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Journal articles on the topic 'Jerusalem (Patriarchate, Orthodox)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

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 The source base of this research is the unpublished documents from the collection of the Council for Religious Affairs under the Council of Ministers of the USSR State Archive of the Russian Federation.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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2

Vatikiotis, P. J. "The Greek Orthodox Patriarchate of Jerusalem beween Hellenism and Arabism." Middle Eastern Studies 30, no. 4 (1994): 916–29. http://dx.doi.org/10.1080/00263209408701029.

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3

Hager, Anna. "The Orthodox Issue in Jordan: The Struggle for an Arab and Orthodox Identity." Studies in World Christianity 24, no. 3 (2018): 212–33. http://dx.doi.org/10.3366/swc.2018.0228.

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Scholarship on Christians in the Middle East has paid little attention to the role the Christian laity has played in defining and maintaining Christian identity and community boundaries. The so-called Orthodox issue (al-qaḍya al-urthudhuksiyya in Arabic) enhances our understanding of this role. It is an ongoing conflict within the Greek Orthodox Patriarchate of Jerusalem between the church leadership of Greek extraction and the Arab – usually lower-ranking – clergy and laity. This article uses a case-study approach to a series of protests in Jordan in 2014 against a decision by the Patriarchate to relocate a local reform-minded cleric. Using ethnographic, historical and philological methods, I argue that through their engagement in this struggle, Greek Orthodox Jordanians assert their identity as Christians, as Arabs and as loyal Jordanians. This offers a perspective into the complex interplay between church—community relations, the issue of pastoral care, and this community's identity.
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4

Katz, Itamar, and Ruth Kark. "THE GREEK ORTHODOX PATRIARCHATE OF JERUSALEM AND ITS CONGREGATION: DISSENT OVER REAL ESTATE." International Journal of Middle East Studies 37, no. 4 (2005): 509–34. http://dx.doi.org/10.1017/s0020743805052189.

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Dissent between the clerical establishment and lay followers is not an infrequent phenomenon and has often focused on church appointments, leadership, and political issues. In the Middle East, such tensions are found between churches usually led by European clergy and their predominantly Arab congregations. Here we combine historical and geographical research methods to investigate a neglected source of contention—that of property held by the church. We reconstruct, analyze, and present detailed case studies of long-term disputes over real estate between the Greek Orthodox Patriarchate of Jerusalem (its Greek patriarch and clergy), and its lay Arab community, known as Rum Orthodox, Roman Christians, or Greek Orthodox, and which number about 71,000 members.
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5

Katz, Itamar, and Ruth Kark. "The church and landed property: The greek orthodox patriarchate of Jerusalem." Middle Eastern Studies 43, no. 3 (2007): 383–408. http://dx.doi.org/10.1080/00263200701245969.

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6

Kuruvilla, Samuel J. "Church–State Relations in Palestine: Empires, Arab Nationalism and the Indigenous Greek Orthodox, 1880–1940." Holy Land Studies 10, no. 1 (2011): 55–72. http://dx.doi.org/10.3366/hls.2011.0003.

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The need to negotiate and resolve ethno-nationalistic aspirations on the part of dependent and subject communities of faith-believers is a complex issue. The Ottoman Empire formed a classic case in this context. This article is a historical-political reflection on a small group of Christians within the broader Arab and ‘Greek’ Christian milieu that once formed the backbone of the earlier Byzantine and later Ottoman empires. The native Arab Orthodox of Palestine in the twilight years of the Ottoman Empire found themselves in a struggle between their religious affiliations with Mediterranean Greek Orthodoxy and Western Christendom as opposed to the then ascendant star of nationalist pan-Arabism in the Middle East. The supersession of the Ottoman Empire by the British colonial Mandatory system in Palestine and the loss of imperial Russian support for the Arab Orthodox in the Holy Land naturally meant that they relied more on social and political cooperation with their fellow Palestinian Muslims. This was to counter the dominance extended by the ethnic Greek ecclesiastical hierarchy in the Holy Land over the historically Arab Orthodox Patriarchate of Jerusalem with support from elements within the Greek Republic and the British Mandatory authorities.
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7

Papastathis, Konstantinos. "Church Finances in the Colonial Age: The Orthodox Patriarchate of Jerusalem under British Control, 1921–25." Middle Eastern Studies 49, no. 5 (2013): 712–31. http://dx.doi.org/10.1080/00263206.2013.811654.

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8

Papastathis, Konstantinos, and Ruth Kark. "The Politics of church land administration: the Orthodox Patriarchate of Jerusalem in late Ottoman and Mandatory Palestine, 1875–1948." Byzantine and Modern Greek Studies 40, no. 2 (2016): 264–82. http://dx.doi.org/10.1017/byz.2016.7.

