Relevant bibliographies by topics / Monasteries, Orthodox Eastern

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Monasteries, Orthodox Eastern'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Monasteries, Orthodox Eastern"

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Gerd, Lora A. "The Greek Monasteries of the Pontus and Russia in Modern Times." Vestnik of Saint Petersburg University. History 66, no. 1 (2021): 98–113. http://dx.doi.org/10.21638/11701/spbu02.2021.106.

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The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.
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Chitwood, Zachary. "Idiorrhythmic Inquest: Sylvester, Patriarch of Alexandria, Jeremiah II, Patriarch of Constantinople, and the Mission to Restore Communal Monasticism on Mount Athos in the 1570s." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 1 (June 30, 2023): 79–97. http://dx.doi.org/10.24193/subbto.2023.1.03.

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Over the second half of the sixteenth century a new form of monasticism, idiorrhythmia (“living according to one’s own devices”), seemed to be spreading across the Orthodox monasteries of the Eastern Mediterranean. The communal regime practiced for centur
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Cindrea-Nagy, Iuliana. "“They Must be Brought to the Right Path”: Monastic Incarceration of Old Calendarist Believers in Interwar Romania*." Review of Ecumenical Studies Sibiu 15, no. 2 (August 1, 2023): 277–96. http://dx.doi.org/10.2478/ress-2023-0019.

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Abstract This study concerns the issue of monastic incarceration of members of the Old Calendarist Orthodox Church in interwar Romania. The practice of incarcerating individuals in Orthodox monasteries was common across Orthodox Eastern Europe, especially in Imperial Russia. Even though this constitutes a neglected aspect of Romanian history, monastic incarceration seems to have been a practice that affected the Old Calendarist communities during the interwar period. When the Old Calendarists were seen as a threat to the Romanian state and the Orthodox Church, the Holy Synod decided, in October 1936, that the fate of the Old Calendarist nuns and monks was to be arrested and sent to detention at isolated sketes. There they were put to work and forced to accept the new style calendar. The archives of the secret police, as well as the National Archives of Romania, preserve various documents in the form of letters, postcards, declarations, and Gendarmerie reports which prove that monastic incarceration of Old Calendarist believers was a phenomenon that extended during a longer period of time and involved at least four Orthodox Monasteries in the country.
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Klymov, Valeriy Volodymyrovych. "Orthodox monasteries in the socio-political and spiritual context of national liberation competitions of the Ukrainian people. Orthodox monasticism and the Pereyaslav council." Ukrainian Religious Studies, no. 45 (March 7, 2008): 105–14. http://dx.doi.org/10.32420/2008.45.1902.

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Position, values, activity of the highest Orthodox (black) clergy, monasteries, monasticism in the era of numerous interstate wars, Cossack uprisings of the 20 - 30s of the 18th century, National Liberation War of 1648 - 1654, Pereyaslav council, and its succession that coincided with dramatic transformations on the European continent, a profound change of borders in Central and Eastern Europe, in the light of the present factual completeness and the possibility of scientific objective assessments, prove to be complex, multi-vector, and often synchronous with many sociopolitical processes and diplomatic movements and, in general, far from the given unambiguous, straightforward or spiral "procedural", which the position of the Orthodox Church, monasteries or monks in the national liberation competitions in the Ukrainian lands. until recently.
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Kiryakova-Dineva, Teodora, Ruska Krasteva, and Yana Chankova. "Synergetic effects between fasting, well-being and anti-consumption within the walls of Orthodox monasteries and outside them." British Food Journal 121, no. 7 (July 1, 2019): 1467–79. http://dx.doi.org/10.1108/bfj-04-2018-0243.

