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Dissertations / Theses on the topic 'Catholic church, relations, orthodox eastern church'

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Published: 4 June 2021

Last updated: 31 July 2024

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1

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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2

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

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3

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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4

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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5

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

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6

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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7

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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8

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

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9

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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10

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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11

Labat, Sean J. "The Holy Eastern Orthodox Catholic and Apostolic Church in North America, 1927-1934 a case study in North American missions /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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12

Varipatis, Constantine J. "Theological reflection on Archbishop Stylianos' poetry : with special reference to marriage and the freedom of the human person." Thesis, The University of Sydney, 1992. https://hdl.handle.net/2123/26636.

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This study offers an image of and a journey through Archbishop Stylianos' poetry with special reference to the pastoral theme of marriage and the freedom of the human person. A reflection on the poetry of Archbishop Stylianos Harkianaki s, who is ‘pastorally responsible for all Greek Orthodox Christians in Australia, helps us to 'unlearn and, then, re-say or relive pastoral theology in a more sensitive and creative manner. We are drawn into a tension between the beauty and truth of his poetry (see Paschos, P.V., W [in Greek], p.202). It is to the integrity of his person as geron, and to his work as poet, that I am deeply indebted and eternally grateful. I ask for his paternal blessings and prayers always. He has published a poetic work every year for the last fifteen years in Modern Greek. Every book, indeed, every poem is unique, and relevant to the contemporary person. Throughout his poetry he has as his basis an Orthodox Christia n perspective and experience. His poetry is a major contribution to Orthodox theology and modern Greek poetry. As we consider his poetry and theology in the light of a pastoral theme we are carried into the field of pastoral care and psychology. We will consider briefly how intuitive theology connects to applied psychology in an organic dialogue which sometimes has a positive tension.

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13

Katz, Felipe Beltran. "O iconostasis paulistano (Igrejas Orientais em São Paulo: mediação da multiplicidade - 1950-2011)." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/12756.

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Made available in DSpace on 2016-04-27T19:30:38Z (GMT). No. of bitstreams: 1 Felipe Beltran Katz.pdf: 3043130 bytes, checksum: 20132492cb571c38c6960989ada1326e (MD5) Previous issue date: 2012-10-15
This work tries to point out the diversity of the oriental Christianity in Sao Paulo, through the oriental churches. These institutions are connected to the immigrant communities that came to Sao Paulo since the 19th century until the mid 20th century. Amongst the oriental Christians that have come to the city are Arabs, Armenians, Greeks, Russians and Ukrainians. These communities are divided in twelve different churches, that are located in different areas of the city. The research is based on the collected testimony of each clergy member of each church, some oriental Christians from Sao Paulo and bibliography that studies the historical experience of these institutions in other parts of the world. Far from being something completely strict, presenting Rites and peculiarities of ancient Christianity, the oriental churches of Sao Paulo are inserted in the daily life of the metropolis. These churches try to mediate their past, while maintaining the faith and culture of immigrant groups with their current situation in the city. A situation where the 1st generation of immigrants is diminishing trough age and the migratory flux is not being renewed. The oriental churches, according to the testimony of clerics and faithful, are experiencing a reflexive moment in their course in the metropolis. However, this work does not try to judge which church best preserves it‟s past, but understand that they are part of the daily life of the city. They are oriental churches from Sao Paulo, therefore, their situation permeates appropriations that best respond their experience in Sao Paulo
O trabalho busca apontar a diversidade do cristianismo oriental paulistano, debruçando-se sobre as Igrejas Orientais. Essas instituições estão associadas a comunidades imigrantes que vieram para São Paulo desde o final do século XIX até a segunda metade do século XX. Entre os grupos cristãos orientais emigrados para a cidade estão árabes, armênios, gregos, russos e ucranianos. Essas comunidades estão divididas em doze Igrejas localizadas em diversos pontos da região metropolitana. A pesquisa apoia-se em depoimentos coletados entre os membros do clero de cada uma dessas Igrejas, alguns fiéis cristãos orientais da cidade e bibliografia acerca da experiência histórica dessas instituições em outras partes do mundo. Longe de ser algo cristalizado, apresentando Ritos e peculiaridades do antigo cristianismo, as Igrejas Orientais na cidade de São Paulo estão inseridas no dia a dia da metrópole. Essas Igrejas pretendem mediar seu passado, associado com a manutenção da fé e cultura das comunidades imigrantes, e a vivência de sua situação paulistana atual. Uma situação em que a primeira geração de imigrantes diminui devido ao envelhecimento e aos fluxos imigratórios que não se renovam. As Igrejas Orientais, de acordo com os depoimentos de clérigos e fiéis, vivem um momento reflexivo de sua trajetória na metrópole. No entanto, o trabalho não deve julgar qual Igreja preserva melhor o passado, mas deve compreender que elas fazem parte do cotidiano da cidade. São Igrejas Orientais paulistanas, portanto, sua situação perpassa apropriações que melhor respondem à sua experiência em São Paulo

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14

Coffey, Quinn. "The political, communal and religious dynamics of Palestinian Christian identity : the Eastern Orthodox and Latin Catholics in the West Bank." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/9598.

