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Journal articles on the topic 'Jehovah'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Ismail, Roni. "KONSEP WAHYU MENURUT SAKSI-SAKSI YEHUWA." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 1 (August 22, 2018): 1. http://dx.doi.org/10.14421/rejusta.2018.1401-08.

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In the mainstream Christianity, revelation of God manifests in Jesus Christ, in his blood and flesh. Jehovah's Witnesses, as a sect in Christianity, believes that the revelation or word of God is fully Bible, and not Jesus as in the mainstream Christianity. Bible is revealed by God directly so it is accurate. It is also belived as The Book of God's Thought because was written in His guidance. This concept of revelation has serious implications to the dogma of the Trinity. Based on Bible, Jehovah's Witnesses believes that God is not the Trinity, but God is One God and One Person named Jehovah. Jesus also is not part of the Trinity. Indeed Jesus is believed as God's word, but as a speaker of God. He is also believed as the son, as God fiirst creation. by God. Therefore, Jesus is a creature of Jehovah and is not God, so is not part of the Trinity.

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2

Porat, Iddo. "On the Jehovah's Witnesses Cases, Balancing Tests, and Three Kinds of Multicultural Claims." Law & Ethics of Human Rights 1, no. 1 (January 1, 2007): 429–50. http://dx.doi.org/10.2202/1938-2545.1012.

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The Jehovahs Witnesses cases of the late 1930s and early 1940s presented some of the first instances of American Supreme Courts attempts to grapple with the challenges of a multicultural society. Taken as a whole, these cases represented a favorable position towards minorities claims, even to some extent a path breaking one. The Jehovahs Witnesses cases were a precursor of the Courts growing involvement in the protection of minorities rights, which colored the entire second half of the 20th century. They further introduced a new language, and new judicial forms into constitutional jurisprudencethe language of balancing and balancing tests. In all these aspects the Jehovahs Witnesses cases seem to have shown the early sings of multicultural ideology in Supreme Court jurisprudence. However, not all Jehovahs Witnesses cases showed the same kind of judicial willingness to protect minorities interests from the will of the majority, and not all involved the new judicial rhetoric of balancing. What explains these different judicial responses in cases which are similar in their facts and close to each other in time? In this Article I will attempt to distinguish between three types of Jehovahs Witnesses cases and argue that the different judicial responses in each of them indicates a different structure of the multicultural conflict, and a different structure of the multicultural claims in each of them.

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3

Saedon, Mahmud, Toby Richards, and Jocelyn Brookes. "A staged approach to treating oropharyngeal venous malformation." Phlebology: The Journal of Venous Disease 31, no. 6 (June 16, 2015): 438–39. http://dx.doi.org/10.1177/0268355515591914.

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4

SCHOTSMANS, Paul. "Getuigen van Jehovah en Boedtransfusie." Ethische Perspectieven 4, no. 3 (September 1, 1994): 126–28. http://dx.doi.org/10.2143/epn.4.3.632451.

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5

Habibi, B. "Transfusion et Témoins de Jehovah." Revue Française de Transfusion et d'Hémobiologie 35, no. 1 (January 1992): 13–23. http://dx.doi.org/10.1016/s1140-4639(05)80026-7.

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6

Goldblatt, Ann Dudley. "No More Jurisdiction over Jehovah." Journal of Law, Medicine & Ethics 27, no. 2 (1999): 190–93. http://dx.doi.org/10.1111/j.1748-720x.1999.tb01450.x.

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7

Benson, Kirk T. "The Jehovah??s Witness Patient." Anesthesia & Analgesia 69, no. 5 (November 1989): 647???656. http://dx.doi.org/10.1213/00000539-198911000-00017.

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8

Mabry, Richard L. "THE PHYSICIAN AND THE JEHOVAH COMPLEX." Southern Medical Journal 84, no. 6 (June 1991): 684–85. http://dx.doi.org/10.1097/00007611-199106000-00002.

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9

Brown, Nicole M., Gina Keck, and Patricia A. Ford. "Acute myeloid leukemia in Jehovah Witnesses." Leukemia & Lymphoma 49, no. 4 (January 2008): 817–20. http://dx.doi.org/10.1080/10428190801911670.

