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Journal articles on the topic 'Christian life, orthodox eastern authors'
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1
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.
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Bazarov, Andrei A., and Alexey V. Loshchenkov. "Коллекция тибетских текстов православного миссионера К. К. Стукова (1809–1883) из фондов Института монголоведения, буддологии и тибетологии СО РАН." Монголоведение (Монгол судлал) 14, no. 1 (April 18, 2022): 156–69. http://dx.doi.org/10.22162/2500-1523-2022-1-156-169.
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Introduction. The article examines peculiarities of missionary activities performed by the Russian Orthodox Church among Buddhists of Eastern Siberia in the mid-to-late 19th century. Goals. The paper aims to analyze — in social and archaeographic perspectives — a Tibetan manuscript collection at the Institute for Mongolian, Buddhist and Tibetan Studies (SB RAS) compiled through efforts of the Orthodox Christian missionary Konstantin K. Stukov (1809–1883). Materials and methods. The so called ‘cognitive history’ and certain elements of historical phenomenology serve as a methodological basis of the research. The structure of the Stukov Collection contributes to further understanding of both functioning patterns inherent to mid-to-late 19th century Buddhist communities of Eastern Siberia — and essentials of concurrent Orthodox Christian missionary endeavors across the region. The main research problem is to determine the substantial specifics of this collection for subsequent reconstruction of certain aspects in missionary activities of the priest. Conclusions. Ven. Stukov was interested in exploring worldviews and ritual practices of lay Buddhists for the cause of his missionary work. Those to be learnt knowledge areas (besides fundamental Buddhist doctrines proper) were to include visions of life characteristic of native inhabitants and largely rooted in pre-Buddhist culture of Siberia, South and Inner Asia. And the paper suggests that very interest proved crucial to the success of Ven. Stukov’s missionary deeds. The analysis claims personal initiative was an important factor of missionary work in mid-to-late 19th century Eastern Siberia integral to the then (and there) government policies at large. The article also introduces some newly discovered episodes from the biography of Konstantin K. Stukov — an Orthodox Christian priest, ethnographer, and social activist.
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Haker, Hille, William Schweiker, Perry Hamalis, and Myriam Renaud. "The Ethics of Radical Life Extension: Catholic, Protestant, Orthodox Christian, and Global Ethic Perspectives." Journal of the Society of Christian Ethics 41, no. 2 (2021): 315–30. http://dx.doi.org/10.5840/jsce202112753.
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Biomedical technologies capable of sharply reducing or ending human aging, “radical life extension” (RLE), call for a Christian response. The authors featured in this article offer some preliminary thoughts. Common themes include: What kind of life counts as a “good life;” the limits, if any, of human freedom; the consequences of extended life on the human species and on the Earth; the meaning and value of finite and vulnerable embodied life; the experience of time; anthropological self-understanding; and human dignity. Notably, all four authors share serious concerns about RLE’s potential effects.
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Prihoancă, Constantin. "Communio und Eucharistie. Ekklesiologische Parallelen bei Dumitru Stăniloae und Joseph Ratzinger." Review of Ecumenical Studies Sibiu 6, no. 1 (December 1, 2014): 73–101. http://dx.doi.org/10.2478/ress-2014-0105.
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Abstract This article is a critical engagement with D. Stăniloae’s and J. Ratzinger’s ecclesiological thought as shaped by the description of church as the body of Christ and the Trinitarian roots of this ecclesiology. Starting from practical problems of prayer and living a Christian life, the authors argue that God’s relationship to the Christian community has primacy over God’s relationship to individual believers. When one conceives of the Christian community as being the body of Christ, one can uphold the elevated Christian ideal of Eucharist Communio without making it unattainable. The authors show that the being of the church is given to the Christian community not as a possession or property, but as a task to be fulfilled through the power of Christ and of the Holy Spirit. One can discover that in becoming the church, the Christian community is elevated to the Trinitarian life in communion. Communion ecclesiology has the potential to bridge the divide between the Orthodox and Catholic churches.
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Slagle, Amy. "In the Eye of the Beholder: Perspectives on Intermarriage Conversion in Orthodox Christian Parishes in Pittsburgh, Pennsylvania." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 233–57. http://dx.doi.org/10.1525/rac.2010.20.2.233.
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AbstractBased on ethnographic research conducted in Pittsburgh, this article examines the experiences of American-born intermarriage converts to Eastern Orthodoxy. Long characterized as a variety of Christianity fundamentally ethnic in its orientation and insular in its relationships to American religious and cultural mainstreams, Eastern Orthodoxy has attracted increasing numbers of American-born converts over the last thirty years. While the motives and perspectives of more overtly theologically driven conversions have garnered attention, intermarriage conversions are often dismissed as the natural outcomes of entering into marriage and family life. Significantly, intermarriage converts frequently stress their decisions to enter the Orthodox church as autonomously made apart from external influences.By gauging the ways intermarriage converts are depicted in parish life as well as the motives and perspectives they themselves convey in interviews, I argue that the language and assumptions of the American spiritual marketplace profoundly influence Orthodox Christian understandings of family and religion today. Personal choice and individualism rather than the expectations of traditionally ascribed identities have come to be highly valued and valorized means of counting Orthodox identity in the United States. Yet, the prevalence of marketplace values does not diminish the emotional and social impacts of family and community for intermarriage converts. Rather, I observed a general elevation in the importance of both and a frequent substantiation of their roles as the transmitters of shared values among these individuals. Thus, this article provides a case study of how individual and familial concerns further religious choice-making.
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Marginean, Emil M. "Transforming Loneliness: An Orthodox Christian Answer to an Increasing Loneliness in Disabled Populations." Religions 13, no. 9 (September 15, 2022): 863. http://dx.doi.org/10.3390/rel13090863.
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Social isolation and inactivity have a profound effect on one’s quality of life. In recent times, the COVID-19 pandemic has impacted the social life of many. When it comes to disabled populations, emotional well-being is greatly affected by an increasing trend of social isolation. Research shows that people with disabilities perceive loneliness as unbelonging in childhood and disaffiliation to normative institutions in adulthood. Certainly, the efforts of building community bring richness and quality to life, but there are other solutions to addressing loneliness and solitude. Therefore, finding the true meaning of life is what can bring a positive vision of one’s world. In the Eastern Orthodox Christian ascetical theology, loneliness was transformed into a positive voluntary solitude and has been a central point of daily life, manifested from the ancient Christian sites to modern-day monastic and eremitic life. The present paper proposes a two-folded solution for reframing loneliness into empowerment. It starts with an insight into Frankl’s Man’s Search for Meaning and continues with finding a positive value of loneliness. The study examines different perspectives on loneliness and solitude which can improve the spiritual and emotional well-being of people with disabilities.
