Academic literature on the topic 'Christian life, orthodox eastern authors'
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Journal articles on the topic "Christian life, orthodox eastern authors"
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Barakhvostov, P. A. "The Role of Institutions in the Civilization Schism (the Case of Christianity)." Russia & World: Sc. Dialogue, no. 1 (April 6, 2024): 142–57. http://dx.doi.org/10.53658/rw2024-4-1(11)-142-157.
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The geopolitical transformations of recent decades have added to the topicality of the study оf civilizational differences between the East and the West relevant. Religion is often cited as a contributing factor to these differences. This can be confirmed by the example of the split of the Christian Church into the Roman Catholic and Orthodox churches and, as a consequence, the emergence of the Western and the Eastern Christian civilizations. As a rule, the authors “isolate” religion from the social system, considering it independently of all other spheres, as the primary factor that triggers the emergence of civilization. In this work, the emergence of a new Western and Eastern Christian, is considered within the framework of the institutional approach, as a process of formation of a certain complex institutional structure that regulates the life of society and consists of a whole complex of interconnected and interdependent economic, political, and socio-cultural institutions, including religion. This process can begin in the bowels of the “mother” civilization, causing its crisis. The stages of development and resolution of such a crisis are analyzed using the example of a split in the united Christian world using a matrix approach. This approach assumes that civilization is characterized by a civilizational matrix formed by an institutional core that simultaneously contains market and redistributive institutions on the basis of dominance/complementarity, and a shell that includes cultural-religious and national-demographic characteristics, the naturalclimatic and material-technological environment. The necessity of both strengthening dominant institutions in the institutional core and creating balancers (complementary institutions) for the sustainable development of civilization is shown.
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Abakumova, Irina, and Mikhail Godunov. "Cultural and confessional factors of psychological differences in adaptive and preadaptive meaning-related regulation." St.Tikhons' University Review. Series IV. Pedagogy. Psychology 64 (March 31, 2022): 109–21. http://dx.doi.org/10.15382/sturiv202264.109-121.
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The relevance of studying the features of the meaning regulation of a person is due to the need to describe the mechanisms of the formation of meanings under the influence of cultural, social, historical and ideological aspects of his life. The authors present a theoretical analysis of the features of the formation of the system of personal meanings of people belonging to Western and Eastern Christianity. The purpose of the article is to identify the cultural and confessional factors of psychological differences in adaptive and preadaptive meaning regulation that exist among representatives of the Catholic and Orthodox branches of the Christian world. The paper analyzes the influence of various cultural and confessional factors on the meaning regulation of representatives of Catholicism and Orthodoxy. Catholicism and Orthodoxy, as the western and eastern branches of Christianity, have corresponding differences in the field of religious priorities: God's descent to earth at Christmas and likening to man against the divine Resurrection as a sacrifice for man; worldview: anthropocentrism against сhristocentrism; epistemological views: logical analysis and materialistic rationalism of the intellect and against the sacred unity of the relationship between man and nature; value attitudes: acceptance of one's imperfection against the desire for a divine prototype; cultural priorities: welfare versus sanctity; ethical beliefs: primacy of individual rights versus duties to the soul's conscience; social identities: self-affirmation based on law versus religious humility before spiritual precepts; political preferences: individual freedom versus the common good; legal concepts: legal contract versus moral union. Based on the analysis of the scientific works presented in this study, it is proposed to consider the cultural and confessional features of Catholicism as correlating mainly with the adaptive orientation of meaning-forming strategies, and Orthodoxy as correlating mainly with the preadaptive orientation of meaning-forming strategies.
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Toulouze, Eva, and Nikolai Anisimov. "“The Year Replaces the Year.”1 Udmurt Spring Ceremonies among the Non-Christian Udmurt: An Ethnographic Analysis of Contemporary Ritual Life (On Materials from Varkled-Böd’ya Village)." Journal of Ethnology and Folkloristics 12, no. 1 (June 1, 2018): 59–94. http://dx.doi.org/10.2478/jef-2018-0005.