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10

Rollins, KE, U. Contractor, R. Inumerable, and DN Lobo. "Major abdominal surgery in Jehovah’s Witnesses." Annals of The Royal College of Surgeons of England 98, no. 8 (November 2016): 532–37. http://dx.doi.org/10.1308/rcsann.2016.0210.

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Introduction Patients who are Jehovah’s Witnesses pose difficult ethical and moral dilemmas for surgeons because of their refusal to receive blood and blood products. This article outlines the personal experiences of six Jehovah’s Witnesses who underwent major abdominal surgery at a single institution and also summarises the literature on the perioperative care of these patients. Methods The patients recorded their thoughts and the dilemmas they faced during their surgical journey. We also reviewed the recent literature on the ethical principles involved in treating such patients and strategies recommended to make surgery safer. Results All patients were supported in their decision making by the clinical team and the Hospital Liaison Committee for Jehovah’s Witnesses. The patients recognised the ethical and moral difficulties experienced by clinicians in this setting. However, they described taking strength from their belief in Jehovah. A multitude of techniques are available to minimise the risk associated with major surgery in Jehovah’s Witness patients, many of which have been adopted to minimise unnecessary use of blood products in general. Nevertheless, the risks of catastrophic haemorrhage and consequent mortality remain an unresolved issue for the treating team. Conclusions Respect for a patient’s autonomy in this setting is the overriding ethical principle, with detailed discussion forming an important part of the preparation of a Jehovah’s Witness for major abdominal surgery. Clinicians must be diligent in the documentation of the patient’s wishes to ensure all members of the team can abide by these.

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11

Chryssides, George D. "Jehovah’s Witnesses in Britain—A Historical Survey." Alternative Spirituality and Religion Review 10, no. 2 (2019): 225–53. http://dx.doi.org/10.5840/asrr201910260.

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Drawing on primary and secondary source material from internal and external sources, the author traces the history of the International Bible Students Association, popularly known as Jehovah’s Witnesses, in Britain, from 1881 to the present. The work of colporteurs led to the establishment of early congregations (“ecclesias”) and a branch office in London. The release of the audio-visual production entitled The Photo-Drama of Creation had an important role in bringing the Bible Student movement into prominence. Controversies shortly arose within the London congregation, which were exacerbated by intervention by Paul S. L. Johnson from the Brooklyn headquarters. The transition of leadership to Joseph Franklin Rutherford, following Charles Taze Russell’s death in 1916, caused the organization to change from the federation of independent congregations to a unified Society. Discussion is given to the effects of the two World Wars, the attempts of Bible Students to gain exemption from conscription through legal channels, and the penalties incurred by the conscientious objectors. Jehovah’s Witnesses have continued to expand their activities, through house-to-house visiting which became expected of all members, through expansion of premises, and through increased public visibility. It is concluded that Jehovah’s Witnesses do not allow their principles to be shaped by popular attitudes and values, believing that the world is currently governed by Satan rather than Jehovah.

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12

Shuhayeva, Liudmyla M. "Chiliastic-eschatological sectarian association of Jehovah-Ilinists." Ukrainian Religious Studies, no. 34 (June 14, 2005): 66–73. http://dx.doi.org/10.32420/2005.34.1581.

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The notion of "Orthodox sectarianism" is much narrower than the concept of "religious sectarianism" and may mean a complete doctrine or individual religious ideas that have formed on the basis of the Orthodox cult. However, this concept causes the existence of a somewhat organized circle of like-minded people.

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13

Simmons, Florence M. "The Jehovah??s Witness Orthopaedic Trauma Patient." Orthopaedic Nursing 18, no. 5 (September 1999): 28???34. http://dx.doi.org/10.1097/00006416-199909000-00005.

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14

Kim, Won Oak. "Anesthetic Management of the Jehovah`s Witness Patient." Korean Journal of Anesthesiology 23, no. 5 (1990): 675. http://dx.doi.org/10.4097/kjae.1990.23.5.675.

