Relevant bibliographies by topics / Greek Orthodox Archdiocese of North and South America

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Academic literature on the topic 'Greek Orthodox Archdiocese of North and South America'

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

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Journal articles on the topic "Greek Orthodox Archdiocese of North and South America"

1

Burg, A. "Yearbook 1986. New York, Greek Orthodox Archdiocese of North and South America. 24½ x 17, 184 p./Calendrier liturgique orthodoxe 1986. Fraternité Orthodoxe en Europe Occidentale. 20 x 14½, 136 p., FF 50./Orthodoxer Kirchenkalender 1986. Dresden, Russische Orthodoxe Kirche. 21 x 15, 104 S., DDRM 5." Het Christelijk Oosten 38, no. 3 (November 12, 1986): 227. http://dx.doi.org/10.1163/29497663-03803017.

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2

Burg, A. "Pravoslavnyj tserkovnyj kalendarj 1990. Uitgeverij Patriarchaat Moskou . 26 × 19½, 112 blz./Yearbook 1989. New York, Greek Orthodox Archdiocese of North and South America . 25 × 7, 192 p./Troitskij pravoslavnyj roesskij kalendarj na 1990 g. Jordanville, Holy Trinity Monastery. 23 × 15, 64-107-21-136 blz." Het Christelijk Oosten 42, no. 2 (November 12, 1990): 142. http://dx.doi.org/10.1163/29497663-04202025.

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3

Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council." Ukrainian Religious Studies, no. 90 (March 31, 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.

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The article covers the development of the idea of ​​patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.
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Milosevic, Predrag. "Foundations of Byzantine late middle ages architecture thoughtfulness." Facta universitatis - series: Architecture and Civil Engineering 2, no. 5 (2003): 395–404. http://dx.doi.org/10.2298/fuace0305395m.

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Only in the recent few years have a number of facsimile publications on architecture offered a possibility of studying the original texts from different time periods. Those, already rare studies on the theory of architecture in the western civilization, almost regularly completely omit the Byzantine achievements in the so-called entirety of thoughtfulness (enkyklios paideia), that was a main characteristic of Byzantine learning. This learning, based on the ancient Greek and Hellenistic foundations, in many ways concern architecture, especially the architectural theory. That is why writing a good account of the architectural theory of this, historically such an important country as Byzantium, in such a long historical period (since 312 till 1453), has been a difficult task (this contribution is just the initial part of the study). One should not be disregarded that the architectural theories are never completely independent of historical geographical or even personal prejudices of their authors. In this sense, a subject matter of this treatise is just one 1141 year long part of the architectural theory of the West (West - in civilizational terms, not a political West), the part that rests on Christian foundations that is the Orthodox, Roman Catholic and Protestant ones, mainly. It is all treated in order, from ancient pagan Greece and Rome, ancient and Middle Ages Orthodox Byzantium, until Middle Ages and New Age Europe, altogether, Orthodox, Roman Catholic and Protestant Europe, and then those parts of the world in which the said civilizational circle managed to take root in: parts of Asia, North and South America, parts of Africa and Australia.
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Dissertations / Theses on the topic "Greek Orthodox Archdiocese of North and South America"

1

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

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2

Soumakis, Fevronia K. "A Sacred Paideia: The Greek Orthodox Archdiocese, Immigration, and Education in New York City, 1959-1979." Thesis, 2015. https://doi.org/10.7916/D82Z14NV.

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This dissertation examines the role the Greek Orthodox Archdiocese of North and South America played in shaping Greek education in New York City during the period 1959-1979. Beginning in 1959, when Archbishop Iakovos was appointed as the fourth Archbishop by the Ecumenical Patriarch, the Archdiocese focused its attention on expanding and modernizing educational institutions. The Archbishop advocated for a “resurrection of a Greek Orthodox consciousness” in education that would instill knowledge of the Greek language, as well as the historical, cultural, and religious legacy of the Greek Orthodox nation. As parish communities in New York City and the new wave of Greek immigrants heeded the call to build and expand parochial schools over the course of the 1960s and 1970s, the Archdiocese’s Department of Education also sought to modernize its curriculum and books, in addition to the challenging task of upgrading the teacher training program at St. Basil’s Academy. Modernization, however, did not entail assimilation and a diminishing of Hellenism, but a renewal of a Hellenic Orthodox identity within a religiously and ethnically pluralistic society. In part, several factors influenced the educational agenda of the Archdiocese: the historical position of the Church in relation to education, the needs of the new immigrants within the broader context of Greek Americans in the US, and the politics of Greece in relation to Cyprus and Turkey. This study ends in 1979 when shifts in demographics, declining enrollments, and competition with public schools compelled the Archdiocese and parish communities to reassess the future of their educational programs. This work weaves the Greek American immigrant experience into the broader narrative of immigration to New York in the post-1965 period. A more complex and dynamic portrait of Greek American education in New York emerges as well as the central role played by the Greek Orthodox Archdiocese. The insights from this work contribute the Greek American educational experience to the larger body of scholarship on the history of education in the United States.
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Books on the topic "Greek Orthodox Archdiocese of North and South America"

1

Calivas, Alkiviadis C. Great week and Pascha in the Greek Orthodox Church. Brookline, Mass: Holy Cross Orthodox Press, 1992.

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2

Harakas, Stanley S. The Orthodox church: 455 questions and answers. Minneapolis, Minn: Light & Life Pub. Co., 1987.

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3

Counelis, James Steve. Inheritance and change in Orthodox Christianity. Scranton: University of Scranton Press, 1995.

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4

Patrinacos, Nicon D. All that a Greek Orthodox should know: Answers to questions and problems of today's living. New York: Greek Orthodox Archdiocese of North and South America. Department of Education, 1986.

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5

G, Thomas Charmaine, ed. Sacred light: Following the paschal journey. White Plains, NY: John Thomas Photography, Inc., 2008.

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6

Greek Orthodox Archdiocese of North and South America. Holy and sacred Gospel: The complete text = Theion kai hieron Euangelion. Brookline, Mass: Holy Cross Orthodox Press, 1993.

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7

Petrou, Themistoklēs Ēl. Ho ethnikos dichasmos stēn homoiogeneia tēs Amerikēs kai hē archiepiskopeia tou Athēnagora. Athēna: Ekdoseis Periplous, 2008.

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8

Greek Orthodox Archdiocese of North and South America. Daily prayers for Orthodox Christians: The Synekdemos. Brookline, Mass: Holy Cross Orthodox Press, 1986.

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9

Malouchos, Geōrgios P. Egō, ho Iakōvos. Athēna: Ekdotikos Organismos Livanē, 2002.

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10

Panagos, Dēmētrios S., and Revekka Papadopoulou. Ho Archiepiskopos Amerikēs Dēmētrios: Hē prōtē dekaetia, 1999-2009. Athēna: Ekdotikos Organismos Livanē, 2009.

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