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Purpose The purpose of this paper is twofold: first, to explore the possible synergetic effects between food-restricted behaviour (fasting in Orthodox Christianity) and physical and mental health; and second, to ponder on the nature of fasting and to reveal the potentials monastery cuisine has, reaching outside the world of religion and entering the world of consumption. Design/methodology/approach A qualitative research approach has been applied in order to investigate the synergetic effects between fasting, well-being and anti-consumption. The analysis is based on in-depth interviews carried out in Orthodox monasteries, in particular, in three monasteries in the territory of Mount Athos and in three monasteries in Northern Greece. Additionally, ten Bulgarians who visited monasteries situated at Mount Athos have been interviewed. In a cultural materialistic perspective, this paper seeks to discuss and reveal food and eating habits patterns. It combines the social anthropology of food with the anthropology of Eastern Orthodox religion. Findings The discussed interrelations between fasting, well-being and anti-consumption confirm the synergetic effects, occurring at different points between them. Fasting practices definitely contribute to consumers’ health and well-being. The food-restricted behaviour and the monastery diet are presented as a means of purification not only of the soul but also of the body. Fasting is an intriguing issue that offers many perspectives for people not only within but also without the monastery walls. Food-restricted behaviour as practiced in Orthodox Christianity shall be considered as beneficial for people’s health and as such it can reveal a lot of additional spiritual values for non-believers. Social implications Future applications of fasting practices as a non-consumptive behaviour and in view of social movements for healthy nutrition. A possibility for fasting menus as an alternative to fast food menus can be exploited. Originality/value The study provides some useful insights into the contemporary practice of Eastern Orthodox fasting and confirms that fasting is a successful means of achieving mental and physical well-being. New perspectives for monastery cuisine as a resource and brand strategy for restaurant business and tourism can be mentioned as well.
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Tateo, Giuseppe, Ioan Cozma, and Giulia Massenz. "Historical Narratives and Spatial Strategies of Reappropriation in Three Romanian Orthodox Monasteries." Fieldwork in Religion 19, no. 1 (June 24, 2024): 90–119. http://dx.doi.org/10.1558/firn.29312.

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Contrary to the abundance of shared religious places throughout south-eastern Europe, multi-religious interaction is not a regular feature in Romania. Pilgrimages and visits to the popular Orthodox monasteries of Prislop and Nicula in Transylvania and Dervent in Dobruja are an exception to this trend. Unsurprisingly, these two regions are historically characterized by a remarkable ethnic and religious diversity. The two Transylvanian monasteries attract practitioners of different Christian denominations (Orthodox, Greek-Catholic, Roman-Catholic and Evangelical), while Dervent is a devotional site for Christians and Muslims (Tatars, Turks and Roma) alike. Common to all three monasteries is the presence of allegedly miracle-working objects, artefacts and bodies: a stone cross at Dervent, the Virgin Mary icon at Nicula, and the tomb of the charismatic monk Arsenie Boca at Prislop, respectively. Based on ethnographic fieldwork conducted in the three monasteries during both important feasts and everyday monastic life, this article is a multidisciplinary exploration of the workings of inter-religious competition, sharing and interaction. It combines the methods typical of ethnographic research with observations on how the religious space is navigated and socialized through the support of cartography and archival satellite images. The article casts light on how the historical narratives and spatial strategies enacted by the Romanian Orthodox Church overlap in the attempt to reclaim legitimate ownership and exclusive primacy over three popular devotional sites with a composite ethnic and religious past.
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Kudryavtseva, E. P. "Russian-Greek Political and Ecclesiastical Relations in 20-30s of the 19th Century." MGIMO Review of International Relations 13, no. 3 (July 8, 2020): 26–40. http://dx.doi.org/10.24833/2071-8160-2020-3-72-26-40.

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The article is devoted to the Russian-Greek ecclesiastical and political relations before and during the Eastern Crisis of the 1820s. After the start of the Greek uprising in 1821, Russia took an ambivalent position: as a patron of all orthodox Christians in the Ottoman Empire, it sought to support the Greeks, but Russia also had to recognize the Greek revolution as an illegitimate rebellion. As a member of the Holy Alliance of European Powers Russia had no other choice but to adhere to the principles of legitimism. Russia had both political and economic interests in the region. After the Greek uprising, main powers in the Western Europe had no doubt that Russia would support the rebels. Nevertheless, Russia regarded the Greek rebellion as another European revolution. After a successful war of independence, Russia established its diplomatic mission in the Greek capital. The first ambassador was P.I. Rickman, who arrived with aim to provide political relations with this new Balkan state. If political support of the rebellion could find no understanding in the conservative European circles, the aid of the Orthodox Balkan Church was implied by the Treaty of Küçük Kaynarca 1774. Special attention in this support, provided by the Holy Synod of the Russian Orthodox Church to the Greek monasteries, was paid to the Athos monasteries. This support was designed by a special document. It was adopted in 1735 under the Empress Anna Ivanovna and was subject to execution in subsequent years. The Archive of the Russian Ministry of Foreign Affairs has kept lists of all Orthodox monasteries on the territory of the Ottoman Empire that enjoyed material support from the Russian church; a significant part of this list are the Orthodox churches of Greece.
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SHARIPOVA, LIUDMYLA. "KINSHIP, PROPERTY RELATIONS, AND THE SURVIVAL OF DOUBLE MONASTERIES IN THE EASTERN CHURCH." Historical Journal 63, no. 2 (July 8, 2019): 267–89. http://dx.doi.org/10.1017/s0018246x19000219.