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15

HENLING, C. E., M. J. CARMICHAEL, A. S. KEATS, and D. A. COOLEY. "Heart Disease in Children of Jehovah??s Witness." Survey of Anesthesiology 30, no. 3 (June 1986): 152???153. http://dx.doi.org/10.1097/00132586-198606000-00044.

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16

Penson, R. T., and P. C. Amrein. "Faith and Freedom: Leukemia in Jehovah Witness Minors." Oncology Research and Treatment 27, no. 2 (2004): 126–28. http://dx.doi.org/10.1159/000076900.

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17

Kanumilli, Vijaya, Ramesh Kaza, Calvin Johnson, and Cheryl Nowacki. "Epidural Blood Patch for Jehovah??s Witness Patient." Anesthesia & Analgesia 77, no. 4 (October 1993): 872???873. http://dx.doi.org/10.1213/00000539-199310000-00053.

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18

Hauck, Lisanne C., and Maureen Madden. "AN ADOLESCENT JEHOVAH??S WITNESS WITH ACUTE CHEST." Pediatric Critical Care Medicine 6, no. 5 (September 2005): 630. http://dx.doi.org/10.1097/00130478-200509000-00071.

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19

Bearb, Michael E., and John H. Pennant. "Epidural Blood Patch in a Jehovah??s Witness." Anesthesia & Analgesia 66, no. 10 (October 1987): 1052. http://dx.doi.org/10.1213/00000539-198710000-00037.

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20

Van Orden, James F. ""Jehovah Will Provide": Lillian Gobitas and Freedom of Religion." Journal of Supreme Court History 29, no. 2 (July 2004): 136–44. http://dx.doi.org/10.1111/j.1059-4329.2004.00077.x.

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21

Schiller, Harvey Jon. "Optimal Care for Patients Who Are Jehovah???s Witnesses." Anesthesia & Analgesia 104, no. 4 (April 2007): 755–56. http://dx.doi.org/10.1213/01.ane.0000255893.23667.50.

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22

Irisawa, Yusuke, Toshinori Totsugawa, Hidenori Yoshitaka, Kentaro Tamura, Atsuhisa Ishida, Genta Chikazawa, Norio Mouri, Arudo Hiraoka, Hiroshi Matsushita, and Taichi Sakaguchi. "Minimally Invasive Aortic Valve Replacement for Jehovah^|^apos;s Witness." Japanese Journal of Cardiovascular Surgery 43, no. 5 (2014): 287–90. http://dx.doi.org/10.4326/jjcvs.43.287.

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23

Sokel, Walter H. "Between Gnosticism and Jehovah: The Dilemma in Kafka's Religious Attitude." South Atlantic Review 50, no. 1 (January 1985): 3. http://dx.doi.org/10.2307/3199527.

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24

Sokel, Walter H. "Between Gnosticism and Jehovah: The Dilemma in Kafka's Religious Attitude." Germanic Review: Literature, Culture, Theory 60, no. 2 (April 1985): 69–77. http://dx.doi.org/10.1080/00168890.1985.9934793.

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25

BOWEN, J. RICHARD, PETER D. ANGUS, ROBERT R. HUXSTER, and G. DEAN MACEWEN. "Posterior Spinal Fusion Without Blood Replacement in Jehovah??s Witnesses." Clinical Orthopaedics and Related Research &NA;, no. 198 (September 1985): 284???288. http://dx.doi.org/10.1097/00003086-198509000-00042.

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26

Sharoff, R., J. Patel, M. Kittleson, L. Czer, R. Levine, S. Dimbil, N. Musto, et al. "Jehovah Witness Patients: Should We Liberalize Criteria for Heart Transplantation?" Journal of Heart and Lung Transplantation 37, no. 4 (April 2018): S434. http://dx.doi.org/10.1016/j.healun.2018.01.1125.

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27

Shukurov, Dmitrii Leonidovich. "Name of God and the doctrine of Jehovah’s Witnesses (critical review of the problematic)." Филология: научные исследования, no. 2 (February 2020): 87–100. http://dx.doi.org/10.7256/2454-0749.2020.2.32499.

