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1
McCallum, Fiona. "Christians in the Middle East: A New Subfield?" International Journal of Middle East Studies 42, no. 3 (2010): 486–88. http://dx.doi.org/10.1017/s0020743810000498.
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The topic of Christians in the Middle East appears to be enjoying a growing vitality within Middle East studies. This is not to say that scholarship ignored the subject in the past, but it was rarely seen as an independent area of study. Works tended to focus on the historical origins, faith, and rites of the different churches within Eastern Christianity. Those that looked specifically at Christian communities tended to concentrate on their relations with other groups, especially in the context of a minority framework. Some interdisciplinary volumes such as those edited by Andrea Pacini and Anthony O'Mahony moved beyond this limited approach to cover a wider range of issues, but several of the contributions retained this descriptive tendency rather than relating directly to theoretical debates within different disciplines.
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Sonea, Cristian. "Ecumenical Convergences: Romanian Evangelicals Exploring Orthodoxy." Religions 12, no. 6 (2021): 398. http://dx.doi.org/10.3390/rel12060398.
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Historically, in Romania, the relations between the Romanian Orthodox Church and the evangelical communities have been characterized by tension and mutual distrust. That is why, unfortunately, there has been no official dialogue between the two communities so far. The present article investigates the theoretical possibility for such an ecumenical dialogue to occur by analysing the contributions of several evangelical theologians who published research studies on theological topics specific to Eastern orthodox theology. Their positions were analysed from the perspective of an inclusive theology which allowed us to identify some common themes for both traditions: the authority in interpreting the Scriptures, salvation as a process, and the Church understood through the application of a perichoretic model. All these convergent themes could constitute the basis for a future official ecumenical dialogue between the evangelicals and the orthodox from Romania.
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Salvadore, Matteo, та James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario 45, № 1 (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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Nemes, Robert. "Obstacles to Nationalization on the Hungarian-Romanian Language Frontier." Austrian History Yearbook 43 (April 2012): 28–44. http://dx.doi.org/10.1017/s0067237811000579.
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In 1863, the geologist Adolf Schmidl published a thick book on the Bihar/Bihor Mountains, a highland region on the border between the Hungarian Kingdom and Transylvania. Calling the Bihar/Bihor Mountains one of the “least known regions in the Austrian Monarchy,” Schmidl offered his work as small contribution to Vaterlandskunde and one, he hoped, that would inspire others to follow him into the region. The book provided a detailed analysis of the mountains' hydrography, topography, flora, and fauna. The biological diversity of the region especially excited Schmidl, and his discoveries included four new species of plants and a new species of animal (a leech found only in thermal waters). Schmidl was no less impressed by the ethnographic diversity of this region. Although Romanians belonging to the Greek Catholic and Eastern Orthodox churches comprised the vast majority of the population, Schmidl counted six ethnic groups and as many religions in the mountains. According to Schmidl, “national agitation” was “entirely foreign” to the region, whose inhabitants enjoyed peaceful and fraternal relations with one another. The Romanians, he underlined, “are among the most loyal in the Austrian monarchy and their devotion to the dynasty is unfeigned and unshakeable.”
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Tēraudkalns, Valdis. "INTERACTION BETWEEN RELIGION AND POLITICS UN WESTERN AND EASTERN EUROPE: THE COMMON AND THE DISTINCTIVE FEATURES." Via Latgalica, no. 2 (December 31, 2009): 7. http://dx.doi.org/10.17770/latg2009.2.1607.
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The common and the distinctive features in the interaction between religion and politics in Western and Eastern Europe are discussed in the paper. At the beginning, the relative, flowing character of the concepts used is outlined, and the difficulties are indicated in making generalizations, since Europe sees great diversity regarding the involvement of religions in politics. The author also outlines the causes for greater interest of religious groups in politics – a large number of religious practitioners refuse to acquiesce with the place allocated for religion in the private space, where it was positioned by the Enlightenment. In the civil society, which strives to facilitate the participation of various society strata in the political process, the new tendency should not be perceived negatively. Full-value existence of democracy is inconceivable without the principles of solidarity and justice and public awareness of them, however, these are ethical categories. Increase of intolerance in many places of Europe makes one reflect upon the fact that the agreement of the public majority about the minimum common values is quite indispensable. However, in a secular state, religious groups cannot claim privileges and situation control. This is impossible also due to the fact that collisions of ideas are taking place also in religions and their movements themselves, and therefore, a discussion about the content and quality of politics is not to be perceived in a simplified way as a dialogue between the secular part of the society and the religious practitioners, but at the same time it is a conversation (often stressful) within the religious groups. The common features of the process of interaction between the Eastern and Western Europe: (1) increase of the role of religion in public space characteristic of post-secular society; (2) religion is a social phenomenon, therefore, unavoidably, the opinions and activities of its practitioners affect politics; (3) secularization, although on a different degree, affect all Member States of the European Union; (4) all the more actively, religious minorities announce themselves in public space. The different features: (1) in Eastern Europe, a larger number of people trust in churches than in Western Europe, which increases their role also among a large part of population who use to be secularly oriented on the daily routine; (2) the religious organizations in Eastern, more than in Western Europe, conceive spirituality as primarily directed towards maintaining definite ethical standards; (3) in Eastern Europe many religious organizations still are forming relations with the state and the public majority according to the principle of medieval Christendom, which provided special privileges for the church; (4) in Eastern, more than in Western Europe, the religious organizations are more sympathizing to the rightist forces. The religious groups, alongside with other non-governmental organizations, can provide an essential contribution in the discussions about the Western democratic models in the future, but they must be able to “translate” their ideas into rational arguments understandable to the secular society, avoiding theological naivety, which sees sacred texts as a monolith system of values to be transferred directly to the contemporary society.
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Vogelaar, Huub. "Ecumenical Relationships in Estonia." Exchange 37, no. 2 (2008): 190–219. http://dx.doi.org/10.1163/157254308x278585.
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AbstractThe dramatic changes in the political, economic, cultural and religious panorama in Eastern Europe between 1989 and 1991 demanded new responses from both churches and ecumenical bodies. Also in Estonia the churches were suddenly faced with changes in legislation on religious denominations and church-state relations were entailed to provide for the restitution of church property. Other questions at stake were: how do churches understand themselves in the new circumstances? How are their relations to one another? And what is their role in the new society? In addition the churches in Estonia also had to struggle with the answers in a profound secular context. As a country in the former communist Eastern Europe Estonia tells its own newsworthy story. This article highlights the ecumenical relations and developments since 1991 in Estonia.
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Borshch, Irina. "International Law and the Orthodox Church: Ideas of M. V. Zyzykin in the 1930s." Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, no. 1 (2021): 176–201. http://dx.doi.org/10.17323/1728-192x-2021-1-176-201.
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The article discusses the ideas of Mikhail V. Zyzykin (1880–1960) about the contribution of the Church to international law in the context of its history and the international relations in the 1930s. Special attention is paid to the relation of Orthodoxy to international law, since Zyzykin is one of the few jurists who have studied in detail the influence of the Orthodox Church tradition on the law of nations. His works on this subject (first of all, an essay The Church and International Law (1937), based on a report at the Oxford conference of practical Christianity in 1937), remain little known to social and political science. The article considers the main provisions of Zyzykin about the origin of international law in medieval Europe with the participation of the Church in the context of the positions of other international lawyers (Taube, Martens, Kamarovsky, Nys, Bluntschli). It contains a comparative characteristic of the attitude to international law of the three Christian denominations (Catholicism, Protestantism, and Orthodoxy) according to Zyzykin and his idea of the Christian West and East “asymmetric” international contribution (the East was represented initially by the Eastern Roman Empire, and then by the Russian Empire). The fourth part describes the most original part of Zyzykin’s ideological legacy: a comparison of two vulnerable attempts of international organization, the Holy Alliance in the XIX century and the League of Nations in the XX century.