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AbstractThe article examines the enduring phenomenon of double monasticism, the type of religious organization whereby a single monastic unit combined a male and a female community that followed the same rule, recognized the authority of the same superior, and functioned within the boundaries of the same monastic compound or in close proximity to each other, but not in shared quarters. After centuries of evolution since late antiquity, double monasteries effectively ceased to exist in the Latin West by the high middle ages, but demonstrated remarkable staying powers in the sphere of historic Byzantine cultural influences, particularly in Orthodox Eastern Europe and Christian Middle East, where this archaic type of monastic institution survived into the eighteenth and nineteenth centuries. Based on previously unexplored archival material from the Orthodox lands of the Polish–Lithuanian Commonwealth and later the Ukrainian Hetmanate, a semi-autonomous state ruled by elective officers who recognized the tsar of Muscovy as their suzerain, the article analyses the place of kinship structures, economic and political factors, legal frameworks, and the role of the imperial state in the evolution and ultimate decline of the double monastery.
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Крейдун, Ю. А. "Athon and the Orthodox Mission in Altai in 19th – early 20thcentury." Grand Altai Research & Education / Наука и образование Большого Алтая, no. 0(16) (March 4, 2022): 83–92. http://dx.doi.org/10.25712/astu.2410-485x.2022.00.007.

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В статье обобщены сведения о духовных связях обителей Святой Горы Афон и верующих Алтая в XIX – нач. XX вв. Духовные традиции Православия, транслируемые важнейшим центром восточного монашества, благодаря усилиям алтайских миссионеров получили быстрое распространение в южно-сибирском регионе. Почитание афонских икон, частиц мощей и других святынь лежало в основе многолюдных религиозных действий — крестных ходов, молебнов, «хожений» паломников по святым местам. Присутствие на Алтае афонских святынь стало одним из важнейших факторов православной миссионерской работы и приходского служения. The article summarizes information about the spiritual ties of the monasteries of Mount Athos and the believers of Altai in the XIX – early XX centuries. The spiritual traditions of Orthodoxy, broadcast by the most important center of Eastern monasticism, thanks to the efforts of the Altai missionaries, quickly spread in the South Siberian region. The veneration of Athos icons, particles of relics and other shrines was at the heart of the crowded religious actions: processions of the cross, prayers, pilgrims “walking” to holy places. The presence of Athos shrines in Altai has become one of the most important factors in Orthodox missionary work and parish service.
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Khaletskyj, O. V. "The Second Jerusalem: the birth of one unspoken idea." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 93 (November 16, 2019): 81–85. http://dx.doi.org/10.32718/nvlvet-e9316.

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In our opinion, the spiritual purpose of Ancient Rus in the middle of the ІХ–ХІV centuries was the spread of Christianity to the vast expanses of Eastern Europe, its contribution to the spiritual transformation of the world. Overcoming the insurmountable obstacles of nomadic destruction, Ukraine-Rus own strife and betrayal step by step goes to self-determination as the Second Jerusalem – the spiritual center of Orthodoxy and of all Eastern Christianity through the choice of faith, through the three christening of Rus Askoldov, Olzhine and Volodymyrove, through the disregard for Christianity, through the creation of the glorious Kiev variant of Orthodoxy, through the acquisition of holiness in the temples of St. Sophia, the Kyiv-Pechersk Lavra, and the exploits of its monasticism, etc., through the acquisition of apostolic origin in the legend of Andrew, through overcoming all temptations, preservation and rebirth, through the enrichment of world experience of Christianity, because of the fostering of mystical Eastern Christian foundations in Paisii Velychkovsky's Little Rus monasteries, in Skovoroda, in Gogol, in Bulatovych's nameword, etc., through the Metropolitan of Kyiv Petro Mogyla of the Orthodox Center – New Jerusalem already reached and finally, overcoming all the insurmountable obstacles in the creation of our own Orthodox Church of Rus-Ukraine in recognition of patriarchy and in unity with world orthodoxy and modern religious revival. Let Moscow want to be a political center and it proves very consistently, and Ukraine-Russia, the blasphemous city of Kyiv, emerge as a spiritual center – the New Jerusalem, which is evidenced by all its historical development, already demonstrated by the fact that the “priesthood is higher than the kingdom”, which could be its contribution to the spiritual transformation of the world. Thus, the very reason that Kyiv could become the spiritual center of Eastern Christianity could be that it 1) overcame all temptations, first and foremost 2) the loss of gain, 3) consistently pursues the unity of Christianity, for example, Kyiv is also the center of the UGCC, 4) Kyiv with its shrines concentrates the fullness of the holiness of Christianity, 5) it develops its specifically Eastern Christian mystical foundations and is 6) open to the positive world (Kyiv – Mohylyanska Academy and its theology, etc.) of mutual influence. Let's form Ukraine-Rus as the New Jerusalem – the spiritual center.
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Dissertations / Theses on the topic "Monasteries, Orthodox Eastern"