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Abstract The authors had the opportunity, during their fieldwork, to attend spring rituals in Varkled-Böd’ya village. The week before the Great Day (Bydjynnal, coinciding with Orthodox Easter) is a dense ritual week: there are young people to be initiated, boys first and girls at the concluding ritual, who thus become adults; there are evil spirits to be chased away from the space of the living; there are kin relations to be reinforced through reciprocal visits, prayers and ritual deeds. These four rituals are the focus of this article, which provides an ethnographic account as well as a general analysis of the critical dimensions observed.
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Biedrik, Andriej Władimirowicz. "Католическое меньшинство на дону: риски сохранения конфессиональной идентичности." Cywilizacja i Polityka 14, no. 14 (October 30, 2016): 0. http://dx.doi.org/10.5604/01.3001.0010.0254.
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The article researches the problem of preserving the identity of the traditional confessional minorities in contemporary Russian society (for example, the Catholic community of Rostov region). Authors analyze the current status of its socio-cultural reproduction. Historically, the Catholic minority was always present in the confessional portrait of the Don region. It is confirmed by the pre-revolutionary census. Soviet period and the policy of state atheism have significantly reduced the demographic set of the Catholic community. Since 1990s. Catholic parishes began to revive. But this process is accompanied by a number of endogenous and exogenous complexities. The category of endogenous risk reproduction of Don Catholic community included a reduction of ethnic groups that traditionally profess Catholicism (Poles, Germans, Lithuanians) in the regional population. At the same time under the influence of migration flows increased presence in the region, Armenian Catholics and Catholics among Ukrainians that strengthens claims of members of the religious community to change the traditional (Latin) rite in favor of the Eastern Christian (Byzantine) rite. At the level of everyday life confessional community play ethnic and racial segregation, impeding the consolidation of the group, its demographic growth due to intra-marriages. The growth of the community by neophytes complicated by strict rules incorporating new members, as well as the official rejection of the Roman Catholic Church of proselytism in Russia. Exogenous factors socio-cultural reproduction of religious groups is the difficulty in resolving the legal status of the community, land and property issues in the places of worship, public perception of Catholics among the population and the authorities. Despite the convergence of the official position of the Roman Catholic Church and the Russian Orthodox Church on a number of issues, the legal status of the Catholic community in Russia is often marginal. This is due to including with the problems of presence on the territory of the Russian Catholic clergy, mainly consisting of a number of citizens of foreign countries (Poland, Ukraine, and others.). In such circumstances, and taking into account the total secularization of Russian society can predict a further reduction in the Catholic community and the replacement of religious identity of its members, especially among young people.
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Sannikov, Sergiy. "Orthodox Christian Renewal Movements in Eastern Europe." European Journal of Theology 28, no. 1 (December 1, 2020): 92–94. http://dx.doi.org/10.5117/ejt2019.1.019.sann.
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SummaryThis book explores changes in the Orthodox Churches of Eastern and South-Eastern Europe as they came into contact with rapid changes in the modern world. Religious renewal movements among Orthodox believers appeared almost simultaneously in different areas of Eastern Europe at the end of the nineteenth and during the first decades of the twentieth century. The contributors examine these movements and the case studies include the ‘God Worshippers’ in Serbia, religious fraternities in Bulgaria, the ‘Zoe movement’ in Greece, the evangelical movement among Romanian Orthodox believers known as ‘Oastea Domnului’ (The Lord’s Army), the Doukhobors in Russia and the ‘Maliovantsy’ in Ukraine. The authors provide a new understanding of processes as well as various influences such as non-Orthodox traditions, charismatic leaders, new religious practices and rituals.ZusammenfassungDas vorliegende Buch erforscht Veränderungen in den orthodoxen Kirchen Ost- und Südosteuropas, die durch deren Kontakt mit der schnelllebigen Welt der Moderne und ihren Veränderungen entstanden sind. Geistliche Erneuerungsbewegungen unter orthodoxen Gläubigen traten nahezu gleichzeitig in verschiedenen Regionen Osteuropas zum Ende des 19. Jahrhunderts und während der ersten beiden Jahrzehnte des 20. Jahrhunderts auf. Die Autoren analysieren diese Erneuerungsbewegungen; ihre Fallstudien