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Gallaher, Brandon. "Christ as the Watermark of Divine Love: Expanding the Boundaries of Eastern Orthodox Ecumenism and Interreligious Encounter." Theology Today 78, no. 4 (December 22, 2021): 396–407. http://dx.doi.org/10.1177/00405736211049567.
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The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.
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Dmitriev, Mikhail V. "Poloni and Rutheni, Catholics and Orthodox Christians, natio and confession in Medieval chronicles of Eastern Europe." Journal of the Belarusian State University. History, no. 1 (February 4, 2022): 5–18. http://dx.doi.org/10.33581/2520-6338-2022-1-5-18.
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This article analyses evidence from Old-Russian, Ukrainian-Belarusian and Polish chronicles of the 12th–16th centuries, which displays how confessional and ethnic elements interacted, when authors were constructing their representations about Poles, Russians and Ruthenians. Analysis has shown that in the Old-Russian chronicles confessional references were somehow effacing discourses of tribal and ethnic belonging, whereas in Polish and Ukrainian-Belarusian texts Christian references were not in odds with ethnic ones.
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Ladas, Ioannis. "Expanding Engelhardt’s cogitation: Claim for Panorthodox Bioethics." Conatus 3, no. 2 (December 31, 2018): 9. http://dx.doi.org/10.12681/conatus.19397.
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In June 2018 the Texan philosopher and distinguished bioethicist Tristram Engelhardt, Jr. crossed the great divide to meet his maker, as he would probably put it. His work remains till now the most systematic effort to fully revise Bioethics based on the doctrines of the Orthodox Christian theology, while it is also apreciseaccount ofEthics and Bioethics in the “after God” era. Engelhardt was anexcellent master of ancient Greek, medieval, western and eastern philosophy, and after heconverted from the Roman Catholic to the Eastern Orthodox Church – officially the Orthodox Catholic Church – he indulged in the works of the Holy Fathers andbecame greatly influenced by them. This is clearlymanifest in his views and continuous reference to Fathers and Ecclesiastical Writers. His conversion crucially influenced not only his bioethical views, but also his entire philosophical system. This magnificent journey obviously turned the Texan philosopher into a true Theologist – not in the academic sense, but in the one the Orthodox Catholic Church accepts, according to which “a Theologist is a person of God, from God, before God and speaks to praise God”. Engelhardt was not the first to deal with bioethical issues under the spectrum of Orthodox Theology, but he was the first to unravel both secular and Western-Church Bioethics and suggest a totally different version of Bioethicsbased on the principles of Orthodox ethics, the ceremonial and esoteric life of the Orthodox Church, having previously made himself a true communicant of both the paternal tradition and dogmatic teaching.
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Feodorov, Ioana. "The Arabic Version of the Life of Saint Paraskevi the New by Makarios az-Zaʽīm al-Ḥalabī." Arabist: Budapest Studies in Arabic 24-25 (2002): 69–80. http://dx.doi.org/10.58513/arabist.2002.24-25.7.
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A common name in Eastern onomastics is the Christian name Paraskevi. In its literal translation, this name designates Friday (i.e. the preparation for Saturday). The veneration of two figures of the Orthodox hagiography has largely contributed to the spread of this name. The article deals with one of them, Saint Paraskevi the New, who was born in Thrace and lived towards the end of the 10th century. Famous for her ascetic life, it is to this Paraskevi that the worship of Eastern Christianity is primarily devoted. The Life of Saint Paraskevi the New has known several versions ever since the second half of the 12th century, and it has an Arabic version as well, which is dealt with in the article.
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Barbu, Liviu. "The `Poor in Spirit' and Our Life in Christ: An Eastern Orthodox Perspective on Christian Discipleship." Studies in Christian Ethics 22, no. 3 (June 15, 2009): 261–74. http://dx.doi.org/10.1177/0953946809106232.
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Stump, J. B., and Chad Meister. "Original Sin and the Fall: Five Views." Perspectives on Science and Christian Faith 73, no. 2 (June 2021): 116–18. http://dx.doi.org/10.56315/pscf6-21stump.
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ORIGINAL SIN AND THE FALL: Five Views by J. B. Stump and Chad Meister, eds. Downers Grove, IL: IVP Academic, 2020. 200 pages. Paperback; $24.00. ISBN: 9780830852871. *The doctrine of original sin has been controversial since its earliest articulation by Augustine of Hippo in the fourth century, and it remains a provocative source of debate for Christian theologians in our time. Controversy surrounding the doctrine has only intensified as a scientific and evolutionary framework has come to characterize modern thinking. Original Sin and the Fall: Five Views provides a forum in which representatives from different Christian traditions are able not only to articulate their own perspectives on original sin and the Fall, but also to respond to the views presented by others in the volume. *Hans Madueme articulates one approach to the doctrine of original sin and the Fall from within the Reformed tradition, an "Augustinian-Reformed" perspective. While he states in the beginning of the essay that he developed his approach "with an eye to recent scientific challenges," he does not engage in a sustained way with information from scientific discourses (p. 12). Instead, he points out some of the shortcomings he perceives in theological accounts of original sin that attempt a synthesis with evolutionary accounts of the world, and he argues that theology should not be too quick to conform to deliverances from the sciences since "scientific consensus is a moving target" (p. 33). Madueme asserts the priority of biblical exegesis and theological evidence, which he views as affirming a historical, cosmic Fall, imputing moral corruption and guilt. Madueme is compelling in this essay in his identification of the many potential pitfalls inherent to the task of reconciling a theological approach to original sin with the current scientific consensus. However, the essay leaves one desiring more work from Madueme to reconcile his rejection of contemporary science with his belief in the unity of scientific and theological truths, since, as he affirms, all truth comes from God. *Continuing in the Reformed vein, Oliver Crisp presents a "moderate" approach to original sin and the Fall that he describes in terms of "dogmatic minimalism" (p. 37). This means that Crisp affirms "as 'thin' an account [of original sin] as is doctrinally possible" (p. 37) while still being consonant with his broader theological commitments. For Crisp, being afflicted by original sin means that every human (except for Christ) has a "morally vitiated condition," and yet does not bear the burden of inherited guilt. Crisp argues that the notion of inherited guilt is "monumentally unjust," and that humans should be held culpable only for actions that "they themselves perform or to which they are party" (p. 47). Crisp argues that one benefit of his approach is that one can hold it in tandem with a variety of different beliefs about human origins and the historicity of the Genesis account. The rejection of inherited guilt is perhaps the least persuasive aspect of Crisp's essay. Though he affirms that all of humanity is metaphysically united, he rejects the notion that this requires a belief in shared guilt. To defend this point, he uses the example of a child born into a family of slaves and argues that the child born into this plight "is not responsible for being born a slave" (p. 41). However, it is odd that Crisp used this example instead of the example of the child born into a family of enslavers. Does not the child born into an enslaving family, who benefits from the system of slavery, bear some culpability for it, even if only passively? *Joel Green's