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Lloyd-Moffett, Stephen R. "Holy Preveza the bishop, the monastery, and the people of a modern provincial Greek town /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Dykstra, Tom E. ""Josephism" reconsidered : the monks of the Iosifo-Volokolamsk Monastery /." Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/10512.

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Economou, Kallistratos. "Saint Stephanos the Athonite Metochion of Megiste Lavra in Adrianople (17th-19th centuries) /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Books on the topic "Monasteries, Orthodox Eastern"

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Hellier, Chris. Monasteries of Greece. London: Tauris Parke Books, 1996.

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Lekkos, Euangelos P. Ta monastēria tou Hellēnismou: Historia, paradosē, technē. Peiraias: Ekdoseis Ichnēlatēs, 1997.

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Papageōrgiou, Kōstas. Kypriaka monastēria: T'ankōnaria tēs pistēs mas. Leukōsia, Kypros: Can Publish, 2007.

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Kappaēs, Dēmētrios Ch. Ta monastēria tēs Kyprou. Lemesos, Kypros: D.Ch. Kappaē (Andrea Geōrgiou 12, T.T. 229, Lemesos, Kypros), 1994.

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Di͡atlov, V. Monastyri Ukrainskoĭ Pravoslavnoĭ T͡Serkvi: Spravochnik-putevoditelʹ. Kiev: Pri sodeĭstvii Ukrainskogo obshchestva russkoĭ kulʹtury "Rusʹ", 1997.

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Douka, Maria. Monastēria tēs Tēnou: Morphologikē prosengise-kataskeuastikē analysē. Athēna: Ekdoseis Erinnē, 1999.

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Vasileiadēs, Damianos Ch. Chtismata pou monazoun. Athēna: Hermēs, 1992.

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Ekschmitt, Werner. Berg Athos: Geschichte, Leben und Kultur der griechischen Mönchsrepublik. Freiburg im Breisgau: Herder, 1994.

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Milojević, Miloš S. Naši manastiri i kaluđerstvo na Svete Trojice 1881. god. Beograd: Nikola Pašić, 1997.

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Gaberov, Ivan. Pravoslavni bŭlgarski manastiri =: Orthodox Bulgarian monasteries = Orthodoxe Bulgarische Klöster = Pravoslavnye bolgarskie monastyri. Sofii︠a︡: Gaberoff, 2004.

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Book chapters on the topic "Monasteries, Orthodox Eastern"

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Medvedeva, Ksenia. "Orthodox monasteries as pilgrimage sites in contemporary Russia." In The Transformation of Religious Orders in Central and Eastern Europe, 156–72. Routledge, 2021. http://dx.doi.org/10.4324/9780429340208-9-9.

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Dukh, Oleh. "Uniate Convents of the Kyivan Metropolitanate in the Early Modern Period. Between the Byzantine-Ruthenian Identity and Latin Influences." In Studia monastica et mediaevalia: Opuscula Marco Derwich dedicata, 315–37. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381387989.17.