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This article follows the course of the prolonged land dispute within the Orthodox Church of Jerusalem between the Greek religious establishment and the local Arab laity from the late Ottoman period to the end of the British Mandate (1875–1948). The article examines state policies in relation to Church-owned property and assesses how the administration of this property affected the inter-communal relationship. It is argued that both the Ottoman and the British authorities effectively adopted a pro-Greek stance, and that government refusal of the local Arab lay demands was predominantly predicated on regional and global political priorities.
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9

Krotova, Tatyana A. "Correspondence of B.P. Mansurov with some figures of the Imperial Orthodox Palestinian Society in 1882–1885." Tambov University Review. Series: Humanities, no. 191 (2021): 186–92. http://dx.doi.org/10.20310/1810-0201-2021-26-191-186-192.

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We analyze the activities of B.P. Mansurov to establish contacts with Russian dignitaries and clerics interested in the implementation of the Palestinian project. It is shown that the greatest impact was caused by the need to implement large projects, such as the acquisition of land or the construction of churches. At the same time, support for the urgent needs of pilgrims (arrangement of hotels and hospices, food supply, treatment) became secondary and was not solved by B.P. Mansurov. As a result, dissatisfaction with his activities and opposition to both the Russian Ecclesiastical Mission in Jerusalem, with which the Imperial Orthodox Palestinian Society competed for the flow of budget funds and donations, and with secular officials dissatisfied with the ineffective Russian policy in the region, grew. We describe the tension in relations between the Russian authorities and the Jerusalem Patriarchate due to the interference of the Russian Empire in the income of the Patriarch from the Bessarabian estates. Information is given about the support of the local Arab population, part of which traditionally belonged to Christian (including Orthodox) churches. It is indicated that public support for pilgrimage and missionary activities was more effective than that carried out through state (or close to dignitaries) organizations.
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10

Papastathis, Konstantinos. "The Jerusalem Orthodox Patriarchate on the Holy Places Question from the Crimean War to the British Mandate." Römische Historische Mitteilungen 1 (2020): 177–92. http://dx.doi.org/10.1553/rhm61s177.

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11

Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.

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The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils.
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12

Somavilla Rodriguez, Enrique. "Protocolo, historia y desarrollo de las Iglesias Ortodoxas // Protocol, history and development of the Orthodox Churches." REVISTA ESTUDIOS INSTITUCIONALES 3, no. 4 (2016): 167. http://dx.doi.org/10.5944/eeii.vol.3.n.4.2016.18382.

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Las Iglesias orientales ortodoxas de tradición bizantina están formadas por unos 150 millones de fieles, que residen en el Próximo Oriente, los Balcanes y los países que conformaban la antigua Ex Unión Soviética, especialmente la actual Rusia. Entre ellas destacan los Patriarcados y las Iglesias autocéfalas. Es importante darnos cuenta de la trascendencia e importancia de estas Iglesias que poseen una rica liturgia y que giran alrededor de las grandes sedes patriarcales de Constantinopla, Alejandría, Antioquia y Jerusalén. Es preciso atestiguar la riqueza de su historia, su gran desarrollo y el protocolo que mantienen, después de su separación de Roma, en el año 1054, fecha histórica entre Oriente y Occidente. The Oriental Orthodox Churches of Byzantine tradition are formed by some 150 million faithful, living in the Middle East, the Balkans and the countries that made up the former former Soviet Union, especially Russia today. These include the patriarchates and autocephalous Churches the. It is important to realize the significance and importance of these churches that have a rich liturgy and revolving around the great patriarchal sees of Constantinople, Alexandria, Antioch and Jerusalem. Must witness the richness of its history, the development and maintain the protocol after its separation from Rome in the year 1054, historical date between East and West.
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13

Papastathis, Konstantinos. "Missionary Politics in Late Ottoman Palestine." Social Sciences and Missions 32, no. 3-4 (2019): 342–60. http://dx.doi.org/10.1163/18748945-03203017.

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Abstract The aim of the paper is to elaborate on the Jerusalem Orthodox Patriarchate’s missionary work in late Ottoman times, paying special attention on its incapacity to counteract the activities of its rivals within the religious market of Palestine. In particular, the article addresses the following research questions: What was the extent of the Patriarchate’s missionary activity, and its stance vis-à-vis the work of the other Church missions, i.e. the Roman-Catholic, and Protestant? Was its policy effective; and if not, why? Overall, the article argues that neither the missionary enterprise nor the blocking of the western missions’ conversion activities were at the top of the patriarchal agenda. It is suggested that the causes of this stance were mainly: a) the financial and political disadvantageous position of the institution; b) the centrality of the custodianship of the Holy Places as the primary aim of its function; and c) the development of Greek nationalism as the nodal point of the discourse.
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14

Kain, Kevin M. "Before New Jerusalem: Patriarch Nikon’s Iverskii and Krestnyi Monasteries." Russian History 39, no. 1-2 (2012): 173–231. http://dx.doi.org/10.1163/187633112x627157.