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Despite the increasingly common situation of statelessness in the contemporary Middle East, a majority of the theoretical tools used to study nationalism are contingent upon the existence of a sovereign state. As such, they are unable to fully explain the mechanisms of national identity, political participation, and integration in non-institutional contexts, where other social identities continue to play a significant political role. In these contexts, the position of demographic minorities in society is significant, as actors with the most popular support –majorities -- tend to have the strongest impact on the shape of the political field. This thesis demonstrates what we can learn from studying the mechanisms of nationalism and political participation for one such minority group, the Palestinian Christians, particularly with regards to how national identity fails or succeeds in instilling attachment to the state and society. This is accomplished by applying the theoretical framework of social identity theory to empirical field research conducted in the West Bank in 2014, combined with an analysis of election and survey data. It is argued that the level of attachment individuals feel towards the “state” or confessional communities is dependent on the psychological or material utility gained from group membership. If individuals feel alienated from the national identity, they are more likely to identify with their confessional community. If they are alienated from both, then they are far likelier to emigrate. Additionally, I suggest that the way in which national identity is negotiated in a stateless context is important to future state building efforts, as previous attempts to integrate national minorities into the political system through, e.g., devolved parliaments and quotas, have failed to instil a universal sense of the nation.

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15

Gonçalves, Bruno. "L’appartenance à une Église de droit propre dans l’Église catholique. D’un principe juridique établi à une réalité malmenée." Thesis, Paris 11, 2014. http://www.theses.fr/2014PA111005.

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Au sein de l’Église catholique, les critères d’appartenance à une Église sui iuris ont évolué dans l’histoire du droit canonique notamment à l’occasion de la promulgation encore récente du code latin de 1983 et du code des canons des Églises orientales de 1990. Le droit positif témoigne du souci du législateur de privilégier désormais l’objectivité du critère, sans empêcher qu’interviennent des éléments d’appréciation liés à la volonté des personnes qui souhaitent changer de rite par exemple à l’occasion de leur mariage. La loi et la praxis du Saint Siège manifestent cette recherche difficile d’un équilibre entre un déterminisme objectif de l’appartenance rituelle et une liberté subjective de choisir son rite ou d’en changer. Mais, les mutations sociales et structurelles ecclésiales récentes, caractérisées par la multiplication de structures ecclésiastiques à caractère personnel dans le monde latin, qui font droit à la volonté subjective des fidèles et l’augmentation importante du nombre des catholiques orientaux en diaspora, conduisent à s’interroger sur la pertinence de privilégier le critère territorial par rapport au critère personnel des structures ecclésiales orientales. Sauf à les condamner à la marginalité, voire à la disparition, il convient désormais de réfléchir sur le lien institutionnel qui unit les Églises de droit propre à leurs fidèles. Le poids de l’histoire, celui des relations avec les autres Églises orientales orthodoxes et enfin celui de la tradition canonique doivent être à la fois intégrés et dépassés pour ne pas enfermer les Églises orientales catholiques dans une logique mortifère
Within the Catholic Church, the criteria for belonging to a sui iuris Church have evolved throughout the history of Canon Law, particularly after the fairly recent promulgation of the Latin Code in 1983 and of the Code of the Canons of the Eastern Churches in 1990. Positive Law is proof of the care the legislator now takes to give priority to the objectivity of the criteria, whilst not preventing other elements to be taken into account, such as the desire of people who wish to change the rite, for example in the case of their marriage. Holy See law and Praxis are a witness to this difficult search for a balance between an objective determinism concerning adherence to the ritual and a subjective freedom to choose one’s rite or to modify it. However, society and Church structures have changed in recent years, changes which are characterized by the multiplication of ecclesiastical structures with a personal character in the Latin world, giving the Faithful the right to have their own personal wishes; and a growing number of Eastern Church members in Diaspora. This has led us to reconsider whether it is now at all pertinent to favour territorial criteria as opposed to personal ones in Eastern Church structures. Unless we wish to condemn them to a marginal position or even to disappear altogether, we must now reflect carefully on the institutional link between the Sui Iuris Churches and their Faithful. The weight of History, of the link with the other Eastern Orthodox Churches, and of the tradition of Canon Law must be simultaneously integrated and transcended if Eastern Catholic Churches are not to be trapped within a death-inducing logic

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16

Gillet, Olivier. "L'Eglise orthodoxe et l'Etat communiste roumain, 1948-1989: étude de l'idéologie de l'Eglise orthodoxe :entre traditions byzantines et national-communisme." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212518.