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Eastern models of monastic life spread to Ukrainian and Belarusian lands from Byzantium. Thefirst female Orthodox monasteries in Kyivan Rus appeared shortly after the adoption of Christianityby Prince Volodymyr the Great (988). Instead, the first women’s Uniate monasteries appearedin the Rzeczpospolita after 1596, when most of the hierarchs of the Kyiv Orthodox Metropolisconcluded a union with the Roman Church in Brest, founding the Uniate Church. The “cradle”of the Uniate monasticism is considered to be the Trinity Monastery in Vilnius. Its nuns were involvedin the foundation or reform of a number of monasteries in the Grand Duchy of Lithuania.Favorable circumstances for the Uniate Church and its monasticism came only at the end of theseventeenth – beginning of the eighteenth century. At this time, we record about 30 cells. The great territorial changes that occurred in the Uniate Church required the unification of theliturgical sphere. Also, the Church needed to more clearly define its identity in matters of doctrineand organization. These and other factors caused Metropolitan Leo Kiszka to convene a councilin Zamość in 1720. This council also paid attention to the problems of women’s monasteries. Itsdelegates raised the issues of observance of the vow, control of the bishop over the monasteries,novitiate and profession, dowry of candidates, election of the abbess, education of girls in themonastery, competence of monastic confessors. The decisions of this assembly on female monasticismtestify to the influence of both Eastern and Western traditions. Its fathers preserved the mainprinciples of monastic life inherent in the Christian East: the independence of monasteries, theirsubordination to the authority of the local bishop, and the election of the abbess by the community.However, Zamoyski resolutions also adopted some models approved by the Council of Trent, aswell as papal constitutions and Latin canon law (enclosure, magister novitius, etc.).During the eighteenth century, the Eastern tradition was preserved in the monasteries of theKyivan Uniate Metropolitanate. Some changes made by the Zamoysky Council were not intendedto depart from the Eastern tradition, but only to improve the functioning of the monasteries undernew conditions. Rather, these changes were adopted in the Grand Duchy of Lithuania, where nunnerieshad long been developing the Uniate tradition, which contained certain Latin borrowings.Instead, in the monasteries of Lviv and Przemyśl dioceses certain changes will be obvious only atthe end of the eighteenth century.
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Ousterhout, Robert G. "New Church Architecture and the Rise of Monasticism." In Eastern Medieval Architecture, 303–31. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190272739.003.0014.

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By the end of the ninth century, Byzantium emerged from the Transitional Period as a smaller entity, limited for the most part to Turkey, Greece, and the southern Balkans. Society was also transformed, from open to closed, from public to private. A new type of church architecture emerged—small, centralized, and domed (the “cross-in-square” church type)—perfectly suited to the private worship of the family or the small congregation. The church’s spatial organization was matched by the development of a standardized decorative program (in mosaic or fresco) that reflected the hierarchy of Orthodox belief. Monasticism emerged as a major social force, although in contrast to Western Europe, Byzantine monasteries remained relative small, with an organization that resembled that of the household (oikos).
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Dmitriev, Mikhail V. "« Currendum et agendum est modo quod in perpetuo nobis expediat ». De deux mentalités confessionnelles à deux manières d’agir ? Monachisme catholique et monachisme orthodoxe de la Rzeczpospolita Obojga Narodów face aux défis du XVIe siècle." In Studia monastica et mediaevalia: Opuscula Marco Derwich dedicata, 297–314. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381387989.16.

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This article concerns the issue of differences between how Catholic and Orthodox monks of thePolish-Lithuanian Commonwealth (Rzeczpospolita Obojga Narodów) responded, in the sixteenth century, to the challenges of religious crisis caused by Reformation. After a period of mobilization,Catholic monasteries responded actively, making reforms, fighting against Protestantism, engaging in missionary activities at home and developing propaganda. Orthodox monks chose to retreat, remaining rather passive ’onlookers’ in the ongoing crisis. A hypothesis has been advanced thatthese differences were correlated to two divergent types of Christian ethos, expressed, in particular,by differing monastic rules and ascetic traditions Eastern and Western Christian monasticism.
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Tyurkedzhieva, Diana. "RELIGIOUS EDUCATION AT CHURCH AND SCHOOL AS FORMATION OF SHARED VALUES OF TRADITIONAL EUROPEAN IDENTITY." In Education, Society, Family. Interdisciplinary Perspectives and Analyses, 152–59. Eikon Publishing House, 2021. http://dx.doi.org/10.56177/epvl.ch21.2021.en.