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The subject of this research is the question of the name of God in biblical texts. From the linguistic perspective, the author reviews the religious doctrine of the banned in the Russian Federation pseudo-Christian organization Jehovah’s Witnesses, which speculative teaching has a destructive impact upon the society. This community endows a biblical name with exclusive meaning that is implicitly presented in Tetragrammaton (YHWH), and explicitly – in the medieval Masoretic version of vowel marking Jehovah (in fact, erroneous). Beyond the sectarian doctrine hides the polemical rhetoric, aimed at the names of Jesus Christ in the New Testament, since the proclamation of Jesus as Good (ὁ Κύριο&sigmaf;)in the Greek Language, according to sectarian logic, is merely a titular nomination, relegating Christ Himself to the level of most venerated righteous men and prophets. The scientific novelty consists in the thesis that the principles of nomination of God in biblical texts are studied from the linguoculturological perspective. The conclusion is made that speculative teaching of pseudo-Christian religious organization is structured on the wittingly distorted and inaccurate interpretations of translation of the name of God. Philological research of the principles of nomination of God in biblical texts not only exacerbates the understanding of the religious doctrines belonging to the traditional Christian confessions, but also allows to critically assess the speculative teachings of pseudo-Christian organizations.

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28

Hvithamar, Annika. "Jehovas Vidner. I grænsefladen af den danske religionsmodel." Religionsvidenskabeligt Tidsskrift, no. 62 (November 20, 2015): 125. http://dx.doi.org/10.7146/rt.v0i62.22573.

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Jehovah’s Witnesses have existed as a minority religion in Denmark for more than hundred years. I argue that even Jehovah’s Witnesses are clearly within, although situated in the borderland of the Danish model of religion, they are also located in a borderland position when seen from juridical, theological and sociological points of views. I discuss the borderland position on the basis of a media debate that took place in the summer of 2013, when Jehovah’s Witnesses were accused of racism due to speeches given at the yearly summer conventJehovas Vidner har eksisteret som minoritetsreligion i Danmark i mere end hundrede år. Artiklen argumenterer for, at selv om Jehovas Vidner klart er indenfor, men i grænsefladen af den danske religionsmodel, er Jehovas Vidner stadig i en grænseposition ud fra andre juridiske, teologiske og sociologiske synsvinkler. Denne grænseposition har dog flyttet sig længere og længere ind mod midten i de senere år. Artiklen diskuterer grænsepositionen ud fra en mediedebat i sommeren 2013. Her blev Jehovas Vidner anklaget for racisme som følge af indhold i taler afholdt på det årlige sommerstævne

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29

Walia, HarpreetS, SandeepS Walia, and ManmeetS Walia. "Thrombotic thrombocytopenic purpura treated with vincristine in a Jehovah′s witness." Asian Journal of Transfusion Science 5, no. 2 (2011): 180. http://dx.doi.org/10.4103/0973-6247.83255.

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30

이은우. "Bring Forth Out Of The Temple Of Jehovah And Burn Them." Korean Journal of Old Testament Studies 22, no. 4 (December 2016): 70–101. http://dx.doi.org/10.24333/jkots.2016.22.4.70.

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31

Varela, J. Esteban, Orlando Gomez-Marin, Lora E. Fleming, and Stephen M. Cohn. "The Risk of Death for Jehovah???s Witnesses after Major Trauma." Journal of Trauma: Injury, Infection, and Critical Care 54, no. 5 (May 2003): 967–72. http://dx.doi.org/10.1097/01.ta.0000048302.05312.fe.

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32

&NA;. "BLOODLESS COUP: OUTCOMES AFTER LIVER TRANSPLANTATION IN JEHOVAH??S WITNESS PATIENTS." Transplantation 82, Suppl 2 (July 2006): 154. http://dx.doi.org/10.1097/00007890-200607152-00262.

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33

Manurung, Pangeran. "Studi Eksegetis Yohanes 1:1-18 Sebagai Apologetik Terhadap Kristologi Saksi Yehuwa." Journal Kerusso 1, no. 2 (September 5, 2016): 1–41. http://dx.doi.org/10.33856/kerusso.v1i2.49.