beinhalten die ,,Gottesanbeter“ in Serbien, religiöse Bruderschaften in Bulgarien, die ,,Zoe Bewegung“ in Griechenland, die evangelikale Bewegung unter rumänisch- orthodoxen Gläubigen, bekannt unter dem Namen ,,Oastea Domnului” (Armee des Herrn), die “Duchoboren” (,,Geisteskämpfer”) in Russland und die “Maliovantsy” (Stundisten) in der Ukraine. Die Verfasser eröffnen ein neues Verständnis von Entwicklungsprozessen und unterschiedlichen Einflüssen, wie nicht-orthodoxe Traditionen, charismatische Führungspersönlichkeiten, neue religiöse Praktiken und Rituale.RésuméCet ouvrage considère les changements qui se sont produits dans les Églises orthodoxes de l’Europe de l’est et du sudest, suite à leur entrée en contact avec les rapides changements auxquels on a assisté dans le monde moderne. Des mouvements de renouveau religieux parmi les croyants orthodoxes sont apparus presque simultanément dans différentes parties d’Europe de l’est à la fin du dix-neuvième siècle et au cours des premières décennies du vingtième siècle. Les auteurs traitent de ces mouvements de renouveau et présentent des études de cas comme « les adorateurs de Dieu » en Serbie, les fraternités religieuses en Bulgarie, le « mouvement Zoé » en Grèce, le mouvement évangélique parmi les croyants orthodoxes roumains qui se nomme « Oastea Domnului » (« l’Armée du Seigneur »), les Doukhobors en Russie et les « Maliovantsy » en Ukraine. Les auteurs apportent un nouvel éclairage sur les facteurs et influences diverses à l’oeuvre, tels que les traditions autres que l’orthodoxie, les dirigeants charismatiques, les nouvelles pratiques religieuses et les nouveaux rituels.
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Sizov, Sergey. "On the Influence of Platonism on Christian Theology." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 418–30. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-418-430.
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This study is devoted to outlining the influence of Platonism on Orthodox theology. Platonism, understood in a broad sense, is traditionally associated with Orthodox theology, but this connection itself remains not described sufficiently, which creates a number of difficulties. The last is represented by a scientific tendency to build historical and philosophical concepts, which do not correspond to facts, but also create such perspectives that lead to further misconceptions. This includes the idea that Platonism is more expressed in Eastern theology, and Aristotelianism in Western (or vice versa), the idea of theological disputes as conflicts of philosophical traditions, etc. The influence of the Platonic tradition was expressed in the works of many famous authors, for example, Origen, Evagrius Ponticus and Pseudo-Dionysius, but this fact still did not receive proper analysis in the scientific community. So, although all these authors adopted some of platonic conceptions - they were condemned by the Orthodox Church, then their concepts were adopted and modernized, and only then they were written in Orthodox theology. Platonism is definitely connected with Orthodox theology, but primarily because of the philosophical language and in lesser degree due to Platonic concepts. In Russian religious thought Platonism is becoming more and more popular thanks to Soloviev’s sophiology and German idealism, however, this philosophical and theological conceptions were condemned by Russian orthodox councils, remaining mostly in writings of individual philosophers and researchers. Thus, we believe that reference to “Christian Platonism” in order to explain the whole system of orthodox theology is unjustified. But, on the other hand, philosophical and theological systems (such as, for example, the philosophy of S. N. Bulgakov or Gaius Marius Victorinus) may well have this name.
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Nowosad, Sławomir. "War – Just or Justifiable? A Christian Orthodox Perspective." Studia Oecumenica 16 (December 26, 2016): 113–22. http://dx.doi.org/10.25167/so.3205.
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Being sent to the world Christianity had to determine its moral assessment of different worldly realities, war and peace among them. While the Western tradition rather early developed a just war doctrine, the East took a different path. War has constantly been perceived as evil though in some circumstances necessary and hence justifiable (but strictly speaking neither “just” nor “good”). Both the Greek Fathers and later Eastern authors and Church figures, like Ecumenical Patriarch Bartholomew, would develop their understanding of warfare as “irrational” and an obstacle on every Christian’s path to theosis. The Russian Orthodox Bishops’ The Basis of the Social Concept is a rare example of a more elaborated theory of the justification of warfare.
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Petraru, Gheorghe. "Eastern Orthodox Church and the Christian Mission in the Twenty-First Century." Mission Studies 32, no. 3 (October 15, 2015): 371–83. http://dx.doi.org/10.1163/15733831-12341415.