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Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world." Medjunarodni problemi 64, no. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.
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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.
9
Payne, Daniel P. "Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth." Nationalities Papers 35, no. 5 (2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
10
Yarotskiy, Petro. "Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations." Religious Freedom 1, no. 19 (2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.
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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.
11
Florescu, Marius. "Dogmatic Questions and Practical Issues in the Unnoficial Bilateral Theological Dialogue between the Eastern Orthodox Churches and the Oriental Orthodox Churches." Review of Ecumenical Studies Sibiu 11, no. 3 (2019): 456–72. http://dx.doi.org/10.2478/ress-2019-0032.
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Abstract In the following study we will try to identify some dogmatic aspects and practical issues which have resulted from the dialogue between the Eastern Orthodox Churches and the Oriental Orthodox Churches, that occurred between the 1960’s and the 1980’s, just in the beginning of the theological dialogue, in the so-called unofficial dialogue. We will mainly underline the non-theological factors that shaped the bilateral relations between these Christians over the centuries and when the dialogue was initiated.
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O’Donovan, Oliver. "Moral Disagreement in Anglican – Roman Catholic Relations." Ecclesiology 17, no. 2 (2021): 177–93. http://dx.doi.org/10.1163/17455316-17020002.
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Abstract The belief that the Anglican and Roman Catholic churches were divided by moral disagreements came to prominence in the early 1980s and affected the direction of ecumenical dialogue. But no moral disagreements go back to the Reformation era, and the perception of moral difference has undergone many changes since that time, especially reflecting differences of social and political setting. A moral agreement or disagreement is difficult to chart with precision. It is not embodied in a formulation of moral doctrine, since moral reason functions on two planes, that of evaluative description and that of deliberation and decision. Disagreement is phenomenologically present as offence, which has its own dynamic of expansion. Addressing offence, a task involving lay, theological and episcopal contributions, is the primary way in which moral agreement has to be sought and defended.
13
Stern, Andrew. "Southern Harmony: Catholic-Protestant Relations in the Antebellum South." Religion and American Culture: A Journal of Interpretation 17, no. 2 (2007): 165–90. http://dx.doi.org/10.1525/rac.2007.17.2.165.
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AbstractThis essay seeks to recover the experiences of Catholics in the antebellum South by focusing on their relations with Protestants. It argues that, despite incidents of animosity, many southern Protestants accepted and supported Catholics, and Catholics integrated themselves into southern society while maintaining their distinct religious identity. Catholic–Protestant cooperation was most clear in the public spaces the two groups shared. Protestants funded Catholic churches, schools, and hospitals, while Catholics also contributed to Protestant causes. Beyond financial support, each group participated in the institutions created by the other. Catholics and Protestants worshipped in each other's churches, studied in each other's schools, and recovered or died in each other's hospitals. This essay explores a series of hypotheses for the cooperation. It argues that Protestants valued Catholic contributions to southern society; it contends that effective Catholic leaders demonstrated the compatibility of Catholicism and American ideals and institutions; and it examines Catholic attitudes towards slavery as a ground for religious harmony. Catholics proved themselves to be useful citizens, true Americans, and loyal Southerners, and their Protestant neighbors approvingly took note. Catholic–Protestant cooperation complicates the dominant historiographical view of interreligious animosity and offers a model of religious pluralism in an unexpected place and time.
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Titarenko, Larissa. "Religious Pluralism in Post-communist Eastern Europe." Anthropological Journal of European Cultures 19, no. 1 (2010): 40–53. http://dx.doi.org/10.3167/ajec.2010.190104.
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There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.
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West, Helga Sofia. "Renegotiating Relations, Structuring Justice: Institutional Reconciliation with the Saami in the 1990–2020 Reconciliation Processes of the Church of Sweden and the Church of Norway." Religions 11, no. 7 (2020): 343. http://dx.doi.org/10.3390/rel11070343.
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Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also “Sami” or “Sámi”), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church’s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.
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Блохин, В. С. "The Construction of Russian Orthodox Churches in Erebuni." Вестник Рязанского государственного университета имени С.А. Есенина, no. 2(67) (July 23, 2020): 16–24. http://dx.doi.org/10.37724/rsu.2020.67.2.002.
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Актуальность выбранной тематики определяется современным состоянием связей между Русской православной и Армянской апостольской церквами. Систематический характер данные связи приобрели после вхождения Восточной Армении в состав России. В настоящее время деятельность православных храмов на территории Армении и армянских епархий в России является одним из факторов, способствующих укреплению не только церковных, но и политических отношений между двумя государствами. Цель статьи — анализ феномена возникновения русских православных храмов в административном центре Восточной Армении — Эривани (совр. Ереван, Республика Армения), во второй половине XIX — начале XX века. Кратко приводится степень изученности указанной тематики. Предмет исследования составляет комплекс обстоятельств, связанных с процессом появления русских православных храмов в Эривани. На основании неопубликованных ранее архивных источников из фондов Национального архива Республики Армения воссозданы детали строительства церковноприходской школы и Николаевского православного кафедрального собора, показаны технические недостатки здания собора, обнаружившиеся в ходе его использования для богослужебных целей, приведены имена и фамилии первых священнослужителей собора. Проанализированный материал позволяет сформулировать вывод об укреплении к рубежу XIX–XX веков позиций Русской православной церкви в Восточной Армении в целом и в Эривани как губернском центре в частности, что было вызвано в наибольшей степени политическими мотивами: активизацией русификаторского курса в Закавказье, стремлением Российского правительства воздействовать на русских сектантов. Историческое значение процесса возникновения православных храмов в Эривани заключается, во-первых, в появлении традиций русского православия в будущей столице Армении, во-вторых, в создании обстоятельств для учреждения Эриванского (Ереванского) викариатства Русской православной церкви в 1912 году и, в-третьих, в поддержании межконфессиональных связей между Русской православной и Армянской апостольской церквами в современных условиях. The present state of relations between the Russian Orthodox Church and the Armenian Apostolic Church accounts for the relevance of the issues discussed in the article. When Eastern Armenia became part of Russia, the relations between the Russian Orthodox Church and the Armenian Apostolic Church acquired a systemic character. In our time, Russian Orthodox churches functioning in the territory of Armenia and Armenian eparchies promote religious and political connections between the two countries. The aim of the article is to analyze the construction of Russian Orthodox churches in Erebuni, the administrative center of Eastern Armenia (now known as Yerevan, the capital of the Republic of Armenia) in the late 19th— early 20th centuries. The article explores the circumstances associated with the appearance of Russian Orthodox churches in Erebuni. The article investigates previously unpublished archival documents stored in the National Archival Fund of the Republic of Armenia. The article reconstructs the details of the construction of St. Nicolas Orthodox Cathedral and Erebuni parochial school. The article shows some architectural drawbacks of the cathedral which became obvious when the cathedral was opened and started functioning. The article provides names and surnames of the first priests who served in the cathedral. The analyzed data enables the author to conclude that at the turn of the 19th — 20th centuries, the Russian Orthodox church strengthened its position in Erebuni and in Eastern Armenia, in general. The situation was politically motivated by the pro-Russian sentiments Transcaucasia and by the desire of the Russian government to exert pressure on Russian sectaries. The appearance of Russian Orthodox churches in Erebuni is historically significant, for it encouraged the spread of Russian Orthodox traditions in the capital of Armenia, promoted the establishment of the Armenian Apostolic Vicariate in Russia in 1912, and encouraged the inter-confessional relations between the Russian Orthodox Church and the Armenian Apostolic Church in modern conditions.