contribution draws from his expertise in biblical studies and is written from a Wesleyan perspective. He argues that Wesley viewed the doctrine of original sin as "essential to the theological grammar of Scripture and life" (p. 56). While Wesley emphasized the impairment of human nature, he did not embrace the notion of total depravity, arguing instead that God's work of healing has begun within the human race. Green shifts next to reflect on the significance of Adam and Eve's sin from the perspective of Second Temple Jewish texts. He argues that evidence of belief in original sin cannot be found in these texts, and suggests that this is significant in terms of understanding the mindset of New Testament writers who may have been influenced by them. Green then turns to the New Testament. He argues that in Romans 5, Paul is not interested in developing a doctrine of original sin. Instead, Paul seeks to establish the equal status of Jews and Gentiles before God (p. 70). Finally, Green assesses Genesis 1-3, arguing that these chapters also do not provide a foundation for the doctrine of original sin, although they do reveal a belief in the pervasiveness and heritability of sin, "not in the sense of passing sin down biologically but in the sense of pattern and influence" (p. 73). In his conclusion, Green argues that Wesley refused to choose between Scripture and the "book of nature," that is, the natural sciences. He uses this as inspiration to briefly suggest a way of maintaining belief in the Fall while also acknowledging the evolutionary history of Homo sapiens. Green's essay is helpful in that its reflection on original sin is explicitly in dialogue with insights from evolutionary biology, making this a needed contribution, given the popular perception that evolution has disproven the doctrine. *Andrew Louth provides a nuanced account of an Eastern Orthodox approach to thinking about inherited sin. He first clarifies that part of the dissonance between Western and Eastern thinking about inherited sin can be explained in terms of problems of translation. He notes, "The term original sin (peccatum originale) belongs to a particular Western context; nor is it easy to translate into Greek" (p. 79). A central insight of Louth's essay is his thesis that Western theology begins from the point of view of the Fall and becomes narrowly focused on the notion of redemption. In contrast, he argues, Eastern theology begins from creation and culminates in deification. Eastern Christians view sin through a cosmic lens, and fallen humanity not in terms of inherited guilt but in terms of suffering the effects of the inheritance of death. To illustrate his arguments about the differences between Western and Eastern approaches to sin, Louth juxtaposes the writings of Athanasius and Anselm. He then examines the works of Sergii Bulgakov and Dumitru Stăniloae and argues that they continue the trend of viewing sin in the context of creation and deification. The final section of Louth's essay addresses the sinlessness of Mary via Bulgakov's approach to the issue. This aspect of his essay is particularly welcome since only one other essay (Oliver Crisp's) in the volume mentions Mary in relation to the doctrine of original sin. While Louth's argument that the West focuses narrowly on the Fall-redemption arc could perhaps be challenged, his essay nevertheless illuminates important differences in emphasis between Eastern and Western Christian thinking about sin and makes a crucial contribution to the conversation. *Tatha Wiley, in the so-called reconceived view, draws from the theology of Bernard Lonergan, S.J., to develop an exorcising approach to the doctrine of original sin. Wiley takes seriously the ways in which the traditional articulation of the doctrine has lost credibility in the contemporary age. She suggests that this is a result of its dissonance with modern biblical scholarship and evolutionary biology, and its history of being used to deny the goodness of humanity and sexuality. Wiley emphasizes the time-bound nature of all human understanding, and the fact that theological doctrines will inevitably reflect the historical frameworks in which they are articulated. In the current age, Wiley argues, this requires us to take seriously the scientific context in which we live, as well as our "authentic values" (p. 106). In her recasting of the doctrine, Wiley suggests via Lonergan that the "root sin" of humanity is "sustained unauthenticity" (p. 124). Wiley's contribution is compelling in its boldness. Rather than suggesting a few minor tweaks to the doctrine, she presents a rigorous rethinking of it. Wiley's essay is also valuable in that it addresses the gendered effects of the doctrine's history, and is the only essay in the volume to do so. *Original Sin and the Fall: Five Views is a thought-provoking treatment of one of the most debated aspects of Christian theology. On the whole, the book will likely be useful for professional theologians, students of theology at the graduate and undergraduate levels, pastoral ministers, and interested lay people. The "Responses" portion of the book was especially engaging, as the authors were quite candid in terms of assessing the lines of divergence in the group. The book provides thoughtful approaches to a difficult theological puzzle in which clear positions are established, not only from diverse points of view without apology, but also with genuine efforts to understand and accurately represent the positions of the others. Given the brevity of the volume, there were inevitably many unanswered questions evoked. Those familiar with theological discussions surrounding original sin will likely wish for more-thorough engagement with the challenges raised by evolutionary biology, as well as more reflection on recent shifts in thinking about evolution expressed in the extended evolutionary synthesis. These developments are friendlier to theological intuitions about inherited sin. *Reviewed by Megan Loumagne Ulishney, Postdoctoral Research Fellow, Theology and Religious Studies, University of Nottingham, Nottingham, UK NG7 2RD.
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Lunkin, R., and S. Filatov. "Christian Churches and the Antiidentist Revolution." World Economy and International Relations 65, no. 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.
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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.
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Houtepen, A. W. J. "De Vrede van de Kerk van Christus Herstellen." Het Christelijk Oosten 49, no. 3-4 (November 29, 1997): 283–98. http://dx.doi.org/10.1163/29497663-0490304004.
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The restoration of peace in Christ’s Church: on the future of oecumenism between Roman Catholic and Orthodox believers The celebration of the 70th anniversary of the Centre for Cooperation and Encounter with the Eastern Churches (AOK) leads us back to the beginning of the organized ecumenical movement in this century, especially the Lausanne Movement and Conference 1927, which makes clear that the Orthodox Churches were co-founders of the Ecumenical Movement from the very beginning, whereas Roman Catholics were latecomers. We have to be aware of a history of Western triumphalism over the Eastern Churches and of the wounds caused by the painful history of uniatism: unions that failed and missions which went too far. In spite of these historical hindrances and actual backdrops in the ecumenical movement caused by many loyality-conflicts between different patriarchal jurisdictions, dialogue and common witness with the Eastern Churches seems possible and necessary. Not only for peace and justice, but also for the sake of real catholicity and credibility of the Church. The Western Churches have to learn from the Tradition of the Eastern Churches, esp. with regard to the idea of God, the structures of the Church, the ordering of Christian Life and the need for a sound and viable spirituality for our times.
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Andrey A., Ivanov. "“Early Christian Communism”: Russian Church Journalism in the Latter Half of XIX — Early XX Century About the Phenomenon of the Jerusalem Community." Almanac “Essays on Conservatism” 4 (October 30, 2022): 75–89. http://dx.doi.org/10.24030/24092517-2022-0-4-75-89.