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The Orthodox Church is present today all over the world, due to its mission and to the migration of the members of this church from their motherlands to the Western world. This migration took place so that its people could live in freedom, during the period of totalitarianism, or to have better conditions of life, particularly after the fall of Communism. Its mission has to be seriously taken into account in the context of Christian world mission, in order to have a relation with the living tradition of the church, on the one hand, or to know and have a vision of the doctrine of Christianity in its unity and witness in Christian history, on the other hand. By migration, the Orthodox Church became a factor in universal witness to the world as, for example, the Orthodox Romanian diaspora in the eu or usa.
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Ivanov, A. A. "Orthodox Church and Russian Nationalism in the Second Half of the 19th Century and Early 20th Century." Orthodoxia, no. 4 (December 26, 2022): 60–83. http://dx.doi.org/10.53822/2712-9276-2021-4-60-83.
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The article is based on the pre-revolutionary journalism. It reveals the attitude of Orthodox church authors of the second half of the 19th century and early 20th century to a number of subjects related to the problems of the Russian nationalism. The traditionally high interest of the Russian society in general and Orthodox Christians in particular in the attitude of the Russian Orthodox Church to nationalism in its various manifestations accounts for the relevance of the publication. Considering the return of the modern church journalism to the same range of problems that concerned representatives of the Orthodox clergy, theologians, missionaries and teachers of theological schools in the pre-revolutionary period, it would seem that an appeal to the historical experience of their understanding is fairly significant and essential. The article examines the ways in which church authors used to understand the nationalism, their ideas about its place in the life of an Orthodox Christian, along with its challenges and threats. It is noted that although the Orthodox Church did not have a single and consistent view of the nationalism, most church authors tried to give this phenomenon a direction that would not contradict the gospel teaching and could become a constructive and creative factor for the Russian life. At the same time, it is noted that, when discussing the nationalism, church authors of the second half of the 19th century and early 20th century often gave this concept a meaning different from that of modern scientists, politicians and journalists. Standing at the Christian viewpoint, church authors rejected the militant, “pagan”, secular kind of the nationalism that involved only the earthly prosperity of the people. They supported another kind of nationalism consisting in the right of peoples to a special spiritual path, cultural and state identity and independence.
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Uścinowicz, Jerzy. "ON THE DIALOGUE OF VALUES IN SACRAL ARCHITECTURE AND ART OF THE EAST AND WEST." Journal of Architecture and Urbanism 31, no. 3 (September 30, 2007): 157–68. http://dx.doi.org/10.3846/13921630.2007.10697102.
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The author reviews the past and present examples of the diffusion of values in the Christian Churches, i.e., of the Eastern (Orthodox and Unite) and West (Roman Catholic and Protestant). They are portrayed through mutual conversion of temples, incorporation of traditional orthodox iconography in contemporary Roman Catholic churches as well as by adaptation of historic temples for their mutual ecumenical use. The values give testimony to the synthesis of art of both Christian Churches as well as to the return to their ecclesial unity. Apart from a retrospective look at contemporary, post-war buildings of this type the authors’ realizations are also introduced. These examples are representative for the architecture of cultural borderland which attempts to synthesize both the Western and Eastern Christian art. Apie vertybių dialogą rytų ir vakarų sakralinėje architektūroje Santrauka Analizuojama kultūrų dialogo sakralinėje architektūroje tema. Pasitelkiant istorinius ir šiuolaikinius pavyzdžius aptariamos Rytų (stačiatikių ir unitų) ir Vakarų (katalikų ir protestantų) bažnytinėje architektūroje pasireiškusios tarpusavio įtakos ir sąveikos buvusios Lenkijos Karalystės ir Lietuvos didžiosios kunigaikštystės teritorijoje. Nagrinėjamos maldos namų konfesinės konversijos, jų naudojimas ekumeninėms apeigoms, stačiatikių ikonografijos apraiškos katalikų bažnyčiose. Straipsnio autorius dalijasi krikščioniškojo meno sinteze pagrįstų meninių sprendimų taikymo patirtimi, sukaupta projektuojant maldos namus.
Dissertations / Theses on the topic "Christian life, orthodox eastern authors"
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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)
Books on the topic "Christian life, orthodox eastern authors"
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Papadopoulos, Gerasimos. Reflections on our Christian faith and life. Brookline, Mass: Holy Cross Orthodox Press, 1995.