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Drakopoulou, Eugenia. "Comments on the artistic interchange between conquered Byzantium and Venice as well as on its political background." Zograf, no. 36 (2012): 179–88. http://dx.doi.org/10.2298/zog1236179d.
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Political choices and historical imperatives dictated a rapprochement of the Eastern and Western Churches in the fifteenth and sixteenth centuries. The Venetian state, attracted by the superiority of Byzantine culture, always coveted a seat among its beneficiaries, while renowned Byzantine exiles sought Venetian assistance against the Ottomans. The Orthodox artworks they brought with them, gave the artists of Renaissance Venice the opportunity to commune with the art of Constantinople, creating new cultural contributions. In the first decades of the sixteenth century, the political and religious alliances of Ohrid and the West were associated with a Venetian-inspired artistic revival in painting on the territory of the Archbishop of Ohrid.
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Stokolos, Nadiya. "Greek-Catholic and Roman Catholic Relations in the Austro-Hungarian Empire: the Problem of Latinization and Ukrainization." Ukrainian Religious Studies, no. 16 (December 5, 2000): 31–40. http://dx.doi.org/10.32420/2000.16.1111.
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Although the Greek Catholic Church was not a decisive factor in national self-determination in Galicia, it made a significant contribution to overcoming the crisis of national identity in the nineteenth century. The Eastern rite was one of the most advanced factors that distinguished Greek Catholics from Roman Catholics, Ukrainians from the Poles. Language differences were not so great as to distinguish Galician Ukrainians from Galician Poles. Both languages borrowed so much from one another over centuries that became mutually comprehensible, close, that threatened the Rusyns (Ukrainians) of Galicia not only linguistic, but also ethnic assimilation. At the beginning of the nineteenth century. The most comprehensible thing was the interpretation of the Rusyn (Ukrainian) language of the Galician as a dialect of the Polish. Therefore, in the nineteenth century. an attempt was made to force the Ukrainians to switch to the Latin alphabet.
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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 60, no. 1-2 (1986): 55–112. http://dx.doi.org/10.1163/13822373-90002066.
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-John Parker, Norman J.W. Thrower, Sir Francis Drake and the famous voyage, 1577-1580. Los Angeles: University of California Press, Contributions of the UCLA Center for Medieval and Renaissance Studies Vol. 11, 1984. xix + 214 pp.-Franklin W. Knight, B.W. Higman, Trade, government and society in Caribbean history 1700-1920. Kingston: Heinemann Educational Books, 1983. xii + 172 pp.-A.J.R. Russel-Wood, Lyle N. McAlister, Spain and Portugal in the New World, 1492-1700. Minneapolis, University of Minnesota Press, Europe and the World in the Age of Expansion Volume III, 1984. xxxi + 585 pp.-Tony Martin, John Gaffar la Guerre, The social and political thought of the colonial intelligentsia. Mona, Jamaica: Institute of Social and Economic Research, University of the West Indies, 1982. 136 pp.-Egenek K. Galbraith, Raymond T. Smith, Kinship ideology and practice in Latin America. Chapel Hill NC: University of North Carolina Press, 1984. 341 pp.-Anthony P. Maingot, James Pack, Nelson's blood: the story of naval rum. Annapolis MD, U.S.A.: Naval Institute Press and Havant Hampshire, U.K.: Kenneth Mason, 1982. 200 pp.-Anthony P. Maingot, Hugh Barty-King ,Rum: yesterday and today. London: William Heineman, 1983. xviii + 264 pp., Anton Massel (eds)-Helen I. Safa, Alejandro Portes ,Latin journey: Cuban and Mexican immigrants in the United States. Berkeley: University of California Press, 1985. xxi + 387 pp., Robert L. Bach (eds)-Wayne S. Smith, Carlos Franqui, Family portrait wth Fidel: a memoir. New York: Random House, 1984. xxiii + 263 pp.-Sergio G. Roca, Claes Brundenius, Revolutionary Cuba: the challenge of economic growth with equity. Boulder CO: Westview Press and London: Heinemann, 1984. xvi + 224 pp.-H. Hoetink, Bernardo Vega, La migración española de 1939 y los inicios del marxismo-leninismo en la República Dominicana. Santo Domingo: Fundación Cultural Dominicana, 1984. 208 pp.-Antonio T. Díaz-Royo, César Andreú-Iglesias, Memoirs of Bernardo Vega: a contribution to the history of the Puerto Rican community in New York. Translated by Juan Flores. New York and London: Monthly Review, 1984. xix + 243 pp.-Mariano Negrón-Portillo, Harold J. Lidin, History of the Puerto Rican independence movement: 20th century. Maplewood NJ; Waterfront Press, 1983. 250 pp.-Roberto DaMatta, Teodore Vidal, Las caretas de cartón del Carnaval de Ponce. San Juan: Ediciones Alba, 1983. 107 pp.-Manuel Alvarez Nazario, Nicolás del Castillo Mathieu, Esclavos negros en Cartagena y sus aportes léxicos. Bogotá: Institute Caro y Cuervo, 1982. xvii + 247 pp.-J.T. Gilmore, P.F. Campbell, The church in Barbados in the seventeenth century. Garrison, Barbados; Barbados Museum and Historical Society, 1982. 188 pp.-Douglas K. Midgett, Neville Duncan ,Women and politics in Barbados 1948-1981. Cave Hill, Barbados: Institute of Social and Economic Research (Eastern Caribbean), Women in the Caribbean Project vol. 3, 1983. x + 68 pp., Kenneth O'Brien (eds)-Ken I. Boodhoo, Maurice Bishop, Forward ever! Three years of the Grenadian Revolution. Speeches of Maurice Bishop. Sydney: Pathfinder Press, 1982. 287 pp.-Michael L. Conniff, Velma Newton, The silver men: West Indian labour migration to Panama, 1850-1914. Kingston: Institute of Social and Economic Research, University of the West Indies, 1984. xx + 218 pp.-Robert Dirks, Frank L. Mills ,Christmas sports in St. Kitts: our neglected cultural tradition. With lessons by Bertram Eugene. Frederiksted VI: Eastern Caribbean Institute, 1984. iv + 66 pp., S.B. Jones-Hendrickson (eds)-Catherine L. Macklin, Virginia Kerns, Woman and the ancestors: Black Carib kinship and ritual. Urbana IL: University of Illinois Press, 1983. xv + 229 pp.-Marian McClure, Brian Weinstein ,Haiti: political failures, cultural successes. New York: Praeger (copublished with Hoover Institution Press, Stanford), 1984. xi + 175 pp., Aaron Segal (eds)-A.J.F. Köbben, W.S.M. Hoogbergen, De Boni-oorlogen, 1757-1860: marronage en guerilla in Oost-Suriname (The Boni wars, 1757-1860; maroons and guerilla warfare in Eastern Suriname). Bronnen voor de studie van Afro-amerikaanse samenlevinen in de Guyana's, deel 11 (Sources for the Study of Afro-American Societies in the Guyanas, no. 11). Dissertation, University of Utrecht, 1985. 527 pp.-Edward M. Dew, Baijah Mhango, Aid and dependence: the case of Suriname, a study in bilateral aid relations. Paramaribo: SWI, Foundation in the Arts and Sciences, 1984. xiv + 171 pp.-Edward M. Dew, Sandew Hira, Balans van een coup: drie jaar 'surinaamse revolutie.' Rotterdam: Futile (Blok & Flohr), 1983. 175 pp.-Ian Robertson, John A. Holm ,Dictionary of Bahamian English. New York: Lexik House Publishers, 1982. xxxix + 228 pp., Alison Watt Shilling (eds)-Erica Williams Connell, Paul Sutton, Commentary: A reply from Williams Connell (to the review by Anthony Maingot in NWIG 57:89-97).