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The article considers and analyzes the views of Russian church authors in the latter half of XIX – early XX century (orthodox clergy, scholars, teachers of theological schools) toward the phenomenon of the Jerusalem community and the attempts of supporters of socialist views to treat the patterns of life and thought of Jerusalem Christians as an “early Christian”, “apostolic” or “ancient Christian” communism. Through the example of the critical scrutiny by church authors of the book “The Acts of the Apostles”, the paper shows their interpretations of property relations established in the Jerusalem community, reasons of its unique character, exegesis of the fall of Ananias and Sapphire, as well as fundamental differences of life of first Christians from the communist ideal. It testifies that notwithstanding the insignificant disparity of valuations concerning the Jerusalem community, its experience, achievements and period of existence, church authors had an undivided opinion in terms of disagreement with the fallacy of division between property relations of the community with those proclaimed by ideologists of socialism and communism.
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Kurapov, Andrey. "Orthodox Christian Mission in Kalmyk Steppe, Early 20th Century: Astrakhanskie Eparkhialnye Vedomosti (Journal of Astrakhan Eparchy) as a Historical Source." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 64–78. http://dx.doi.org/10.22162/2587-6503-2021-3-19-64-78.
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Introduction. The Journal of Astrakhan Eparchy (Russ. Astrakhanskie eparkhialnye vedomosti) was the official periodical of Astrakhan and Yenotayevka Eparchy in 1875 to 1918. Quite a share of the published articles dealt with household life, customs, religion of the Kalmyks, and dissemination of Christianity in Kalmyk Steppe. Goals. The study aims to identify, analyze, investigate and introduce materials contained in journal issues and covering the actual state and directions for further development of Russian missionary activity in early 20th century Kalmyk Steppe. Materials and methods. So, the paper analyzes journal issues published between 1900 and 1918. Results. A total of seventeen related articles authored by clerics of Astrakhan and Yenotayevka Eparchy were studied. The publications cluster into five groups as follows: messages on Kalmyk converts, analytical reports on Russian missionary activity in Kalmyk Steppe, religious dispute between Orthodox priest and Lama, articles on the history of Orthodox Mission in Kalmyk Steppe, reports on visits to missionary centers paid by Astrakhan Governor and Bishop. The work also evaluates the significance of the examined materials for historiography of Russian missionary activities in Kalmyk Steppe at the beginning of the 20th century. Conclusions. The importance of the examined materials on the history and development of Orthodox Christian Mission in Kalmyk Steppe is determined by that their authors — Orthodox priests — were direct participants of missionary activities proper and often used archival materials that never survived to the present. Objective analyses of the Mission’s successes and problems by authors of publications makes it possible to supplement the existing set of sources on the history of Orthodox Christianity in Kalmyk Steppe.
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Carnevale, Davide Nicola, and Simona Fabiola Girneata. "Comunità da remoto. Il laboratorio della diaspora cristiano-ortodossa davanti alla pandemia." Comparative Cultural Studies - European and Latin American Perspectives 6, no. 13 (April 13, 2021): 143–64. http://dx.doi.org/10.36253/ccselap-12766.
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This paper pledges to illustrate and analyse the practices and measures that Eastern European Orthodox Christian communities in the diaspora implemented in response to the global phenomenon of the SARS-CoV-2 epidemic. A comparative study of two different West-European communities, in Italy and France, will be attempted through the tools of multi-sited participant observation. We will illustrate the alternative forms of reaction and re-aggregation implemented by the faithful and their priests by putting them in communication with the two local contexts, and with the overall dynamics that have affected contemporary Orthodoxy. Observation will therefore offer fruitful opportunities to investigate the semantic variations with which Orthodox communities translate the debate between tecno-scientific measures and religious dogmas, and between civil and religious authorities, in a scenario in which orthodox migrants are protagonists of both a growing religious transnationalization, and a new everyday life regulated by epidemic risk and physical and social distancing. We will therefore focus on the production from below of new practices, which have readjusted the community belonging and the adherence to dogmas and traditional rituality, both central in Orthodox Christianity, to the current condition.
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Dementyev, Leonid I. "Veneration of saints in Anglicanism." Issues of Theology 3, no. 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.
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The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.
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Stoyanov, Yuri. "Christian Heretical Participation in the Rebellion of Börklüce Mustafa and Sheikh Bedreddin – Reappraising the Evidence." Studia Ceranea 11 (December 30, 2021): 443–61. http://dx.doi.org/10.18778/2084-140x.11.22.
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The outbreak and Balkan and Anatolian trajectories of the rebellions of Borkluce Mustafa and Sheikh Bedreddin in 1416 still pose a series of religio-historic problems which still do not allow a satisfactory and detailed reconstruction of their chronology. Widening the investigation of the source base for these uprisings and their following remains a crucial desideratum for a better understanding of the turbulent period of the Ottoman interregnum and the Ottoman-Byzantine transition in eastern Anatolia in the early fifteenth century. Apart from the social and political features of the rebellions (which have been treated in a variety of contrasting ideological and methodological frameworks, their striking religious dimension has been also increasingly attracting scholarly and general attention. Earlier and recent research on the Ottoman interregnum period have occasionally advanced arguments for the active participation of Christian heretical groups, whether Christian dualist (Bogomil or Paulician) or radical apocalyptic insurgents of Eastern or Western Christian provenance. Drawing on new advances in research on religious trends in the late Byzantine and Balkan Orthodox and early Ottoman religious life and inter-religious contacts, the paper will offer an reassessment of the evidence of such proposed Christian heretical presence in the uprisings, while also exploring other venues for the provenance of their religious and trans-confessional underpinnings.
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Salvadore, Matteo, and James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism." Itinerario 45, no. 1 (March 19, 2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.
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AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Christianity. As such, he was a key extra-European agent in the Tridentine project of Ethiopianist and Eastern Christian knowledge production. The article also surveys the complex modern legacy of Täsfa Ṣeyon's career, documenting his posthumous influence in the fields of Ethiopianist Semitic studies and Ethiopian vernacular historiography.
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Asproulis, Nikolaos. "Doing Orthodox Political Theology Today Insights from the Document For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020)." Review of Ecumenical Studies Sibiu 13, no. 1 (April 1, 2021): 16–30. http://dx.doi.org/10.2478/ress-2021-0002.
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Abstract The document titled For the Life of the World: Toward a Social Ethos of the Ortho dox Church, authored by a special commission of Orthodox scholars appointed by the Ecumenical Patriarch Bartholomew is a document that can be definitely understood as a political manifesto of Eastern Orthodoxy for the 21st century, namely for this period of history and not for a by-gone historical setting or a Christian utopia (either the Byzantine Empire or Holy Russia), a period of time with urgent problems and challenges that call for our attention. Therefore, bringing to the fore the personalist anthropological view inherent in the document itself, an attempt has been made in the text to critically reflect and highlight certain relevant aspects of the document (a positive reception of liberal democracy, human rights language, solidarity to the poor, etc.). The goal is to show how theologically important this document is for the Church witness to our pluralistic world.