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Along with the EU integration, the Bulgarian religious education had been interpreted as identity formation, rather than as confessional practice. Knowledge about the statistically dominant Eastern Orthodox Christian faith was generally perceived by local population as part of nationalist and ethnic patriotic upbringing, similar to what children were involved in socialist and previous times. Transition to democratic social order and deideologisation of education, as well as overcoming the memory of repressive cultural policy of communist regime, that excluded religious traditions as live heritage, and limited any faith to history, required new approach to religious education at churches, schools, and other cultural spaces for youth and adults as reading houses, non-governmental organisations, monasteries and convents. Multiculturalism that gave to the majority new opportunities to enjoy religious rights, at the same time empowered culturally ethnic religious minorities, that were previously discriminated. Minor religious communities demonstrated higher interest also in state-subsidised religious education in its confessional sense, as they earlier managed to organise for their members. International or ethnically and nationally diferent support to Bulgarian religious education reduced the value of its patriotic effect on population and therefore it had not become locally popular practice, until recent state edition of synodal set of Eastern Orthodox Christian church textbooks.
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Smirnova, Irina Y. "Khilandar Monastery on Mount Athos and Russian Diplomacy: on the History of Russian-Serbian Relations (1850–1870s)." In Russia — Turkey — Greece: Dialogue opportunities in the Balkans, 64–80. Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2030-3.05.

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New materials from the Foreign Policy Archive of Imperial Russia and other Russian archives relating to the history of the Serbian spiritual presence on the Holy Mountain show the development of Russian-Serbian interchurch relations from 1850 to the 1870s. At this time, Athos became involved in the sphere of geopolitical interests of European powers that used the ethno-confessional factor as an instrument of political influence in the Middle East and the Balkans. One of the key tasks of Russian diplomacy, in order to strengthen Russian influence in the Orthodox East, was to provide material assistance to the Athonite monasteries, among which an important place belonged to the Serbian monastery of Khilandar. Study of the correspondence of Russian secular and ecclesiastical diplomats (Envoy to the Port N. Ignatiev and Consuls in Thessaloniki A. Lagovsky and A. Muravyov) and representatives of the highest spiritual authorities of Serbia and Russia (Metropolitan Mikhail of Serbia, Metropolitan Philaret of Moscow, and ober-Prosecutors of the Holy Synod) allows us to trace the decision-making process in Russian departments (the Ministry of Foreign Affairs and the Holy Synod) regarding the financial support of the Khilandar monastery, which was negatively affected by the problems associated with the new political structure of the Transdanubian principalities and the anti-church policy of Alexander Kuza towards the monastic farmsteads of the Eastern Patriarchates. The key points of the correspondence relate to the issues of providing material assistance to Khilandar and diplomatic support from the MFA in resolving a ten-year dispute between Khilandar and Zograf monasteries over the land plots of two Slavic monasteries on Mount Athos, which was considered in a Turkish court and attracted the close attention of European diplomats. Special efforts by Russian diplomats were aimed at reconciling the Serbs and Bulgarians and overcoming the Greco-Russian crisis on Athos, which reached its apogee in the mid-1870s. The development of ethno-national (Russian-Serbian, Greek-Russian, and Bulgarian-Greek) relations is considered in the context of the Eastern Question in the third quarter of the 19th century.
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Aleksandrov, Andrian. "CLERICAL PRESENCE IN CONTEMPORARY PARISH AND MONASTERY EDUCATION OF CHILDREN AND YOUTH AS EMBODIMENT OF EASTERN ORTHODOX CHRISTIAN CHURCH TRADITION AND UNIVERSAL HUMAN VALUES." In EDUCATION IN THE PERSPECTIVE OF VALUES. Conference Proceeding. Volume 1, 82–90. Eikon Publishing House, 2020. http://dx.doi.org/10.56177/epvl.ch11.2020.en.

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Presence of several generations of clergy and theologians in educational units and initiatives organised, run, and hosted by Eastern Orthodox Christian parishes, monasteries, and spiritual centres is basic factor of development of church subcultures according to tradition, but in contemporary manner. Church sharing soundly state and public responsibility of education youth in confessional and universal values recently depends on the way clergy would adequately and creatively combine civic environment, resources, and sometimes even team and flock, culturally distanced from church ethos, with personal and collective value of theological mystic vocation to embody divine image and reality, and mission to announce Heavenly Kingdom and lead community to salvation with perspective of eternal life. Therefore this study is exploring in qualitative methods of direct and indirect observation, community development from post-communist and post-modern prevention of youth from church life that was unfavourable to join, through an intermediate folk attitude of socialisation, to a kind of responsibility and inclusion reappearing nowadays.
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8

Popović, Ljubomir. "The visit of Russian Patriarch Pimen to Kosovo in October 1984 in the context of inter-church relations." In Topics of the history of the countries of Central and South-Eastern Europe in the 19th–21st centuries, 415–38. Institute of Slavic Studies, Russian Academy of Sciences, 2023. http://dx.doi.org/10.31168/7576-0495-4.20.