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Doe, Norman. "Canon Law and Communion." Ecclesiastical Law Journal 6, no. 30 (2002): 241–63. http://dx.doi.org/10.1017/s0956618x0000449x.
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This paper deals, in an introductory way, with the role which the canon law of individual Anglican churches plays in the wider context of the global Anglican Communion. Part I reflects on the two main experiences which Anglicans have concerning ecclesial order and discipline: that of the juridical order of each particular church, and that of the moral order of the global communion; it also examines canonical dimensions of inter-Anglican conflict. Part II deals with the contributions which individual canonical systems, the Anglican common law (induced from these systems), and the canonical tradition currently make to global communion. Part III assesses critically these contributions, their strengths and weaknesses, illustrates the potential of individual canonical systems for the development of global communion, and reflects on practical ways in which that potential might be fulfilled. Generally, the paper aims to stimulate discussion as to whether there exists a sufficient understanding of Anglican common law to justify: (a) the issue, by the Primates Meeting, of a statement of this, being a description, which itself would not have the force of law, of those parts of Anglican common law which deal with inter-Anglican relations, (b) incorporation of the statement by individual churches in their own legal systems, so that (c) each church has a meaningful and binding body of communion law. in order (cl) to enhance global communion and inter-Anglican relations, and to reduce the likelihood of inter-church disagreement.
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Marinello, T. J. "In Academia for the Church. Eastern and Central European Theological Perspectives." European Journal of Theology 28, no. 1 (2020): 87–88. http://dx.doi.org/10.5117/ejt2019.1.015.mari.
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ZusammenfassungDiese Sammlung von Aufsätzen wurde verfasst von Akademikern und Wissenschaftlern aus Ost- und Mitteleuropa, und handelt über die notwendige, aber nicht immer einfache Beziehung zwischen Wissenschaft und Kirche. Die Beiträge weisen eine weite Vielfalt von Meinungen, Disziplinen und Denominationen auf. Die meisten Kapitel werfen einen wohlreflektierten und zuweilen herausfordernden Blick auf die Beziehung zwischen Wissenschaft und Kirche. Die Beiträge konzentrieren sich hauptsächlich auf spezielle Belange, die für Ost- und Mitteleuropa relevant sind. Dennoch werden alle Leser, die im wissenschaftlichen Bereich arbeiten oder damit zu tun haben, die Anliegen erkennen und anerkennen, mit denen sich die Autoren auseinandergesetzt haben.RésuméCet ouvrage contient une collection de contributions émanant de spécialistes d’Europe de l’est et d’Europe centrale au sujet de la relation entre le monde académique et l’Église, à la fois nécessaire mais pas toujours aisée. On y rencontre une grande variété d’opinions, de disciplines, de dénominations. La plupart de ces textes apporte une réflexion nourrie sur le sujet avec, parfois, une approche stimulante. Bien que les auteurs se concentrent essentiellement sur les problèmes spécifiques qui se posent en Europe orientale et centrale, tout lecteur du monde académique ou lié au monde académique reconnaîtra et appréciera les préoccupations exprimées par les auteurs.SummaryThis is a collection of essays concerning the necessary but not always easy relationship between the academy and the Church, written by academics and scholars from eastern and central Europe. The essays display a wide variety of opinions, disciplines and denominations, and the ability to communicate clearly. Most chapters take a thoughtful and, at times, thought-provoking look at the relationship between the academy and the Church. While they are mainly focused on specific issues in eastern and central Europe, any reader working in or with the academy will recognise and appreciate the concerns with which the authors grappled.
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SARABIEV, A. V. "“Oriental” Churches of Levant and Mesopotamia in Continuing Social Fragmentation." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 150–68. http://dx.doi.org/10.23932/2542-0240-2018-11-4-150-168.
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In the present difficult circumstances in the Middle East, the position of the so-called Oriental Churches, which is united by the similarity of the liturgical language, the language of the patristic and historical heritage – Syriac, is indicative. The pre-Chalcedon faith confession of these Christians and their special Eastern church rites, despite the separation of the Uniate Catholic communities, gave them an identity that persists to this day. The fate of these ancient autochthonous Christian communities was formed not only in conditions of an alien and heterodox environment, but also in isolation, and even confrontation with the main branches of Christianity. Now, serious efforts are being made by them in the mainstream of the activities of world supra-church structures, primarily the World Council of Churches. A characteristic feature of these communities are relatively prosperous diasporal communities, which far exceed the number of co-religionists in their historical homeland, and therefore, an important part of the ministry of their church hierarchy has become diverse contacts with foreign dioceses. Moreover, against the backdrop of the rise of the national aspirations of the Kurds – their neighbors in the territories of historical settlement – the national argument often referring to the Aramaic or Assyrian origin is often used. The vulnerable position of the flock of these ancient but few communities in the Middle East forces them to seek material, and sometimes even political, support abroad. Russia is still using the resource of only inter-church relations, which once showed its inadequacy, but at the same time the development of cultural ties with these communities in their homeland, the financial recharge of these projects on a secular basis could also contribute to strengthening our country’s image in the Middle East. The implementation of cultural, scientific and educational initiatives to support “Oriental” communities could become additional direction for Russia’s fruitful participation in the fate of the region, could prevent fragmentation of the Middle Eastern societies, to improve the situation of these communities and to normalize interfaith relations in general.
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Bjelajac, Branko. "Mission in Central and Eastern Europe: Realities, Perspectives, Trends." European Journal of Theology 28, no. 2 (2020): 178–81. http://dx.doi.org/10.5117/ejt2019.2.010.bjel.