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Howell, Christopher. "Between Darwin and Dostoevsky: The Syntheses of Theodosius Dobzhansky." Christian Perspectives on Science and Technology 1 (2022): 28–45. http://dx.doi.org/10.58913/lgsn7318.
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Theodosius Dobzhansky was one of the foremost evolutionary biologists of the twentieth century who spent a great deal of time pondering, studying, and writing about religion. A confessed Eastern Orthodox Christian, though one with an idiosyncratic take on the faith, Dobzhansky was interested in harmonising the different elements of his life—religious background, scientific knowledge, and political beliefs. Throughout his oeuvre, he made various attempts to do this, and his legacy therefore amounts to a great synthesis. His greatest scientific achievement is the fusion of genetics and natural selection, which constitutes the groundwork for modern evolutionary biology. He also worked to synthesise democratic politics with Christian ethics, and religion with science. Dobzhansky was worried that science could not provide a basis for morality, and believed that Dostoevsky definitively proved this. Accordingly, he undertook not only to make sense of his own life and beliefs, but to protect and secure science, religion, morality, and democracy as parts of a cohesive whole.
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Boingeanu, Corneliu. "Personhood in its protological and eschatological patterns: an Eastern Orthodox view of the ontology of personality." Evangelical Quarterly 78, no. 1 (April 21, 2006): 3–19. http://dx.doi.org/10.1163/27725472-07801001.
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Eastern Orthodox anthropology is structured exclusively between the borders of two major points of reference: (1) a protological point of departure which sets the scene for an epistemological understanding of human personality as a reflection of God’s own existence; (2) an eschatological point of arrival which demonstrates the goal of human personhood according to God’s own plan. Between these two boundaries human personality finds both its epistemological shape and its ontological structure. Eastern anthropologists regard other elements introduced in the epistemological structure of personhood as improper. For them human personality can find its true shape only by ‘mirroring’ itself in God’s own ‘eyes’. This introduces a new perspective in the Christian epistemology of personhood: besides mere historical analysis of simple facts of past and present experiences, an ontological eschatology offers a future history as it was revealed in Christ and continuously actuated through the Holy Spirit in our life.
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Fylypovych, Liudmyla. "Ukraine as a center of contemporary global religious confrontation: Constantinople – Rome – Moscow." Humaniora. Czasopismo Internetowe 29, no. 1 (March 15, 2020): 39–52. http://dx.doi.org/10.14746/h.2020.1.4.
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The article analyzes the historical and contemporary status of Ukrainian churches of the Eastern Christian tradition, which at the beginning of the 21st century found themselves at the epicenter of the geopolitical confrontation between the three world’s Christian centers. Being a border area between Europe and Asia, Ukraine always had to make choices of the ways of its civilizational development. There were periods in its history when Ukraine did so voluntarily, becoming an independent center of the east Slavic, in particular, of the Eastern Christian world. However, the presence of aggressive neighbors made changes to the Kyiv-centric discourse of the country, inclining Ukrainians either to Constantinople, Rome or Moscow. Under these circumstances, the orientation towards the development of an independent and distinctive Kyiv Church was partially lost, but at the same time opposition to the world religious centers, which sought to determine the spiritual life of Ukrainians, formed. Ukraine now seeks to rectify the situation of subordination to the foreign centers and to get rid of colonial dependence on different countries and religions. Having received Tomos from the Patriarch of Constantinople in 2018, the united Ukrainian Local Orthodox Church will in time effectively and confidently influence the geopolitical situation in the world. The framework of the historical religious-political triangle will gradually be destroyed, and Ukraine will confidently declare its autonomous standing in the Christian oekumene.
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Kamitova, Alevtina Vasilyevna. "MAXIM PROKOPYEVICH PROKOPYEV: LIFE AND CREATIVITY." Historical and cultural heritage 14, no. 1 (2024): 107–11. http://dx.doi.org/10.62669/30342139.2024.1.9.
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The article is devoted to the 140th anniversary of the birth of M. P. Prokopiev, Udmurt poet, publicist and public figure. The paper gives a brief biographical note, presents systematized material concerning his literary work. It is noted that in Udmurt poetry the foundations of political lyrics are connected with the name of M. P. Prokopyev. In his early life he wrote poems based on religious themes, imitated Russian classics and turned to translations of their works. It is suggested that his conversion to the Orthodox tradition was formed under the influence of Christian values transmitted during his studies at the Karlygan Central Votsk School and Kazan Inorodic Teachers’ Seminary. It is noted that M. P. Prokopyev was among the first Udmurt authors who turned in their poetic practice to the development of biblical themes, using the technique of approximate similarity to the quoted place from the Holy Scripture.
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Reuschling, Wyndy Corbin. "The Means and End in 2 Peter 1:3—11: The Theological and Moral Significance of "Theōsis"." Journal of Theological Interpretation 8, no. 2 (2014): 275–86. http://dx.doi.org/10.2307/26373929.
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ABSTRACT 2 Peter 1:3–11 is an important text for understanding the Christian doctrine of theōsis. This text is the basis for two arguments I will make in this article. First, I suggest, as many Eastern Orthodox theologians have, that theōsis is the desired end of the Christian life. Second, because I am a theological ethicist, I am interested in probing the implications of this text for grounding the Christian moral life in God's own goodness. Theōsis, therefore, is not just an important theological category but an equally important ethical one for locating the source and purpose of the Christian moral life. I will suggest that theōsis as our participation in God's divine nature is not just an end but also a means by which we learn to embody the goodness of God as a key motivation and purpose in Christian ethics. To sharpen the ethical importance of theōsis, I will offer a brief exploration of the virtues listed in this text, suggesting that making every effort to add to and practice these virtues is part of what it means to participate in God's goodness and hence God's nature. In summary, a theological interpretation of this text offers an understanding of theōsis with significant moral implications for connecting theōsis with morality, and for integrating the ends of our lives with the means by which we live them through participation in the divine nature both now and when our union with God is fully realized.
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Reuschling, Wyndy Corbin. "The Means and End in 2 Peter 1:3—11: The Theological and Moral Significance of "Theōsis"." Journal of Theological Interpretation 8, no. 2 (2014): 275–86. http://dx.doi.org/10.2307/jtheointe.8.2.0275.
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ABSTRACT 2 Peter 1:3–11 is an important text for understanding the Christian doctrine of theōsis. This text is the basis for two arguments I will make in this article. First, I suggest, as many Eastern Orthodox theologians have, that theōsis is the desired end of the Christian life. Second, because I am a theological ethicist, I am interested in probing the implications of this text for grounding the Christian moral life in God's own goodness. Theōsis, therefore, is not just an important theological category but an equally important ethical one for locating the source and purpose of the Christian moral life. I will suggest that theōsis as our participation in God's divine nature is not just an end but also a means by which we learn to embody the goodness of God as a key motivation and purpose in Christian ethics. To sharpen the ethical importance of theōsis, I will offer a brief exploration of the virtues listed in this text, suggesting that making every effort to add to and practice these virtues is part of what it means to participate in God's goodness and hence God's nature. In summary, a theological interpretation of this text offers an understanding of theōsis with significant moral implications for connecting theōsis with morality, and for integrating the ends of our lives with the means by which we live them through participation in the divine nature both now and when our union with God is fully realized.