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Dans quelle mesure les traditions de l’Église orthodoxe, héritière d’un modèle byzantin imprégné de césaropapisme qui ignorait donc la séparation des pouvoirs temporels et spirituels, ont-elles influencé les comportements démocratiques dans les pays d’Europe où elle est dominante ?Le cas particulier de la Roumanie depuis 1948.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished

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17

Carratu, Catherina Maria. "A comparative study of the mysticism of Elizabeth of the Trinity (1880-1906) and the Eastern Orthodox Church." Diss., 2003. http://hdl.handle.net/10500/1839.

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In this investigation key elements of the mysticism of Elizabeth of the Trinity (1880-1906) are compared and contrasted with the mysticism of the Eastern Orthodox Church, and as a result, the true nature of the relationship between their respective mysticism is elucidated. Key doctrines which exhibit a remarkable consonance are: the trinitarian foundation of their mysticism, the indwelling of the Trinity in the human soul, asceticism, desert spirituality, sacrificial love, liturgical spirituality, scriptural spirituality, deification and the doxological nature of their mysticism. Elements of divergence exist within the following: election and predestination, apophatic versus cataphatic mysticism, the Roman Catholic dogma of the immaculate conception of the virgin Mary, and the mode of God's presence in the human soul. Elizabeth's relevance for today is also considered, namely, her ecclesial mission which she now continues in heaven: to intercede for people seeking union with God and to draw people to interior recollection.
Christian Spirituality, Church History and Missiology
M.Th.

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18

Kourtoglou, Olga. "The Schisms of Photios (867) and Keroularios (1054) : a historical comparative study." Thesis, 2012. http://hdl.handle.net/10210/4945.

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M.A.
144 This dissertation is essential because it has indicated the reasons, which have caused the religious juxtaposition, then antagonism, between Constantinople and Rome from the patriarchate of Photios (867) to the days of Michael Keroularios (1054), as well as the consequences that have emanated from it, both at political and social level. It is a historical comparative study, which avoids the narrow limits of theological “misunderstandings” and the various dogmatic interpretations. It is placed within a social, political and cultural framework that has resulted from the particular cultural conditions as these have been formed in both parts of the Roman Empire.This particular study has followed the historical comparative method for the analysis of the religious juxtaposition between Constantinople and Rome. The sources were studied in their original Medieval Greek language according to the historical-critical and philological methodology. The study is completed by the comparison of two Schisms of the year 867 between patriarch Photios and Pope Nicholas I, and of the year 1054 between patriarch Michael Keroularios and Cardinal Umberto, and their consequences, especially from a Byzantine point of view.

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19

Kouznetsov, Viktor Matveyevich. "A view on Russian evangelical soteriology: scripture or tradition." Diss., 2003. http://hdl.handle.net/10500/1760.

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The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process.
Systematic Theology and Theological Ethics
M. Th. (Systematic Theology)

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20

BĚHAL, Martin. "Dějinný vývoj uzavírání křesťanského manželství a srovnání vybraných obřadů sňatkové liturgie římskokatolické církve a pravoslavné církve byzantského ritu." Master's thesis, 2010. http://www.nusl.cz/ntk/nusl-51433.

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The Thesis deals with the historical development of Christian marriage and conversion from the original family ritual to the public ceremony, from secular (state) rituals to the church type of marriage. It describes the beginning of the wedding liturgy at the West and the East. The first part of Thesis deals, except the history of wedding ritual, also with the theology of marriage with selected representatives of the West and the East {--} the Roman Catholic Church and the Orthodox Church of Byzantine type. The wedding ceremonies of both churches are described in detail in other parts of the Thesis. They are subsequently compared with a reference to the similar elements and defining the specific parts. The comparison shows that the substantial part of the Roman Catholic ceremony is the bride´s and groom´s wedding vow. The priest is the privileged witness representing the church and he only accepts the vow. Whereas at the Orthodox Church of Byzantine type the marriage is concluded by priest´s blessing and coronation. In the final part the author thinks about the possible suggestion of a ceremony that would include the liturgy elements from both selected churches.

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