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Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations . Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine . Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen

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34

Kwon, Jin Hyung, Do Hyun Kwon, and Young Rae Cho. "Anesthesia for Heart Transplantation in a Jehovah,s Witness: A case report." Korean Journal of Anesthesiology 32, no. 6 (1997): 1023. http://dx.doi.org/10.4097/kjae.1997.32.6.1023.

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35

Deneyer, M., D. Matthys, J. Ramef, L. Michel, D. Holsters, and Y. Vandenplas. "Legislation and Refusal of Blood Transfusion by a Minor Jehovah-Witness in Belgium." Acta Chirurgica Belgica 111, no. 6 (January 2011): 355–59. http://dx.doi.org/10.1080/00015458.2011.11680771.

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36

McGill, Victoria, Areta Kowal-Vern, and Richard L. Gamelli. "A Conservative Thermal Injury Treatment Protocol for the Appropriate Jehovah??s Witness Candidate." Journal of Burn Care & Rehabilitation 18, no. 2 (March 1997): 133–38. http://dx.doi.org/10.1097/00004630-199703000-00007.

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37

Balmer, Randall. "Apocalypticism in America: The Argot of Premillennialism in Popular Culture." Prospects 13 (October 1988): 417–33. http://dx.doi.org/10.1017/s0361233300005354.

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On the evening of good friday, 1878, Charles Taze Russell and a handful of followers, all clad in white robes, gathered at the Sixth Street Bridge in Pittsburgh to await the Millennial Dawn, which would provide their translation into heaven. His study of the Scriptures had convinced Russell, a haberdasher from Allegheny, Pennsylvania, that Christ had returned invisibly in 1874 and that now, three-and-a-half years later, the kingdom of God would begin, and the faithful would be summoned to heaven. Russell later denied the incident—Pittsburgh newspapers insisted otherwise-and revised his theology to accommodate this disappointment. The Kingdom of Jehovah, he said, would begin in 1914, whereupon God and Satan would rule the world jointly until the Battle of Armageddon vanquished the forces of evil and inaugurated a theocratic millennium.

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38

Balmer, Randall. "Apocalypticism in America: The Argot of Premillennialism in Popular Culture." Prospects 13 (October 1988): 417–33. http://dx.doi.org/10.1017/s0361233300006803.

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On the evening of good friday, 1878, Charles Taze Russell and a handful of followers, all clad in white robes, gathered at the Sixth Street Bridge in Pittsburgh to await the Millennial Dawn, which would provide their translation into heaven. His study of the Scriptures had convinced Russell, a haberdasher from Allegheny, Pennsylvania, that Christ had returned invisibly in 1874 and that now, three-and-a-half years later, the kingdom of God would begin, and the faithful would be summoned to heaven. Russell later denied the incident—Pittsburgh newspapers insisted otherwise-and revised his theology to accommodate this disappointment. The Kingdom of Jehovah, he said, would begin in 1914, whereupon God and Satan would rule the world jointly until the Battle of Armageddon vanquished the forces of evil and inaugurated a theocratic millennium.

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39

Ito, Toshiki, Yutaka Kurita, Hitoshi Shinbo, Yasuhiro Yasumi, and Tomomi Ushiyama. "TRANSFUSION-LESS SURGERY FOR PHEOCROMOCYTOMA IN JEHOVAH^|^apos;S WITNESS PATIENT: A CASE REPORT." Japanese Journal of Urology 104, no. 3 (2013): 521–24. http://dx.doi.org/10.5980/jpnjurol.104.521.

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40

Nishant and Renu Kumari. "Surgical management in treatment of Jehovah′s witness in trauma surgery in Indian subcontinent." Journal of Emergencies, Trauma, and Shock 7, no. 3 (2014): 215. http://dx.doi.org/10.4103/0974-2700.136868.

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41

Park, Sang Min, Bom Lee, and Christopher Y. Kim. "Blood-sparing removal technique of extracorporeal membrane oxygenation circuit in a Jehovah Witness patient." Medicine 98, no. 31 (August 2019): e16740. http://dx.doi.org/10.1097/md.0000000000016740.