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Lipov, Anatoly N. "Karl Pinggera “He trampled down death by death!” dying, mourning, and Easter faith in the Eastern orthodox tradition." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 63 (2022): 89–106. http://dx.doi.org/10.37816/2073-9567-2022-63-89-106.
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Rituals are omnipresent. Religions provide answers to death. They interpret death as a transition to another form of existence and form different cultures of the dying person, marking daily transitions as well as turning points such as births, weddings, illness and death. Accompanying the dying person is common to all cultures. At the same time, when creating conditions for a humane and dignified death, it is necessary to take into account the existing cultural and religious-ideological differences between various Christian traditions, consisting in what this accompaniment looks like, what the rituals are before and after the death and how quickly the dead are buried. The translation of the paper raises the overarching issues of dying, death, and mourning in religious studies and attempts to comprehend the existing forms of the final phase of life in various religious beliefs in order to humanize the rituals of death, dying, and mourning, and in particular Easter beliefs and mourning ceremonies in the Eastern Orthodox Christian tradition, in which a central place in prayers or liturgical commemoration of the dead is given to requests for forgiveness of sins and salvation of souls of the dead.
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Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer." Социодинамика, no. 3 (March 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.
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This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the time, Tolstoy's worldview was inseparable from the Orthodox faith. Tolstoy's teaching, in particular his philosophy of nonviolence, became quite widespread and contributed to the emergence of the socio-religious movement of Tolstoyites in Russia. Tolstoy's ideas were adequately perceived abroad, in particular, this is the ideology of Mahatma Gandhi's non-participation in India of the XX century. Tolstoy's philosophy of nonviolence corresponded both to Tolstoy's rejection of the hierarchical structure of intra-church life and to the traditions of Eastern philosophy with its reliance on the principle of non-doing and nonviolence.
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Ivanov, Andrey A. "Topics of Russian Nationalism in Ecclesiastic Journalism in the Second Half of the 19th and the Beginning of the 20th Century." Almanac “Essays on Conservatism” 102 (March 1, 2020): 176–96. http://dx.doi.org/10.24030/24092517-2020-0-1-176-196.
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The article deals with the attitude of the orthodox ecclesiastic authors of the second half of the 19th and the beginning of the 20th century (clergy, theologians, journalists) toward such phenomenon of the social and political life of Russian society as nationalism. On the basis of articles and sermons published in eparchial media outlets, religious journals, newspapers and individual brochures, the article reconstructs and analyzes the insights of ecclesiastic journalists in the problem of relationship in Orthodox Christianity between the universal and the national; their ideas of nation and nationalism; the attitude toward cosmopolitanism. Special attention is paid to the issue of the existence of national Orthodox churches as integral parts of the unique Christian Church, to the craving of Orthodox nations for cultural and political separation, and acceptability of nationalism for Orthodox Christians. The author of the article argues that in spite of opinions pluralism regarding these issues, the judgment of the Church representatives about nationalism had much in common which allows to speak about the zeitgeist in assessments of the place of the national in Orthodox Christianity developed in that period of time in the Russian ecclesiastic environment. While not doubting the “universality” of Orthodox Christianity and denouncing national intolerance and “secular” nationalism of West European-style, the majority of ecclesiastic journalists, at the same time, criticized cosmopolitanism and tried to direct Russian nationalism, that was gaining popularity in society, to the ecclesiastic track, placing it at the service of Christianity.
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Grochala, M., and W. Boratyński. "Knowledge of and opinion on organ transplantation among priests of selected Christian religion." Progress in Health Sciences 8, no. 2 (December 31, 2018): 1–9. http://dx.doi.org/10.5604/01.3001.0012.8326.
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Introduction: As Polish society is in its majority Christian, the knowledge and attitudes presented by priests may have a tangible impact on Church mem-bers’ decisions concerning organ donation. Purpose: To evaluate the knowledge, attitudes, and decisions of priests of various Christian denomina-tions regarding organ transplants in Poland. Materials and methods: The paper presents the re-sults of a study carried out in the form of a question-naire survey of 86 priests. Survey participants in-cluded priests of 3 most common Christian denomi-nations in Poland: Catholic, Protestant and Eastern Orthodox. Results: Awareness of the current regulatory frame-work among the clergy is relatively low. Only a small percentage gave correct answers to questions about applicable laws regulating the matter of organ transplantation in Poland. Conclusions: Data gathered during the study implies a positive attitude among priests towards organ transplantation performed to save life and improve health. A vast majority of survey participants support the idea of transplantation. The problem is low awareness of existing documents and laws regulating organ transplantation.
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Zajc, Neza. "St. Maximus the Greek (Mihail Trivolis, Arta, ca. 1470–Maksim Grek, Moscow, 1556): The Insight into His Personal Euchology." Forum Teologiczne 24 (November 14, 2023): 7–24. http://dx.doi.org/10.31648/ft.8673.
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This text establishes a datum for claims that Maximus the Greek’s life-work was to protect and preserve ancient precepts for a personal devotional “space” against statist and imperial imprimatur. This task was accomplished through both his work as translator and as author of sacred devotional texts and hymns associated with Byzantine hymnography and the Eastern Orthodox Christian tradition. Notably, it is his inner veneration of the Holy Theotokos that marks the primary sensibility of the defence of this intense, inwardly-focused faith in direct communion with the Divine. Maxim’s defence of the Eastern Orthodox Christian tradition was accomplished by the special guidance of the Holy Spirit as his personal internal principle that he used not only in the prayer (hesychastic, ascetical) and in the theological works (hagiographical, liturgical), but also in the philological works (of editing, translating, redacting), and especially in the exegetical texts.
Therefore, the strong Byzantine patristic and monastic thought as the basis of his contemplative practice, formed in the years spent at the Holy Mount Athos, were only one of the one of the important sources of his original Orthodox theology.
Into detailed consideration are taken especially his prayers. Among them, the most important place is reserved for “The Kanon to the Holy and Divine Spirit Parakletos,” which reflects several possible influences, such as the Akathystos hymn, the Great Kanon, and the individual canon as was St. Constantin’s Kanon to St. Demetrius, all of which confirm the very archaic Byzantine and Slavonic sources that properly could serve Maxim for his Old Church Slavonic linguistic basis. Thus, his prayer is a highly original, monastic and deeply personal work that bears witness to his ascetic (hesychastic) practice. All of this tends to confirm that his grammatical and linguistic view of the Old Church Slavonic language was shaped well before his entrance to Muscovite Russia, and that not only was he unjustly accused of heretical mistakes, and thereby imprisoned, but he was, more importantly, completely misunderstood. Nevertheless, and despite his suffering, Maxim was, until the end of his life, arguing that his use of Slavonic language was guarded and, therefore, sacred.