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SummaryThis book contains a large collection of papers which report on missional activities in Central and Eastern Europe, especially on initiatives based in local churches and oriented towards society. It looks across denominational lines, from Eastern Orthodox to Roman Catholic, Protestant and various neo-Protestant churches. This is a very stimulating volume which discusses a much-neglected area in Europe from the perspective of missionary practice, presenting old and new forms of mission, as well as ways forward. It is one of the few publications that addresses aspects of mission in this part of Europe, and presents valuable reading for mission agencies, seminaries and churches.The book contains contributions by more than thirty authors and has sections on reasons for mission; the Orthodox and mission; the Catholics and mission; ecumenical mission; mission in Romania; immigrants, churches, dialogue; theological education as mission; and dialogue, public sphere and mission.RésuméCet ouvrage contient un ensemble de nombreux essais relatant l’activité missionnelle en Europe centrale et en Europe de l’Est, et faisant état plus particulièrement d’initiatives à partir d’Églises locales et orientées vers la société. Il considère ce qui se fait dans des dénominations très diverses, allant des Églises orientales orthodoxes aux communautés catholiques romaines en passant par les Églises protestantes et néo-protestantes. L’ouvrage est très stimulant et aborde un domaine très négligé en Europe sous l’angle de la pratique missionnaire, en présentant des formes anciennes et nouvelles d’activité missionnaire et en proposant des pistes pour l’avenir. C’est l’une des rares publications traitant des aspects de l’entreprise missionnaire en Europe, et son apport est utile pour les sociétés missionnaires, les facultés de théologie et les Églises.Plus de trente auteurs ont contribué à cet ouvrage qui comporte des sections sur : les raisons de l’oeuvre missionnaire, les chrétiens orthodoxes et la mission, les catholiques et la mission, la mission oecuménique, la mission en Roumanie, les Églises et les immigrés, l’aspect missionnaire de la formation théologique, la mission et l’espace public.ZusammenfassungDieses Buch enthält eine umfangreiche Sammlung von Vorträgen über Missionsaktivitäten in Zentralund Osteuropa, die vor allem auf die Initiativen von Ortsgemeinden zurückgehen und auf die Gesellschaft abzielen. Es weitet den Horizont über die Grenzen von Denominationen hinaus, von den orthodoxen Kirchen Osteuropas bis zur römisch-katholischen Kirche, zu den protestantischen Kirchen und den neoprotestantischen Freikirchen. Dieser ausnehmend inspirierende Band erörtert einen in Europa sehr vernachlässigten Bereich aus der Perspektive missionarischer Praxis; er behandelt traditionelle und neuere Formen von Mission sowie mögliche Wege in die Zukunft. Dabei handelt es sich um eine von wenigen Veröffentlichungen, die sich mit Aspekten von Mission in diesem Teil Europas befassen und wertvollen Lesestoff für Missionsgesellschaften, Ausbildungsstätten und Gemeinden bieten.Das Werk enthält Beiträge von mehr als dreißig Autoren und Abschnitte über Motive und Ziele von Mission, Orthodoxe und Mission, Katholiken und Mission sowie über ökumenische Mission; es befasst sich mit Mission in Rumänien, Immigranten, Gemeinden und Dialog; es reflektiert über theologische Ausbildung als Mission und über Dialog, den öffentlichen Raum und Mission.
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Moumtaz, Nada. "Sharia and Kinship in the Ottoman Eastern Mediterranean." Comparative Studies of South Asia, Africa and the Middle East 39, no. 2 (2019): 353–57. http://dx.doi.org/10.1215/1089201x-7586863.
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Abstract This essay engages Beshara Doumani's Family Life in the Ottoman Mediterranean. It highlights Doumani's significant deconstruction of the culturalist assumptions of the category of the Arabor Muslim family. Based on the wealth of the archive uncovered by Doumani, the essay calls for further engagement with the Islamic legal tradition in the analysis of sharia court records in order to better understand the relation between state, law, and community. Finally, it elaborates on Doumani's important contributions to the anthropology of kinship.
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Schmoller, Andreas. "Ecumenical Engagement with Eastern Minority Churches in Muslim States: Pro Oriente’s Encounters and Legacies in Syria and Egypt." Islam and Christian–Muslim Relations 30, no. 2 (2019): 195–209. http://dx.doi.org/10.1080/09596410.2019.1599194.
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Buchenau, Klaus. "What Went Wrong? Church–State Relations in Socialist Yugoslavia." Nationalities Papers 33, no. 4 (2005): 547–67. http://dx.doi.org/10.1080/00905990500354046.
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Yugoslavia's socialism was always a special case when compared with other states in the eastern part of Europe, and so was its religious policy. In the 1960s, Yugoslavia adopted a rather liberal stance towards its religious communities. The state interfered less in the internal affairs of the churches than it did in most states in the Warsaw Pact. Even Croat Cardinal Franjo Kuharić, who was otherwise very critical towards Tito's Yugoslavia, had to admit in 1987,The Pope freely appoints bishops, without the intervention of the government. The church is free in its inner administration: there is no numerus clausus, neither for priests nor for the order's candidates. The bishops appoint and transfer priests without hindrance, without government interference. Bishops, priests and believers are free to gather in church rooms and don't have to apply for special permits. The orders can exist and function, although within the frames of law. The freedom of motion in- and outside the country is not hampered, though it may happen that-in our conviction, without justification-priests' passports are taken away. The freedom of the religious press is also one of the positive facts.
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Popa, Ion. "Nationalism, Conspiracy Theories, and Antisemitism in the Transylvanian Greek Catholic Newspaper Dumineca on the Eve of the Holocaust (1936–1940)." Holocaust and Genocide Studies 34, no. 1 (2020): 63–79. http://dx.doi.org/10.1093/hgs/dcaa005.
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Abstract In the first half of the twentieth century churches in Eastern Europe often promoted extreme nationalism and antisemitism. Their very effectiveness discouraged many bystanders from helping Jews during the Holocaust. Here the author studies a little-known journal published by the Greek Catholic (Uniate) bishopric of Maramureş, a Transylvanian province of Romania (and Hungary from 1940 to 1944) with a significant Jewish population. This journal contributed to a climate in which the Christian population would look on with equanimity or even assist as the Nazi New Order pursued the mass murder of all Jews.
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Rahmany, Gulab Mir. "Social Development Through International Relations." Khazanah Sosial 3, no. 1 (2021): 22–32. http://dx.doi.org/10.15575/ks.v3i1.10711.
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With the horrific incident on September 11 in the US, the US armed forces entered Afghanistan to shut the door to terrorism. Now, Afghanistan opens a new page for Afghanistan's internal and external political system. Afghanistan as a country that has pursued regional cooperation from neighboring countries, especially from India. India is the most promising country for Afghanistan's foreign policy and diplomatic relations in areas such as economic, cultural, technical, capacity building, military and other growth. The purpose of this study is to examine the development process of the two countries India and Pakistan in an effort to establish international relations. With a qualitative approach This research resulted in India being one of the countries which, after September 11, 2001, and the leadership of the Taliban, succeeded in gaining more opportunities for the people of Afghanistan. His non-hostile contributions to Middle Eastern and Middle Eastern countries have created a special place for the people of Afghanistan. India after independence in 1947, started friendly relations with Afghanistan two years later, until now, has enthusiastically and dedicably made their contribution to Afghanistan. The people of Afghanistan in this case get many benefits from India's bilateral relations, namely the construction of the Salma Dam in Herat, Delaram Road Development, Allotment of 1000 Afghan Student Scholarships in Human Resource Development per year, the Repair of the Afghan Foreign Minister Complex, the establishment of the Afghan Parliament Building, the Opening of Chabahar Port, Strengthening the Equipment of the Afghan Military Forces, Air Corridors, and India's efforts to get Afghanistan to gain Membership in Regional Cooperation Bodies such as SAARC, BRICS, Asia Heart 'Istanbul Process'.