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42

van Vroonhoven, Theo J. M. V., Richard K. Spence, James B. Alexander, Anthony J. DelRossi, Aurel D. Cernaianu, Jonathan D. Cilley, Mark J. Pello, Umur J. Atabek, and Rudolph C. Camishion. "Transfusion guidelines for cardiovascular surgery: Lessons learned from operations in Jehovah[apos ]s Witnesses." Journal of Vascular Surgery 16, no. 6 (December 1992): 0825–31. http://dx.doi.org/10.1067/mva.1992.40968.

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43

Garcia, Lester, Aharon Avramovich, Gian Paparcuri, Riny Karras, and Tomas A. Salerno. "Off-Pump Coronary Artery Bypass Graft without Systemic Heparin in a Jehovah Witness Patient." Journal of Cardiac Surgery 26, no. 3 (March 28, 2011): 282–83. http://dx.doi.org/10.1111/j.1540-8191.2011.01235.x.

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44

Hachiro, Yoshikazu, Yoshihiko Kurimoto, Kiyofumi Morishita, Joji Fukada, Yasuaki Fujisawa, Nobuyoshi Kawaharada, and Tomio Abe. "Endovascular Stent Grafting for Thoracic Aneurysms in Jehovah?s Witnesses: Report of Three Cases." Surgery Today 35, no. 4 (April 4, 2005): 317–19. http://dx.doi.org/10.1007/s00595-004-2921-3.

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45

Ema, Toshinari, and Ryoji Kawano. "Bloodless operation for stabbing thoracic injury of Jehovah^|^apos;s Witness patient: A case report." Journal of the Japanese Association for Chest Surgery 26, no. 6 (2012): 663–67. http://dx.doi.org/10.2995/jacsurg.26.663.

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46

BARANGER, D., and C. SICOT. "Loi du 4 mars 2002 : transfusion sanguine et témoins de JéhovahBlood transfusion and Jehovah witnesses." Réanimation 12, no. 2 (March 2003): 171–72. http://dx.doi.org/10.1016/s1624-0693(03)00014-8.

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47

Johans, C., P. Probst, and N. Pokala. "Robotic Cytoreductive Nephrectomy and IVC Thrombectomy in a Jehovah witness - Optimization for reduced blood loss." European Urology Supplements 15, no. 7 (September 2016): 314. http://dx.doi.org/10.1016/s1569-9056(16)15268-6.

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48

ZYLBERBERG, Jacques. "Domestication, sacralisation, instrumentalisation de la sexualité: le cas des Témoins de Jehovah et des Hassidim." Social Compass 43, no. 1 (March 1996): 67–79. http://dx.doi.org/10.1177/003776896043001006.

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49

Deitch, Edwin A., Dale Guillory, and Nestor Cruz. "Successful Use of Recombinant Human Erythropoietin in a Jehovah??s Witness With a Thermal Injury." Journal of Burn Care & Rehabilitation 15, no. 1 (January 1994): 42–45. http://dx.doi.org/10.1097/00004630-199401000-00009.

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50

Shuhayeva, Liudmyla M. "Ioannites - the course of the chiliastic-eschatological orientation of Orthodox origin." Ukrainian Religious Studies, no. 39 (June 13, 2006): 145–53. http://dx.doi.org/10.32420/2006.39.1752.

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Abstract:

In the first decades of the XIX century. the territory of the Russian Empire from Western Europe is beginning to penetrate chiliastic ideas. The term "chiliism" refers to the well-known doctrine of the millennial kingdom of Icyca Christ on earth, dating to the first centuries of Christianity. The ideas of chilias became especially popular during the reign of Alexander I, who himself was sympathetic to the mystical-chiliatic teachings. Chilias in the Russian Empire spread in two ways. On the one hand, chiliastic ideas penetrated with the works of German mystics of the late eighteenth - early twentieth centuries. On the other hand, in anticipation of the fast approaching of the millennial kingdom of Christ, the German cultists of the Hiliists moved large parties across southern Russia to the Caucasus, thereby facilitating the spread of their ideas. The religious formations of the Orthodox sectarianism of the chiliastic-eschatological orientation are represented by the Jehovah-Hlinists ("Right Brotherhood"), the Ioannites, and the Malavans.

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