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Logothetis, Spyridon. The heart: An Orthodox Christian spiritual guide. Nafpaktos, Greece: Brotherhood of the Transfiguration of Our Savior Jesus Christ, 2001.
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Stavropegic Monastery of St. John the Baptist (Maldon, England), ed. The hidden man of the heart: (1 Peter 3:4). Essex: Stavropegic Monastery of St. John the Baptist, 2007.
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Garvey, John D. Only wonder comprehends: John Garvey in Commonweal. Collegeville, Minnesota: Liturgical Press, 2018.
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Mathewes-Green, Frederica. At the corner of east and now: A modern life in ancient Christian Orthodoxy. 2nd ed. Ben Lomond, Calif: Conciliar Press Ministries, 2008.
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Harakas, Stanley S. Wholeness of faith and life. Brookline, Mass: Holy Cross Orthodox Press, 1999.
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Znosko-Borovskīĭ, Mitrofan. Path to a meaningful and fruitful life. Huntington, N.Y: Troitsa Books, 2000.
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Kharitonov, S. V. (Stanislav Vasilʹevich), ed. Izbrannye sochinenii︠a︡. Sankt-Peterburg: "Russkai︠a︡ simfonii︠a︡", 2006.
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Ḟeofan. The spiritual life: And how to be attuned to it. Platina, Calif: St. Herman of Alaska Brotherhood, 1995.
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Pappas, Barbara. Are you saved?: The Orthodox Christian process of salvation. 4th ed. Westchester, Ill: Amnos Publications, 1997.
Find full textBook chapters on the topic "Christian life, orthodox eastern authors"
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White, James M. "Ritual, Ecclesia, and the Reform of Russian Orthodoxy: The Life and Thought of Ioann Verkhovskii, 1818–1891." In Orthodox Christian Renewal Movements in Eastern Europe, 23–45. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63354-1_3.
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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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Louth, Andrew. "Eastern Orthodox Eschatology." In The Oxford Handbook of Eschatology, 233–47. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.13.
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Abstract There is nothing bleakly agnostic about Orthodox beliefs concerning the afterlife, nor is it the case that awareness of an eschatological dimension is absent. Rather, these beliefs are nourished by the rich liturgical life in which the Orthodox participate, which feeds on the hopes and longings of the scriptures and, in the case of the last things particularly, on the experiences and perceptions of the saints, especially as found in hagiographical writings. At the center of all this—the liturgical experience, the scriptures as understood by the Orthodox, and the transfigured lives and experience of the saints—stands the resurrection of Christ, the ultimate fount of all Christian hope. This article examines the eschatology of the Eastern Orthodox Church and discusses Eucharist as eschatology, universal eschatology, and individual eschatology. It also considers four issues in eschatology: the notion of eternal damnation and the nature of judgment, the question of purgatory, the nature of the resurrection body, and the question of universal salvation.
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Harakas, Stanley S. "An Eastern Orthodox Perspective on Economic Life, Property, Work, and Business Ethics." In Spiritual Goods Faith Traditions and the Practice of Business, 143–63. Philosophy Documentation Center, 2001. http://dx.doi.org/10.5840/spiritgds200113.
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Eastern Orthodox Christianity carries forward a moral tradition from the earliest Christian period, in the belief that scriptural and patristic teaching remains applicable to the contemporary economic sphere of life. The Church Fathers focused on the ownership of property and the ethical acquisition of wealth and its use; they stressed special concern for the poor and disadvantaged. Carried forward through the Byzantine and modern eras, these early Christian understandings now can be applied through a basic and elementary natural law morality to business activities. The Orthodox approach embodies traditional virtue and character ethics as well. The essay concludes by applying these Orthodox approaches to two current issues: the charging of interest and internet ethics.
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Shchavinskaya, Larisa L. "Orthodox Bogoglasnik - the connecting thread of Western and Eastern Slavia." In Inter-Slavic cultural ties. Results and perspectives of research, 50–66. Institute of Slavic Studies RAS, 2021. http://dx.doi.org/10.31168/0452-7.04.
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The article is devoted to the history of the appearance and distribution of the mass folk book bogoglasnik, which became essentially a phenomenal literary phenomenon of the 18th-21st centuries, linking and uniting the Christian cultural and religious traditions of Western Slavia and Eastern Slavia. The history of the Orthodox Bogoglasnik has hardly been studied until now. The development of the Orthodox tradition of the Bogoglasnik coincided with the era of the Slavic Renaissance and the establishment of universal school education. This contributed to the gradual emergence of a large number of new writers of spiritual song and the emergence of an entire industry of their correspondence, both manually and through various available means of replication. Over time, the bogoglasnik turned into a national book of spiritual everyday life and became a kind of folk catechism of our days for millions of Eastern Slavs, mainly Ukrainians and Belarusians.
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Zimmermann, Jens. "Conclusion." In Dietrich Bonhoeffer's Christian Humanism, 331–38. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832560.003.0009.
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This brief, final chapter, summarizes the main points made in the previous chapters to demonstrate the relevance of Bonhoeffer’s theology for our time. In creatively appropriating biblical and patristic anthropology for our modern age, Bonhoeffer contributes important insights to Christian reflection on current debates about human nature, politics, and secularity. In drawing his insights from the Christ-centered, incarnational theology of the greater tradition, Bonhoeffer’s work also possesses a deeply ecumenical appeal much needed for our time. His Christian personalism, together with his careful correlation of the nature-grace relation appeals to Eastern Orthodox theologians and strongly resembles the integral humanism of Catholicism in thinkers like Henri de Lubac and Jacques Maritain. Given our present postmodern, secular culture, Bonhoeffer’s hermeneutic theology, his humanist ethics, and integral humanism offer exactly the biblically based, philosophically informed and ecumenically appealing model of engaging life, i.e., the kind of Christian humanism, Christians ought to consider in responding to current cultural issues.
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Lavrinec, Pavel. "Poètosfera Vilʹnûsa kak goroda hramov." In Tożsamość (w) przestrzeni: Studia dedykowane Profesorowi Wasilijowi Szczukinowi, 317–27. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381387316.23.
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The study of the image of Vilnius in fiction literature distinguishes two most important components of the urban landscape, its architectural appearance and visual presentation – Castle Hill with Gediminas’ Tower and Christian churches. Poems by Fyodor Tyutchev, Valery Bryusov, poetic and prose works by Alexander Zhirkevich, Ilya Ehrenburg, Andrey Klyonov and other authors of the late 19th and 20th centuries act as a research material. Remains of the castle with the tower on a hill in the historical heart of Vilnius remind us of its original nature as a capital city, sovereign greatness, and twists and turns of history. Gothic, and mainly Baroque temples, express imperishable Christian values. Mostly Catholic temples are complemented by Orthodox churches. This combination reflects the complex interaction of Western and Eastern cultural worlds, in the borderlands of which Vilnius is located.
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Daley, Brian. "Eschatology in the Early Church Fathers." In The Oxford Handbook of Eschatology, 91–110. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.6.
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Abstract Early Christian theology developed in a climate of strong, although fluid, eschatological expectations. The degree to which Jesus' own preaching was dominated by themes of the imminent end of human history is still hotly debated, but it is unquestionable that both his own disciples and the authors of the New Testament canon lived in a religious world animated by Jewish apocalyptic images and the hopes they implied. This article discusses patristic eschatology, not simply the use made of the apocalyptic genre by early Christian authors, but their sense of constantly living in history's final age, of facing, amid persecutions and natural disasters, the end of society and the more immediate end of individual human life. It examines Christian apocalyptic in the second century, along with early Christian homiletics, the Greek apologists, gnostic Christianity and the Orthodox response, gnostic literature, Irenaeus, Tertullian and Hippolytus, Alexandrian theology in the third century, Clement of Alexandria, Origen, fourth- and fifth-century eschatology, and later apocalypticism.
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Papanikolaou, Aristotle, and George E. Demacopoulos. "Introduction: Faith, Reason, and Theosis." In Faith, Reason, and Theosis, 1–12. Fordham University Press, 2023. http://dx.doi.org/10.5422/fordham/9781531503017.003.0001.
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The essays of this book are situated within this current of thinking on theosis, which consists of a common, albeit minimalist, affirmation amid the flow of differences. The lens through which theosis is interrogated is that of “faith and reason,” in part because contemporary Orthodox theology identified theosis with mystical union in opposition to salvation through faith (Protestant) and theology as rational discourse (Catholic). The authors in this volume contribute to the historical theological task of complicating this contemporary Orthodox narrative, but they also continue the “theological achievement” of thinking about theosis so that all Christian traditions may be challenged to stretch and shift their understanding of theosis even amid an ecumenical celebration of the gift of participation in the life of God.
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SAPUNDZHIEVA, CVETELINA. "THE EUCHARISTIC DIMENSION OF CHRISTIAN ЕDUCATION ACCORDING TO SOME HOLLY FATHERS AND ОRTHODOX AUTHORS." In Values, models, education. Contemporary perspectives. Eikon Publishing House, 2022. http://dx.doi.org/10.56177/epvl.ch28.2022.en.
Full textAbstract:
The purpose of this paper is to present the dimension of the Eucharistic education in two directions: first, to determine that the Eucharist as the chief factor of Christian Education as viewed by some Orthodox authors; second, to revel the position of some Holy Fathers, concerning the importance of the Holy Eucharist for education. The introduction points out that the pivot of Christian upbringing is man’s incorporation into the living Body of Christ in the sacrament of the Holy communion trough faith, communion, and grace of the Holy Spirit. Christian authors emphasize the fact that the goal of Eucharistic upbringing is achieving on over all alteration of the person which means transformation of the human mind, heart and will. The most important part of this process is the alteration of the heart as viewed by the Holy Fathers quoted in this paper, namely, St. John Chrysostom, St. Gregory Palamas and St. John Damascene, St. John of Kronstadt . The inference from their writings synthesizes the chief aspects of Eucharistic education which are: reaching „deification", acquiring the Holy Spirit as well as changing one’s life trough thanksgiving, repentance for wrongdoing and love for God and the fellowmen.
Conference papers on the topic "Christian life, orthodox eastern authors"
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Candu, Teodor. "The value and importance of the Forms of the churches and the service states of the clergy in the numerical assessment of the population of the Pruto-Dnistrian region in 1812." In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.16.
Full textAbstract:
The sources for studying the demographic situation in the Romanian area, especially those from Moldova Principality and neighboring territories, increase quantitatively with the expansion of Russia towards South-Eastern Europe. During the Russo-Turkish War of 1806-1812, as well as during the conflagrations of the late XVIIIth century, the Russian Empire preferred to establish its own administration of occupation, which for the most efficient record of resources was used not only by its own apparatus, but also by the local administrative and ecclesiastical institutions of the Romanian Principalities, introducing several statistical tools for population records. Among the statistical instruments introduced during this period (e.g. forms, registers, etc.) that followed the record of the population at all stages of life, through civil status registers, in which births, marriages and deaths were recorded; confession registers of Orthodox believers; the forms of the churches and the service records of the clergy, where, in addition to the information about the status of the churches and the situation of the parish clergy, there was also information about the number of the population according to ethnic and gender composition, the latter are the object of our intervention. In the framework of this study, a series of information was exposed about the process of introducing Church Forms and clergy service statuses, a process initiated in December 1809, as a result of insufficient data presented by diocesan bishops and other church structures during the same year. Taking into account the value of the information contained in these sources, here we focused on the selection and accounting of the data regarding the numerical situation of the Christian-Orthodox population in the Pruto-Nistrian area in 1812. As a result of comparing the fiscal data contained in the Evideces of the Moldovan Treasury from 1808 and other statistical data known from the era with those contained in the Forms,we find that the data from the sources we considered, although they were used to clarify some information regarding the history of the Orthodox Church in Bessarabia. However, they were not used at their fair value to clarify those contradictions that continue to hover over the issue of the numerical composition of the population in the region newly annexed to Russia in 1812. Thus, following the analysis of the statistical data provided by several registers with the Forms that have reached us, it can be concluded that the population of the region not only approached the number of 300,000 people, but even exceeded it. Therefore, it would be recommended that researchers concerned with the study of demographic issues in the region not only refer to the records of a fiscal nature, which, although they are recognized to be of particular value. Nevertheless the information provided by the Forms allows verification of the veracity/correctness of the premiums, detailing some aspects, such as the ratio between churched and non-churched localities, the ratio between the male and female population, as well as other indicators that tax statistics from the early XIXth century do not record.