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The ties between the Serbian Patriarchate and the Moscow Patriarchate have strengthened since the establishment of Patriarch German as the head of the Serbian Orthodox Church. He visited the Russian Church several times, the last time in 1974. The reunion of the two church leaders took place ten years later, although there had been earlier invitations. Church authorities announced the visit in 1984 as a reciprocation and gift . Its realization was favoured by amicable political relations between the USSR and SFRY. The Yugoslav authorities, as well as the Soviet embassy in Belgrade, were interested in the details of the protocol and the schedule of the visit. The programme stipulated that the guest would be visiting and paying homage to Serbian shrines in Kosovo and Metohija, which, like the Serbian population, had been exposed to the pressures of Albanianization for several decades, which had manifested itself in various ways. In diplomatic circles in Belgrade, the visit was understood as a kind of support from the Russian Church and the USSR to the Serbian and Montenegrin population in Kosovo, while the Soviet embassy in Belgrade rejected it, linking the visit to the celebration of the centenary of the arrival of Russian monks from Mount Athos to Serbian monasteries in Kosovo and Metohija. By contrast, Kosovo SAP authorities attributed to the visit a more political than religious character, taking into account the plan of the tour, the decorations that were awarded on that occasion, the interest of the Russian embassy in the visit, the participation in the delegation of representatives of the Russian embassy, etc. The representatives of the organs of the Yugoslav federation and the SR of Serbia, however, put the visit in the context of contributing to the overall development of good relations between Yugoslavia and the Soviet Union, emphasizing the role of the church in the fight for peace and the prevention of the current arms race between the two superpowers, in order to avoid a nuclear catastrophe. During the conversation of the two church leaders, opinions were exchanged on a series of “urgent problems” faced by Orthodoxy, while serving peace was mentioned as one of the main practical tasks of Christianity in general. At the end of the visit, a joint statement was issued, and the Russian patriarch invited the head of the Serbian Orthodox Church to return the visit, which was accepted with pleasure. Patriarch German would visit the Russian Church in September 1986.
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Conference papers on the topic "Monasteries, Orthodox Eastern"

1

Ubiparipović, Srboljub. "POSLEDOVANjE OMIVANjA NOGU NA VELIKI ČETVRTAK U TIPIKU ARHIEPISKOPA NIKODIMA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.307u.

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Taking into account the fact that the acolouthy of the Footwashing on Maundy Thursday had been formed in Jerusalem, probably during 5th Century, the existence of this rite in Typicon of Nicodemus, Archbishop of Serbia (1316- 1324), is an inspiring subject for liturgiological research. Although this acolouthy is well-known in Greek as Ὁ νιπτὴρ or τὸ νίμμα, we have approached to this topic by theological and teleturgical studying of its origin. The roots of this rite lie in the early centuries of Christianity, with various additions, deletions and variations of the specific acolouthy in use even nowadays in some of the centers of the Eastern Orthodox Church. The acolouthy of the Footwashing on Maundy Thursday has been shaped in 10th Century in two different modalities, one for the urban churches, and another one for the monastic churches at the Orthodox East. The rite from Typicon of Nicodemus (1319) belongs to the group of monastic acolouthies with direct impact of liturgical praxis of the Holy City of Jerusalem and Constantinopolitan monasteries. It implies that should be performed immediately after the Ambo prayer on Maundy Thursday’s Holy Liturgy in the pronaos of the monastic church. Such an acolouthy had retained some aspects of the earlier prayer for the sanctification of the water for the footwashing and also rubric for the anointing of all assembled in the church. The acolouthy of the Footwashing on Maundy Thursday in Typicon of Nicodemus is very important testimony about vivid and strong liturgical life of the Eastern Orthodox Serbs and Archbishopric of the Serbian and Maritime Lands in the 14th Century.
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