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Beliakova, N. A., and V. P. Bilotas. "The Election of John Paul II: the Reaction from the Soviet Union." Russian Journal of Church History 1, no. 4 (2020): 5–21. http://dx.doi.org/10.15829/2686-973x-2020-4-46.
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The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.
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Beliakova, N. A., and V. P. Bilotas. "The Election of John Paul II: the Reaction from the Soviet Union." Russian Journal of Church History 1, no. 4 (2020): 5–21. http://dx.doi.org/10.15829/2686-973x-2020-4-46.
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The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.
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David, Zdeněk V. "The Strange Fate of Czech Utraquism: The Second Century, 1517–1621." Journal of Ecclesiastical History 46, no. 4 (1995): 641–68. http://dx.doi.org/10.1017/s0022046900080477.
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This article aims to reassess current historical judgements on the Czech Utraquist Church during the second century of its existence, from 1517 to 1621. It seeks to outline the special problems which Bohemian Utraquism faced as a religious via media, partly viewed from the comparative perspective of the kindred phenomenon of the post-Reformation Church of England. After a discussion of the historiographic issues, the focus is on the distinctive development of sixteenth-century Utraquism and its relations to English theology and eastern Orthodoxy. The Church's intermediate position between the Church of Rome and the fully reformed Protestant Churches is then explored more systematically through the writings of the authoritative, but neglected, theologian of sixteenth-century Utraquism, Bohuslav Bílejovský.
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Jotischky, Andrew. "The Carmelite Order and Greek Orthodox Monasticism: a Study in Retrospective Unity." Studies in Church History 32 (1996): 117–29. http://dx.doi.org/10.1017/s0424208400015370.
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On his embassy from Constantinople to the papal curia in 1339, the Greek Orthodox envoy Barlaam confided to Benedict XII his pessimistic belief that genuine union between the Churches was rendered impossible less by theological difference than by the shared history of relations between eastern and western Christendom: It is not so much the difference in doctrine that alienates the hearts of the Greeks from you as the hatred against the Latins that has entered their souls because of the great number of evils they have suffered at the hands of the Latins at different times, and which they still suffer every day. Unless this hatred is dispelled, union can never be achieved.
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Yelenskyі, Viktor. "Eastern Orthodoxy in the processes of the post-communist political transformations." Political Studies, no. 1 (2021): 123–41. http://dx.doi.org/10.53317/2786-4774-2021-1-8.
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It is a sort of truism in the social sciences that since the late 1970s the world has been witnessing the great return of religion into global politics and international relations. Paradigm shift in theorists’ concepts and practitioners’ perception of previously underestimated dimension were tremendously influenced by the chain of events signaled the new role of religion in politics, and among them by the explosive religious revival in countries where the Eastern Orthodoxy was the majority religion which started even well before the collapse of the USSR and Yugoslavia. Eastern Orthodoxy is the major religious denomination in 12 European countries, all but two of which (Greece and Cyprus) are former communist states. In this perspective , reasoning over Orthodoxy’s destiny is to greater extent reasoning over the post-communist political development as a phenomenon. Article proves that Eastern Orthodoxy provided post-communist states with symbolism and common ideological ground for both leftists and rightists, former communists and former dissenters, and extended a symbolic framework to the so-called Soviet people who lost the sense of belonging and were searching for their new identity. Orthodox Churches that saw itself and were widely perceived as the historic repository of nationhood, national values, and, quite often, as the savior of a nation's very existence, suggested itself as a main actor in the process of new identity building. Orthodoxy became the primary vehicle for the awakening of collective identity for the groups surrounded by or competed with groups of different religions. This trend was very clear in some of the episodes which marked the first postcommunist decade. Conflicts in the former Yugoslavia, the northern Caucasus and Transcaucasia were given a strong religious emphasis and religion was rapidly turned into the factor of political and national mobilization. At the same time, the aspiration of the newly independent states to gain the independence of their churches from Moscow and Belgrade has created an additional powerful geopolitical source of tension. While the process of bestowing Autocephaly to the Orthodox Church in Ukraine that met with fierce resistance from the Russian state, showed how far Russia could go to maintain ecclesiastical control over Ukraine. And also, what is the role of Orthodoxy as a symbolic and institutional resource in contemporary political processes. Key words: religion and politics, Eastern Orthodoxy, Post-Communist transformations
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Lucas, Phillip Charles. "Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States." Nova Religio 7, no. 2 (2003): 5–23. http://dx.doi.org/10.1525/nr.2003.7.2.5.
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This article considers two case studies of collective conversions to Eastern Orthodoxy to illustrate the most pressing challenges faced by ethnic Orthodox congregations who attempt to assimilate sectarian groups into their midst. I argue that these challenges include: 1) the different understandings of ecclesiology held by former Protestant sectarians and by "cradle" Orthodox believers; 2) the pan-Orthodox aspirations of sectarian converts versus the factionalism found in ethnically-based American Orthodox jurisdictions; 3) the differing pastoral styles of former sectarian ministers and Orthodox priests; 4) the tendency of sectarian converts to embrace a very strict reading of Orthodoxy and to adopt a critical and reformist attitude in relations with cradle Orthodox communities; and 5) the covert and overt racism that sometimes exists in ethnic Orthodox parishes. I suggest that the increasing numbers of non-ethnic converts to ethnic Orthodox parishes may result in increased pressure to break down ethnic barriers between Orthodox communities and to form a unified American Orthodox Church. These conversions may also lead to the growth of hybrid Orthodox churches such as the Charismatic Episcopal Church.
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Qilin, Fu. "Six theoretical paradigms of Eastern European Marxist aesthetics." Thesis Eleven 159, no. 1 (2020): 35–56. http://dx.doi.org/10.1177/0725513620945543.
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The conceptual and methodological contributions of Marxist aesthetics from Eastern European countries like Hungary, Yugoslavia, Poland, Czechoslovakia, Bulgaria, Romania, and East Germany were productive and significant despite various hurdles faced concerning institutionalization, legitimization and differing theoretical abuses. In its mode of inquiry and discursive practices, Eastern European Marxist aesthetics is both similar and dissimilar to its Western, Soviet, Russian and Chinese counterparts. The specificity here is the function of a unique geographical and socio-historical context, as well as interaction with other contemporary paradigms of thought. The innovative impulses of Eastern European Marxist aesthetics affected six scholarly domains: aesthetics of praxis, theory of realism, critique of modernity, semiotics, theory of genre and cultural theory. This paper provides a general survey of the intellectual achievements of Eastern European Marxist aesthetics across these six domains and will show how this theoretical tradition has influenced the modern history of ideas.
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Andaya, Barbara Watson. "Between Empires and Emporia: The Economics of Christianization in Early Modern Southeast Asia." Journal of the Economic and Social History of the Orient 53, no. 1-2 (2009): 357–92. http://dx.doi.org/10.1163/002249910x12573963244601.