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Ibragimov, Ruslan Rustamovich, Aivaz Minnegosmanovich Fazliev, Chulpan Khamitovna Samatova, and Boturzhon Khamidovich Alimov. "Foreign policy factor in State-Church relations in the Soviet Union during World War II and early post-war." Cuestiones Políticas 38, Especial II (December 8, 2020): 170–79. http://dx.doi.org/10.46398/cuestpol.382e.12.
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The objective of the research was to study Russian State and Orthodox church relations in the context of world war II and the early post-war years. The line of this article is due to the important role of the Russian Orthodox Church in the history, modern political and cultural life of Russia. In this sense, the period of State-Church relations in the USSR during world war II, known in Russia as a great patriotic war, is of great scientific interest because it was the time when the government was forced to make adjustments to its religion policy. Methodologically based on a wide range of documentary sources, the authors of the article have identified the place and role of the Russian Orthodox Church in the foreign policy of the USSR during the approach. In this sense, it is felt that the role of the Russian Orthodox Church in building relations with the allies of the anti-Hitler coalition and its place in the expansion of the Soviet political system in Eastern Europe was of paramount importance as a foreign policy factor.
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Saszko, Irena. "Opowieści pielgrzyma jako wprowadzenie w duchowość hezychastyczną." Elpis 23 (2021): 9–17. http://dx.doi.org/10.15290/elpis.2021.23.01.
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The Way of a Pilgrim was written by an unknown author originated from the second half of the 19th century. This work, which has been very popular in the Orthodox world, is an introduction to the Eastern Christian hesychastic spirituality. This book is a story about the pilgrimage of a Russian peasant to various sanctuaries and monasteries in the Russian Empire. The pilgrim, with the help of his elder – the spiritual father, explores the secret of the unceasing prayer. He draws God’s wisdom from the Holy Scriptures and the Philokalia. When the pilgrim meets various people on his way, he talks to them about prayer and shares with them his own experience of God’s prayer. The article carried out an analysis of the main issues of the Way of a Pilgrim, namely: the introduction into the Jesus prayer, the transforming power of the Word of God, the fight against passions, and the importance of spiritual guidance in the life of every Christian.
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Velikotskaya (Mozgunova), Nataliya Gennad'evna. "The attitude of the Ecumenical Patriarchs to the deposition of Patriarch Nikon." Genesis: исторические исследования, no. 11 (November 2023): 185–92. http://dx.doi.org/10.25136/2409-868x.2023.11.68915.
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As a result of Russia's foreign policy in the second half of the XVII century, which was reduced to recognizing her mission as the liberator of Christian peoples and the idea of creating an ecumenical Orthodox Church, Patriarch Nikon of the Russian Orthodox Church found himself in the position of one of the leaders of the Eastern Christian world. The object of this study is one of the issues of Russia's relations with the Orthodox East – the attitude of the Greek hierarchs to the conflict between Tsar Alexei Mikhailovich and Patriarch Nikon. The subject of this article is the position of the Greek clergy on the issue of the accusations made by Tsar Alexei Mikhailovich against Patriarch Nikon, the participation of the Greeks both during the attempt to reconcile the parties, and then in the deposition of Nikon, and in his subsequent rehabilitation. The purpose of this article is to study the question of the role of the Greek clergy in the fate of the patriarch, about the reasons for the repeated change of their position on the fate of Nikon. The author of the article uses the historical and systematic method of scientific research - the study and critical analysis of the totality of the complex of published and unpublished documents of the Russian State Archive of Ancient Acts (RGADA). The main attention is paid to the analysis of a complex of archival materials related specifically to the "Nikon case". The scientific novelty of the work lies in the fact that the use of these methods allowed the author to clarify a number of issues related to the "case" of Nikon and concerning the activities of representatives of the Orthodox East, their role in the political and spiritual life of Russia. The research make it possible to draw a conclusion about the regularity of the contradictory position of the Greek clergy in the "case" of Patriarch Nikon, which is explained, first of all, by their political and economic dependence on Russia.
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Gorbatov, A. V., and E. S. Skvortsova. "MILITANT ATHEISM IN THE LATE 1940S – EARLY 1950S IN THE KEMEROVO REGION." Bulletin of Kemerovo State University, no. 4 (December 23, 2018): 24–31. http://dx.doi.org/10.21603/2078-8975-2018-4-24-31.
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The article features the policy of militant atheism during the period of late Stalinism in the late 1940s – early 1950s. The research is based on various studies on relations between the state and religious institutions. The authors used unpublished materials from regional and federal archives to investigate foreign and domestic affairs that triggered the change in the state religious policy in 1948. The paper describes the main prohibitive and restrictive measures against the Russian Orthodox Church at the state level. In the case of the Kemerovo region, the authorities attempted to close five Christian communities within one year. They did not recognize property rights on the place of worship and claimed that the churches were in unsatisfactory technical condition. The authors established that the claims of the authorities were merely formal, and the gross administrative measures to restrict religious life contradicted Soviet legislation.
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Shcherbakov, Vitaliy. "Influence of orthodox theological thought on the philosophy of the early Slavophiles on the example of the letter of hegumen Anthony (Bochkov) to I.V. Kireyevsky." Tambov University Review. Series: Humanities, no. 187 (2020): 120–28. http://dx.doi.org/10.20310/1810-0201-2020-25-187-120-128.
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In the first half of the 19th century, two religious and philosophical movements, diametrically opposite in their views, emerged in Russia, later called “Westernizers” and “Slavophiles”. Both worldviews, based on the foundations of the Western Christian and Eastern Christian under-standing of the structure of church and state, public relations, the influence of tradition on the his-torical choice of the state development vector, led to heated discussions between their founders, and subsequently their supporters. In support of the representatives of the philosophical and social thought of the “Westernizers” “Slavophiles” on theological issues, as well as the reviewing of particular articles, both Catholic and Orthodox clergymen were involved. We reveal the influence of the Orthodox theological thought of the 19th century on the religious philosophy development of one of the founders of “Slavophilism” in terms of posing and solving the problem of historical tradition. The relevance of the study is due to the increased interest in the issue of the spiritual life of society and church-state relations. The work contains for the first time introduced into scientific circulation a handwritten letter from hegumen Anthony (Bochkov) to I.V. Kireyevsky from the funds of the Russian State Library with author’s comments and explanations. The problems of religious and philosophical thought of this period are revealed, that is the influence of Roman (pagan) philosophy on the formation and development of Western theology, opposing the development paths of Russia and Europe, recognition of the negative influence of ritualism on the formation of a true Orthodox worldview, understanding of Peter I reforms as a “Russian reformation”. The analysis of the epistolary source made it possible to reveal the direct impact of the arguments of hegumen Anthony on the views of I.V. Kireyevsky, reflected in his works.
