родилось и постепенно оформилось финляндское государство западного типа. Финляндия получила широкую политическую и экономическую автономию – правительство, четырехсословный орган народного представительства (сейм), налоговую и финансовую систему, свое гражданство, валюту и пр. Финляндию от новой метрополии изначально отделяла таможенная граница. Главой законодательной власти являлся император, управлявший Финляндией на основе коренных законов (конституции) шведского времени. Будучи частью Российского государства, Финляндия постепенно стала политической общностью, а также одним из наиболее экономически развитых регионов империи. Уступки со стороны России были связаны с необходимостью обеспечить безопасность западной границы. The geographical factor plays a twofold role in the history of Finland and its relations with the outside world. On the one hand, the territorial situation on the edge of Europe caused the Finns to join the civilizational process relatively late. On the other hand, the lands washed by the waters of the far reaches of the Baltic Sea are located in one of the most strategically important European regions. Although England, Germany and France have long been interested in the "Finnish territories", external influence for Finns is primarily connected with the hostility of their closest neighbors. It was the political vacuum in which the Finns remained until the beginning of the XI century, that Sweden and the Roman Catholic Church tried to fill from the west, Russia (Veliky Novgorod) and the Orthodox Church – from the east. The first border between Sweden and Russia was established in 1323. According to the Orekhov Peace Treaty, Sweden received the southwestern and western Finnish territories, Russia – East Karelia. In the XYIII century Russia began the gradual return of the Finnish lands, annexing Finland after the results of the war of 1808–1809. Within the borders of the arch-conservative Russian Empire, a Western-type Finnish state was born and gradually took shape. Finland received a wide political and economic autonomy – the government, the four–member body of the People's representation (Seim), the tax and financial system, its citizenship, currency, etc. Finland and the new metropolis were initially separated by the customs border. The head of the legislative power was the emperor, who ruled Finland on the basis of the fundamental laws (constitution) of the Swedish period. Being a part of the Russian state, Finland gradually became a political community, as well as one of the most economically developed regions of the empire. Russia's concessions were determined by the need to ensure the security of the western border.
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