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AbstractStudies of church connections to commercial interests in pre-nineteenth-century Southeast Asia have focused on the Catholic venture in the Spanish Philippines. This article uses a broader and more ecumenical framework to incorporate eastern Indonesia into this discussion by comparing the economic involvement of Spanish, Portuguese, and Dutch missionaries and church personnel. It contextualizes differences in church resources, secular oversight, and motivation, but also argues that clerical involvement with European economic ambitions helped to mark out a path toward the domestication of local Christianity. The perception of foreign priests and ministers as conduits for exploitation encouraged many Southeast Asian Christians to differentiate between the teachings of the religion they had adopted and the ways these teachings had been distorted in support of European control.La recherche de l’Asie du Sud-Est pré-moderne touchant au rapprochement des relations de l’Église d’avec les intérêts commerciaux porte habituellement sur l’entreprise catholiques des Philippines espagnoles. Cette contribution par contre, a un cadre spatial plus vaste et au point de vue religion plus oecuménique. L’étude y inclut l’Indonésie orientale et elle compare la participation économique des missionaires et du clergé, tant espagnols, tant portuguais, tant hollandais. D‘un part les différences des ressources ecclésiales, la supervision des laïques et la motivation cléricale sont étudiées d’après leur contexte, d’autre part la participation du clergé imbu d’ambitions économiques européennes est aussi explorée parce qu‘elle a favorisé les modes locales du christianisme. C’est que l’image des prêtres et des pasteurs rapaces auprès les populations de l’Asie du Sud-Est stimulaient ces peuples à distinguer entre la religion adoptés par eux et la déformation de l’ínstruction religieuse du clergé qui visait à faciliter le contrôle européen.
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BEGLOV, A. L. "International Activity of the Russian Orthodox Church during the “New Deal” Between the State and the Church. Periodization and the Elements of Crisis." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 104–29. http://dx.doi.org/10.23932/2542-0240-2018-11-4-104-129.
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The article describes the international activities of the Russian Orthodox Church of the Moscow Patriarchate during the “new deal” in the state-church relations (late 1930s – first half of the 1950s). Depending on the direction of the international activities of the Russian Church, which the Soviet leadership considered to be the priority of the moment, the author outlines five main stages of the “new deal”. The first stage dated to the late 1930s – 1943, when the “new policy” remained a secret policy of the Stalinist leadership aimed at including Orthodox religious structures in the new territories, included into the USSR in 1939–1940, into the management system of the Moscow Patriarchate, and then to establish contacts with allies on religious channels through the anti-Hitler coalition. The second stage occurred in 1943–1948, when the main efforts of church diplomacy were aimed at including the Orthodox Churches of Eastern Europe in the orbit the influence of the Moscow Patriarchate and (after 1945) an unsuccessful attempt was made to achieve the leading role of the Russian Orthodox Church in the world Orthodoxy. The third stage occurred in 1948– 1949, when the crisis of the “new deal” took shape. Finally, the fourth stage began after 1949 with the inclusion of the Russian Orthodox Church in the international movement for peace and overcoming the crisis of state-church relations. The author pays special attention to the Moscow meeting of the heads and representatives of the Orthodox Churches of 1948, which revealed a divergence in the interests of the state and the Church and launched a crisis of the “new deal”. In addition, the article makes an excursion into the history of foreign policy activity of representatives of the Russian Orthodox Church in the period before the 1917 revolution, as well as its international relations in the interwar period�
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Shim, Jaemin, and Sergiu Gherghina. "Measuring the mass-elite preference congruence: findings from a meta-analysis and introduction to the symposium." European Political Science 19, no. 4 (2020): 509–27. http://dx.doi.org/10.1057/s41304-020-00273-y.
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AbstractThe extensive scholarship devoted to the congruence of mass-elite policy preferences lacks consensus about the meaning, comparison, and measurement across political settings. This makes comparisons difficult and raises obstacles to advancing the debates. This symposium aims to identify the diversity of methodological choices and to reflect systematically on several key choices of particular importance in understanding the congruence. The contributions to the symposium compare and contrast how several types of measurement fare in diverse political contexts in Eastern Europe, Latin America, North Africa, and East Asia, and what we can learn from those methodological choices.
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Eigler, Friederike. "Moving Forward: New Perspectives on German-Polish Relations in Contemporary Europe." German Politics and Society 31, no. 4 (2013): 1–15. http://dx.doi.org/10.3167/gps.2013.310401.
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Since the end of the Cold War and the reconfiguration of the map ofEurope, scholars across the disciplines have looked anew at the geopoliticaland geocultural dimensions of East Central Europe. Although geographicallyat the periphery of Eastern Europe, Germany and its changing discourseson the East have also become a subject of this reassessment inrecent years. Within this larger context, this special issue explores thefraught history of German-Polish border regions with a special focus oncontemporary literature and film.1 The contributions examine the representationof border regions in recent Polish and German literature (IreneSywenky, Claudia Winkler), filmic accounts of historical German and Polishlegacies within contemporary European contexts (Randall Halle, MeghanO’Dea), and the role of collective memory in contemporary German-Polishrelations (Karl Cordell). Bringing together scholars of Polish and Germanliterature and film, as well as political science, some of the contributionsalso ponder the advantages of regional and transnational approaches toissues that used to be discussed primarily within national parameters.
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Klimova, Anastasiia. "The Relationship Between the Russian Orthodox Church and the Jerusalem Patriarchate in 1948-1953 in the Context of Soviet-Israeli Relations." Исторический журнал: научные исследования, no. 1 (January 2020): 49–62. http://dx.doi.org/10.7256/2454-0609.2020.1.31977.
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The subject of this article is the relationship between the Russian Orthodox Church and the Jerusalem Patriarchate in 1948-1953 within the context of Soviet-Israeli relations. The designated chronological framework was not chosen by chance as it was precisely during these years that important events took place which influenced the development of the named bilateral relations: the founding of the State of Israel, the establishment of diplomatic relations, the ascertainment of Jerusalem's status, and the severance of other diplomatic relations. The Russian Orthodox Church was involved in Soviet Middle Eastern policy, the purpose of which was to strengthen ties between the Moscow Patriarchate and the Eastern Patriarchates. The methodological basis of this study is the principle of historicism, which involves taking into account specific historical conditions and events that shaped the process under study. The scientific novelty of the presented work lies in the fact that it studies the previously unexplored process of the development of the relations between the Moscow Patriarchate and the Jerusalem Orthodox Church during this period. The source base of this research is the unpublished documents from the collection of the Council for Religious Affairs under the Council of Ministers of the USSR State Archive of the Russian Federation. On the basis of an analysis of archival materials, which are also introduced into scientific circulation for the first time, the author concluded, on the one hand, that the contacts between the Russian Orthodox Church and the Jerusalem Patriarchate were maintained through the Soviet diplomatic mission in the State of Israel. This is why the state of bilateral relations influenced the relations between the Churches. On the other hand, after the severance of diplomatic relations in February 1953, the position of the Russian Orthodox Ecclesiastical Mission in Jerusalem worsened, but contacts between the Moscow and Jerusalem patriarchies were not interrupted. Representatives of the Jerusalem Church had the right to freely cross the border, as a result of which they could visit the Mission despite the state of the Soviet-Israeli relations.
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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
 The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
 The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
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Erawati, Desi. "Inter-Religious Interaction In Central Kalimantan: A Study of Islam, Christianity, and Hindu Kaharingan in Palangka Raya City And Eastern Kotawaringin." Al-Albab 7, no. 2 (2018): 151. http://dx.doi.org/10.24260/alalbab.v7i2.1075.