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This essay analyzes the ideas, events and processes leading to the establishment of Patriarch Nikon’s Iverskii (1653) and Krestnyi (1656) monasteries and their endowment by Tsar Aleksei Mikhailovich, highlighting the explanations supplied in the patriarch’s Gramota o Krestnom monastyre (1656) and Rai Myslennyi (1658). The article offers a more complex picture of Nikon’s patriarchate (1652-1666) by locating his monastery building program within the context of the concurrent reforms church texts and rituals and his efforts to help promote the reimaging of Russian dynastic and “national” myths through the use of print, iconography and symbolic replications. Iverskii and Krestnyi monasteries were part of a lager “scenarios” designed to (re)establish Russia’s claimed inheritance of the Byzantine legacy and fulfill its potential as “New Jerusalem,” while simultaneously enhancing Nikon’s and the Romanov dynasty’s image and legitimacy. Nikon developed an updated version of the “ancient” past, connected it directly with the reign of Aleksei Mikhailovich (1645-1676), embedded it in the reforms of the Russian Church, and employed it to support his vision of Russia’s future as a new Israel, represented concretely in his monastic foundations. By reinforcing Aleksei Mikhailovich’s image as the “new Constantine,” Nikon offered the tsar a premier role in the construction of a Russian “New Jerusalem” and produced opportunities for he and his family to endow it. Thus, the construction of Nikon’s monasteries offered the Romanovs perfect forums to actively build their own image as the legitimate heirs to the Byzantine imperial legacy and as the ultimate champions of Orthodoxy.
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15

Jotischky, Andrew. "Graeci und Suriani im Palästina der Kreuzfahrerzeit: Beiträge und Quellen zur Geschichte des griechisch-orthodoxen Patriarchats von Jerusalem. Johannes Pahlitzsch." Speculum 78, no. 4 (2003): 1361–63. http://dx.doi.org/10.1017/s0038713400101162.

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16

Krimsti, Feras. "The Orthodox Church in the Early Modern Middle East: Relations between the Ottoman Central Administration and the Patriarchates of Antioch, Jerusalem and Alexandria, written by Hasan Çolak." Turkish Historical Review 8, no. 2 (2017): 219–25. http://dx.doi.org/10.1163/18775462-00802005.

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17

Speake, Graham. "Hasan Çolak , The Orthodox Church in the Modern Middle East: Relations between the Ottoman Central Administration and the Patriarchates of Antioch, Jerusalem and Alexandria. Ankara: Türk Tarih Kurumu, 2015. Pp. xiv, 282." Byzantine and Modern Greek Studies 40, no. 2 (2016): 326–27. http://dx.doi.org/10.1017/byz.2016.17.

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18

NIEHOFF-PANAGIOTIDIS, JANNIS. "JOHANNES PAHLITZSCH, Graeci und Suriani im Palästina der Kreuzfahrerzeit. Beiträge und Quellen zur Geschichte des griechisch-orthodoxen Patriarchats von Jerusalem, Berliner historische Studien, Bd. 33 (Berlin: Duncker and Humblot, 2001). Pp. 452." International Journal of Middle East Studies 36, no. 1 (2004): 121–23. http://dx.doi.org/10.1017/s0020743804211072.

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19

Armanios, Febe. "Hasan Çolak : The Orthodox Church in the Early Modern Middle East: Relations between the Ottoman Central Administration and the Patriarchates of Antioch, Jerusalem and Alexandria. (Dil ve Tarih Yüksek Kurumu.) xii, 282 pp. Ankara: Atatürk Kültür, 2015. ISBN 978 975 16 3007 0." Bulletin of the School of Oriental and African Studies 80, no. 1 (2017): 154–55. http://dx.doi.org/10.1017/s0041977x17000179.

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20

SHEPARD, JONATHAN. "Graeci und Suriani im Palästina der Kreuzfahrerzeit. Beiträge und Quellen zur Geschichte des griechisch-orthodoxen Patriarchats von Jerusalem. By Johannes Pahlitzsch. (Berliner Historische Studien, 33. Ordensstudien, 15.) Pp. 452. Berlin: Duncker & Humblot, 2001. DM 136 (paper). 3 428 09884 6; 0720 6941." Journal of Ecclesiastical History 54, no. 3 (2003): 540–41. http://dx.doi.org/10.1017/s0022046903557979.

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21

Todt, Klaus-Peter. "J. PAHLITZSCH, Graeci und Suriani im Palästina der Kreuzfahrerzeit. Beiträge und Quellen zur Geschichte des griechisch-orthodoxen Patriarchats von Jerusalem." Byzantinische Zeitschrift 95, no. 1 (2002). http://dx.doi.org/10.1515/byzs.2002.177.

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