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Богачев Д. С. иер., Богачев Д. С. иер. "The daily life of missionaries in Yakutia, according to the writings of Bishop Dionisy (Khitrov)." Церковный историк, no. 1(11) (March 15, 2023): 102–31. http://dx.doi.org/10.31802/ch.2023.11.1.006.
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Якутия — территория суровых климатических условий и огромных расстояний, требующая от постояльцев выносливости, самоотдачи и твердой веры, по сей день удивляет своей грозной атмосферой. 150 лет назад миссионеру приходилось весьма и весьма нелегко. Во всем, что было связано с бытом и каждодневной практикой, так или иначе прослеживалось сильное влияние местного населения, на чей опыт православные миссионеры не гнушались опереться. Они практически не жаловались на суровые жилищные условия и ночевали в юртах, холодных поварнях. Нередко приходилось оставаться ночевать «прямо на снегу». То же самое касается и питания — священнослужители переходили на туземный рацион, состоявший из мяса, рыбы и различных молочных продуктов. Вне всякого сомнения, миссионерское служение, о котором свидетельствовали православные священнослужители Якутии, — это подвиг христианского подвижничества, свойственный людям с глубокой христианской верой, и безусловно он может свидетельствовать о глубокой религиозности, свойственной российскому православному духовенству XIX века. В статье повествуется о повседневной жизни миссионеров Восточной Сибири, в частности, на личном опыте одного из выдающихся миссионеров XIX в. епископа Якутского Дионисия (Хитрова). Сохранившиеся путевые журналы представляют общую картину жизни миссионера того времени. Yakutia is a territory of harsh climatic conditions and vast distances, requiring endurance, dedication and firm faith from the guests, to this day surprises with its formidable atmosphere. 150 years ago, the missionary had a very, very difficult time. In everything that was connected with everyday life and everyday practice, one way or another, there was a strong influence of the local population, on whose experience the Orthodox missionaries did not hesitate to rely on. They practically did not complain about harsh living conditions and spent the night in yurts, cold kitchens. Often had to stay overnight «right in the snow». The same applies to food - the clergy switched to the native diet, which consisted of meat, fish and various dairy products. Without a doubt, the missionary service, which the Orthodox clergy of Yakutia testified to, is a feat of Christian asceticism, characteristic of people with a deep Christian faith, and it can certainly testify to the deep religiosity characteristic of the Russian Orthodox clergy of the 19th century. The article tells about the daily life of the missionaries of Eastern Siberia, in particular, on the personal experience of one of the outstanding missionaries of the XIX century. Bishop Dionysius (Khitrov) of Yakutia. The surviving travel journals present a general picture of the missionary of that time.
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Bratus, B. S., N. P. Busygina, A. N. Krichevec, and K. I. Nasibullov. "Comprehending Incomprehensible: Comparative Approach in Qualitative Psychological Studies of Religiosity." Cultural-Historical Psychology 17, no. 1 (2021): 113–23. http://dx.doi.org/10.17759/chp.2021170115.
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The article presents an analysis of methodological problems in psychological studies of religiosity and offers a new comparative approach to qualitative research of religiosity as a component of human life. The authors demonstrate the possibility of combining ideas of religious philosophy (Christian and Islamic) with J. Lacan's psychoanalytic idea of a multidimensional subject in the psychological interpretation of biographical interviews of believers. The essence of the authors' approach to interpretation is repeated re-reading of the interview texts from the theological (close to the respondent's denomination), psychoanalytic and reflective positions, which provides methodological triangulation of qualitative analysis and creates opportunities for a richer understanding of the meanings of the stories. The analysis of two semi-structured interviews with Muslim and Orthodox women are presented. The authors discuss the possibilities of applying their methodological approach to the explorations of religious experience and the relationship between deep psychological and spiritual aspects of such experience.
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Chelovenko, Tatyana G. "The educational program in theology at the university: Integration of knowledge and pedagogical conditions for its implementation." Issues of Theology 2, no. 3 (2020): 490–501. http://dx.doi.org/10.21638/spbu28.2020.308.
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The article problematizes the search for the principles to create and implement the educational program in theology at the university, taking into account the specifics of the Eastern Christian theological tradition. The need for integrative and sociallyoriented approaches that allow students to authentically perceive the essence of Orthodox theology, expressed in the unity of Eastern Christian speculation and moral attitude towards life, is substantiated. Taking into consideration the synergistic nature of theological knowledge and its value-worldview capabilities, the author identifies a number of fundamental theoretical and methodological approaches for the development of the educational program and the corresponding goals of its implementation. The formation of a personal value-semantic conceptual system of a young person as a “super-task” is emphasized. Developing personal meanings with a focus on values, as they are presented in the Holy Scriptures and the patristic heritage, is a great pedagogical task, which should include the methodology of the so-called “existential cognition,” orienting a person to coexistence and one’s spiritual foundations. The author illustrates that in theological education, the information-cognitive approach, even with all its innovations, must be supplemented by an appeal to the issue of personal coexistence. Many years of the author’s practical experience in the field of education made it possible to identify a number of pedagogical conditions for such conjugation presented in the subject-semantic model of pedagogical integration of knowledge.
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Goncharenko, Igor, Aleksandr Litvinenko, Olga Nifontova, and Irina Strakhova. "«Antropologia theologica»: rationality as a turning point of the Russian orthodox thought." SHS Web of Conferences 72 (2019): 01001. http://dx.doi.org/10.1051/shsconf/20197201001.
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The article presents the results of a study of one of the least known areas of the Russian anthropological tradition, which arose and developed in the interdisciplinary philosophical and theological space of Orthodox thought of the XIX-XX centuries. The authors of the article characterize the most important differences in this interdisciplinary field of anthropological research, referring to several key episodes (cases) of its history. First of all its disciplinary genesis is analyzed – in the writings of the thinkers of the circle of Metropolitan Philaret (Drozdov), where the term Antropologia Theologica (or theological «chelovekoslovie», theological anthropology) arises; the same thinkers systematize and clarify the fundamental concepts of Christian anthropology, both in its Eastern Byzantine version, and those that arised in the historically close Western, Lutheran. Then in the article are proposed the results of the analysis of the works of Bishop Feofan (Govorov), where the Orthodox dominant is developed for a rational and holistic understanding of a person, his nature and composition, which can not be reduced to rational (Aristotelian) human anatomy but containing a certain social minimum of self-movement reasonable social and personal action. Finally in the article are discussed the features of the scientific experimental and philosophical-theological approaches of Archbishop Luke (Voyno-Yasenetsky), medical scientist, philosopher and theologian, continuing the history of a rational and historically diverse Antropologia Theologica.