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Central Kalimantan is one of the provinces in Indonesia where the population is heterogeneous in terms of religion, culture and ethnicity. In several regencies and cities, there are places of worship located side by side (eg mosques, churches, Balai Basarah, and Vihara). Religious relations in several locations indicate awareness of social relations based on kinship. This work is aimed at exploring the patterns of interaction between the life of religious communities in religious, social activities and cultural life. The study employs a naturalistic qualitative approach where the actual condition in the field is being observed or to be natural with the conditions as they are. The data is based on observation, documents and interviews with selected informants from various religious groups including those practicing Islam, Christianity, and Hindu Kaharingan. Two important findings of the work include, firstly, that the tolerance attitude among them is created because of the ideological strength of the local culture of ‘Huma Betang’ and the values of kinship. Secondly, the process of interaction occurrence is encouraged by the existed meaning of the 'front stage' (emphazising more on the interests of the group). It is an understanding of the differences among them without having to prioritize them in social life, culture and others as well as in the 'back stage' (personal self-concept) of being alert, prejudiced and more careful in daily communication.
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BERGLUND, STEN. "Prospects for the Consolidation of Democracy in East Central Europe." Japanese Journal of Political Science 4, no. 2 (2003): 191–213. http://dx.doi.org/10.1017/s1468109903001270.
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Few events have drawn as much interest from the academic community as the breakdown of Soviet-style socialism in Central and Eastern Europe and the subsequent disintegration of the Soviet Union itself in the late 1980s and early 1990s. This paper might be classified as yet another in a continuous flow of scientific contributions, inspired by the collapse of communism. And this is indeed the case, but only in an oblique way.
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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.
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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
 It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
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Hyman, Richard. "What future for industrial relations in Europe?" Employee Relations 40, no. 4 (2018): 569–79. http://dx.doi.org/10.1108/er-02-2018-0056.
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Purpose The purpose of this paper is to perform a systematic cross-country comparison of key features of industrial relations in Europe in a context where consolidated post-war institutions are under attack on many fronts. The author discusses a number of key similarities and differences across the countries of Europe, and end by considering whether progressive alternatives still exist. Design/methodology/approach This paper draws upon academic literature and compares the contributions to this special issue in the light of common problems and challenges. Findings The trend towards the erosion of nationally based employment protection and collective bargaining institutions is widely confirmed. In most of Central and Eastern Europe, where systems of organised industrial relations were at best only partially established after the collapse of the Soviet regime, the scope for unilateral dominance by (in particular foreign-owned) employers has been further enlarged. It is also clear that the European Union, far from acting as a force for harmonisation of regulatory standards and a strengthening of the “social dimension” of employment regulation, is encouraging the erosion of nationally based employment protections and provoking a growing divergence of outcomes. However, the trends are contradictory and uneven. Originality/value This paper contributes to an updated cross-country comparative analysis of the ongoing transformations in European industrial relations and discusses still existing progressive alternatives.
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Bunce, Valerie. "The empire strikes back: the evolution of the Eastern bloc from a Soviet asset to a Soviet liability." International Organization 39, no. 1 (1985): 1–46. http://dx.doi.org/10.1017/s0020818300004859.
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The structure of the Soviet bloc would appear to be ideal for the maximization of Soviet domestic and foreign interests. The actual ledger of Soviet gains and losses from control over Eastern Europe, however, reveals a different picture. Over the postwar period Eastern European contributions to Soviet national security, economic growth, and domestic stability have declined. This decline in the value of empire to the Soviets is a function of three factors. The first is growing regime-society tensions in Eastern Europe as a result of East Europe's dependence on the Soviet Union and the derivative structures of its Stalinist political economies. The second is the Soviet role within the bloc as a political and economic monopoly and monopsony. And the third is the unexpected costs, both to the Soviet Union and to Eastern Europe, that attended the bloc's reunion in the early 1970s with a global capitalist system in crisis.
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Groen, Basilius J. "Protestantismus und ostkirchliche Orthodoxie." Labyrinth 20, no. 2 (2019): 78. http://dx.doi.org/10.25180/lj.v20i2.137.
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Protestantism and Eastern OrthodoxyThe relations between Protestantism and Eastern Orthodoxy span five centuries and bear upon nu-merous aspects, hence, only some items can be dealt with here. First, I discuss the late-sixteenth-century correspondence between German Lutheran theologians and Patriarch Jeremiah II of Constan-tinople, the Calvinist leanings of Patriarch Cyril Lukaris, and the influx of Protestant missionaries into traditionally Orthodox territory. Second, I outline the rise of a 'counter movement’, i.e. the Ecumeni-cal Movement, and the aim and structure of the World Council of Churches, where Protestantism and Orthodoxy meet, as well as other inter-ecclesiastical organizations and theological dialogues. Third, attention is paid to tension and resistance to ecumenism; ecclesiological differences between Ortho-doxy and Protestantism; and the need for solid ecumenical formation. Fourth, I focus on the key role of worship reform and liturgical theology, inter alia, on the significance of Alexander Schmemann’s oeuvre. Fifth, interdenominational cross-fertilization with respect to worship songs and hymnals, as well as monasticism, are examined. It is, however, not all roses and therefore, sixth, I mention the challenge of stumbling blocks like prejudice and lack of communication skills. Nevertheless, in both Orthodoxy and Protestantism, freedom in Christ is the principle that matters.
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King, Charles. "Post-Postcommunism: Transition, Comparison, and the End of “Eastern Europe”." World Politics 53, no. 1 (2000): 143–72. http://dx.doi.org/10.1017/s0043887100009400.
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A decade after the end of European and Eurasian communism the once acrimonious debates between “area studies” and “the discipline” have largely subsided. Access to archives, survey data, and political elites has allowed east European countries to be treated as normal arenas of research. Recent work by both younger and established scholars has made serious contributions not only to the understanding of postcommunism but also to broader research questions about the political economy of reform, federalism, transitional justice, and nationalism and interethnic relations. The key issue for students of postcommunism is explaining the highly variable paths that east European and Eurasian states have taken since 1989. Compared with the relative homogeneity of outcomes in earlier transitions in southern Europe and Latin America—extrication from previous regimes followed by long periods of consolidation—the record in the east looks profoundly more varied: a handful of successful transitions and easy consolidations, several incomplete transitions, a few transitions followed by reversion to authoritarian politics, even some transitions that never really began at all. The works under review point scholars toward the study of the institutional legacies of state socialism: the “subversive institutions” of the communist state, the institutional dimensions of ethnic solidarity and mobilization, and the emerging patterns of interinstitutional bargaining in the first years of postcommunism.
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Wallace, Helen. "Studying Contemporary Europe." British Journal of Politics and International Relations 2, no. 1 (2000): 95–113. http://dx.doi.org/10.1111/1467-856x.00028.
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The study of contemporary Europe has attracted growing attention in mainstream political science and international relations. Both studies of the European Union and cross-country comparisons of various political phenomena in different European countries are beginning to enrich our understanding of the process and limitations of integration. This growth of interest has also been stimulated by the opening up of central and eastern Europe which has encouraged scholars to address the issues of transformation using the tools of comparative politics. In addition, studies of Europeanisation are now being more systematically related to broader international developments and to the process of globalisation. British scholars, and British-based scholars, are making important contributions to the debates in political science and international relations. This review article traces some of the strands of this development.
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Markovich, Slobodan. "Activities of Father Nikolai Velimirovich in Great Britain during the Great War." Balcanica, no. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.
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Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and ?British friends of Serbia? (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popovic, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pasic, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret?s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul?s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich?s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement.