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Journal articles on the topic 'Orthodox Eastern Church in Russia'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Jevtic, Miroljub. "Eastern Orthodox Church and modern religious processes in the world." Medjunarodni problemi 64, no. 4 (2012): 425–41. http://dx.doi.org/10.2298/medjp1204425j.

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The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity,

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2

Shevchenko, К. V. "“Together, All of Russia Will Unite in One Voice to Glorify God...” The Church Councils of Brest (1596) and Polotsk (1839) and Metropolitan Joseph (Semashko)'s Activities Evaluated by Archpriest John Naumovich (1826–1891), Galician-Russian Educator and Church Figure." Orthodoxia, no. 3 (May 22, 2024): 148–63. http://dx.doi.org/10.53822/2712-9276-2024-3-148-163.

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In the 19th to early 20th century, the ethno-cultural landscape of Eastern Galicia was significantly shaped by the ideological legacy of prominent figures in the local GalicianRussian movement. They advocated for the recognition of the triune Russian people, comprising Great Russians, Little Russians, and Belarusians. One of the foremost representatives and ideologues of the Galician-Russian movement was Ivan Grigorievich Naumovich (1826–1891), who stood as one of the most eminent public and church figures of Ruthenia. Being a Greek Catholic priest who later converted to Orthodoxy and emigrate

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Berezina, Natalya V. "Media theory and the future of the church." Sotsiologicheskie issledovaniya, no. 8 (November 24, 2024): 137–45. http://dx.doi.org/10.31857/s0132162524080116.

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The religious aspects of the theory of G. M. McLuhan, the founder of media theory, are considered in application to the current situation in the Russian Orthodox Church. McLuhan’s ideas about the Christian Church, the reasons for its flourishing in the first centuries and weakening in the 15th century (the era of the Reformation, schisms and of Protestantism) are still little known to researchers. According to McLuhan, in modern times, Christianity is repeating the mistakes of the 16th century, which is why Christianity risks weakening and splitting again. McLuhan admits that Eastern Orthodoxy

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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.

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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child b

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Gabor, Nataliya, and Yuliana Lavrysh. "Tomos in the context of the Russia and Ukraine information war." Obraz 34, no. 2 (2020): 6–14. http://dx.doi.org/10.21272/obraz.2020.2(34)-6-14.

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After the Revolution of Dignity on Maydan Square in Kyiv in 2013-2014, Russian military aggression began, which was marked by the annexation of Crimea and the beginning of a full-fledged war in the eastern territories of Ukraine. On January 6, 2019, Ecumenical Patriarch Bartholomew signed the Tomos for the Orthodox Church of Ukraine, which testified to the independent vector of development undertaked by Ukrainian Orthodoxy, which has long been under pressure from the Moscow Patriarchate. This event caused a resonance in both Ukrainian and Russian media. The purpose of the study is to find out

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Ibragimov, Ruslan Rustamovich, Aivaz Minnegosmanovich Fazliev, Chulpan Khamitovna Samatova, and Boturzhon Khamidovich Alimov. "Foreign policy factor in State-Church relations in the Soviet Union during World War II and early post-war." Cuestiones Políticas 38, Especial II (2020): 170–79. http://dx.doi.org/10.46398/cuestpol.382e.12.

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The objective of the research was to study Russian State and Orthodox church relations in the context of world war II and the early post-war years. The line of this article is due to the important role of the Russian Orthodox Church in the history, modern political and cultural life of Russia. In this sense, the period of State-Church relations in the USSR during world war II, known in Russia as a great patriotic war, is of great scientific interest because it was the time when the government was forced to make adjustments to its religion policy. Methodologically based on a wide range of docum

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7

Hupka, Jordan. "Stalin's Hollow Cross-the Russian Orthodox Church as a Tool of Soviet Foreign Policy." Constellations 2, no. 2 (2011): 31–40. http://dx.doi.org/10.29173/cons10492.

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It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its war against the church. The Kremlin soon saw the Church as a useful tool to help aid in the re- occupation of Ea

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Shevzov, Vera. "Chapels and the Ecclesial World of Prerevolutionary Russian Peasants." Slavic Review 55, no. 3 (1996): 585–613. http://dx.doi.org/10.2307/2502002.

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Russia's peasants and their culture in postreform Russia have enjoyed the attention of an ever-increasing number of scholars over the past two decades. One central aspect of that culture, however, has remained virtually unexplored: Eastern Orthodox Christianity as it was practiced and understood by peasant believers, and especially by peasants who considered themselves members of the official Orthodox Church. At least two explanations may exist for such scholarly neglect. First, historians of Russia have traditionally viewed "official" Orthodoxy as somehow forcibly imposed on the people by sec

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9

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 R

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Jing, Li. "THE STUDY OF THE HISTORY OF THE RUSSIAN CHURCH IN CHINA (dedicated to the 80th anniversary of the publication of Clifford H. Plopper's book “History of the Eastern Orthodox Churches”)." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 20, no. 2 (2023): 48–52. http://dx.doi.org/10.31079/1992-2868-2023-20-2-48-52.

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The History of the Eastern Orthodox Churches" by American missionary Clifford H. Plopper can be considered the first book to provide some insight into the Russian Orthodox Church and to serve as the beginning of the study of Orthodoxy in China. Despite some misrepresentations of Russian history and Russian church history due to the author's ignorance, this book, published in Chinese, has played its undeniable role. And now, 80 years after the first attempt to tell the story of the Russian Orthodox Church, modern Chinese scholars still have much work to do to fill the gaps in the study of the H

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DIANDRA AYU LARASATI. "REVISITING FAITH-BASED DIPLOMACY’S EFFECTIVENESS: EASTERN EUROPEAN ORTHODOX CHURCH IN THE 2022 RUSSO-UKRAINIAN CONFLICT." MANU Jurnal Pusat Penataran Ilmu dan Bahasa (PPIB) 34, no. 2 (2023): 178–96. http://dx.doi.org/10.51200/manu.v34i2.4777.

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This paper aims to address the possible role of the Eastern European Orthodox Church as an alternative channel to ensure fruitful negotiations to end the Russo-Ukrainian war that has still ongoing since 2022. As the majority religion in Russia, Ukraine, and Eastern Europe as a whole, the Orthodox branch of Christianity has a transnational influence on its followers, including prominent political figures in the aforementioned territories. Utilizing qualitative research methods, this paper is written to provide arguments about whether the Orthodox Church, with its immense presence in the bellige

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BLOKHIN, VLADIMIR. "ARMENIAN–RUSSIAN CHURCH TIES IN THE BEGINNING OF X– XIX CENTURIES (FROM ROOTS TO INCLUSION OF EASTERN ARMENIA IN RUSSIAN EMPIRE)." Main Issues Of Pedagogy And Psychology 5, no. 2 (2014): 173–85. http://dx.doi.org/10.24234/miopap.v5i2.125.

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In the article the author describes in details peculiarities of relations between Armenian Apostolic Church and Russian Orthodox Church in the two periods of the relationship, prior to inclusion of Eastern Armenia in Russian Empire. Based on analysis of archive documents both in Armenia and Russia, as well as on modern studies, the author represents unique analysis of the topic in the very specific historical period.

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Kahamlyk, Svitlana. "THE CHURCH IN UKRAINE IN THE CONTEMPORARY THREATS: A REACTION TO RUSSIAN MILITARY AGGRESSION." Almanac of Ukrainian Studies, no. 29 (2021): 79–84. http://dx.doi.org/10.17721/2520-2626/2021.29.11.

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The aim of the article is to try to find out the attitude of Christian denominations in Ukraine to the Russian-Ukrainian war in eastern Ukraine as a manifestation of their religious and national identity. External risks for modern Ukrainian society require in-depth scientific analysis of this issue, in particular in sphere of religious relations. Russia's military and ideological aggression has become a marker of the social identity and civilizational choice of Christian denominations. It clearly revealed the position of the Ukrainian Orthodox Church of the Moscow Patriarchate as a structural

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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 (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 Gree

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Avimskaya, M. A., and Ia V. Shramko. "THE ROLE OF THE ORTHODOX CHURCH IN RELATIONS BETWEEN RUSSIA AND CHINA." Post–Soviet Continent, no. 2 (June 11, 2025): 124–35. https://doi.org/10.48137/23116412_2025_2_124.

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In the context of the deterioration of relations between Russia and most European countries caused by the special military operation, our country is intensifying relations with a number of Eastern countries. The People’s Republic of China (hereinafter PRC) is becoming one of the main partners. This situation gives rise to a special interest in the existing experience of contacts through various institutions.The article analyzes the activities of the Russian Orthodox Church (hereinafter referred to as the ROC) in China in terms of its possible impact on both relations with Russia and the countr

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Mihăilă, Alexandru. "The Septuagint and the Masoretic Text in the Orthodox Church(es)." Review of Ecumenical Studies Sibiu 10, no. 1 (2018): 30–60. http://dx.doi.org/10.2478/ress-2018-0003.

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Abstract In this article, I intend to survey the reception of versions of the Old Testament in the Orthodox churches, focusing on the Greek, Russian and Romanian Church, respectively. While Western biblical scholars gave precedence to the Hebrew text over the Septuagint, in the Orthodox world one can see a tension in the relationship between the two textual witnesses and sometimes, even recently, there are voices which tend to give the Septuagint total authority in the Church. Orthodox scholars in the field of Old Testament studies usually resort to the Hebrew text, but especially scholars fro

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CHURKIN, MIKHAIL. "THE RUSSIAN ORTHODOX CHURCH AS A TOOL OF THE IMPERIAL COLONIZATION OF ASIAN RUSSIA IN THE DISCOURSE OF THE MISSIONERS’ DIARIES AND NOTES OF THE ALTAI ECCLESIASTICAL MISSION (LATE ХIХ - EARLY XX CENTURIES)". Культурный код, № 2023-3 (2023): 158–72. http://dx.doi.org/10.36945/2658-3852-2022-3-158-172.

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The article deconstructs the discourse of the Russian Orthodox Church as a tool of imperial colonization of Asian Russia based on the materials from the diaries and records of the missionaries of the Altai Ecclesiastical Mission. The long-term experience of historiographical comprehension of missionary activity in Russia and the outskirts is taken into account, while it is noted that outside the research reflection of scientists there were questions of the missionary work of the Russian Orthodox Church in the context of the imperial colonization of the Russian periphery, in which the church pe

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Amarasinghe, Punsara. "The depiction of “Orthodoxy” in Post-Soviet Space: How Vladimir Putin uses the Church in his anti-Western campaign?" Open Political Science 4, no. 1 (2021): 74–82. http://dx.doi.org/10.1515/openps-2021-0009.

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Abstract This Article seeks to examine the Russia’s recent interest in uplifting the status of Orthodox church as a pivotal factor in the state and beyond that. Most importantly the position of the Orthodox church has grown rapidly during Putin’s administration as a solacing factor to fill the gap that emerged from the fall of Soviet Union. The 16th century doctrine propounded by Filofei called “Third Rome”, which profoundly portrayed Moscow as the last sanctuary for Eastern Christianity and the 19th century nationalist mantra of “Orthodoxy, Nationality and Autocracy” have been rejuvenated und

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Semenenko-Basin, Ilya V., and Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century." Slovene 10, no. 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.

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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in th

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Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable." Slovene 10, no. 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.

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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in th

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Korneluk, Paulina. "The former St. Nicholas Church in Zamość as a Russian “lieu de mémoire”." Quart, no. 2(64) (June 1, 2022): 122–43. http://dx.doi.org/10.19195/quart.2022.2.94072.

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This article aims to show the history of the Orthodox church in Zamosc based on the concept of sites of memory developed by Pierre Nora. Zamosc’s church is one of the most important yet enigmatic buildings in the town. It was built for the town’s Greek and Ruthenian communities and for a good number of years was the mainstay of Orthodoxy in the region. At the beginning of the 18th c., it was taken over by the Basilian Order, and in its interiors the statutes of the Synod of Zamosc were signed, which significantly led to the unification of the Latin Church and the Uniate Orthodox Church and the

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Biryukova, Julia Aleksandrovna. "Kuban diocese and the kuban government council during the civil war." Российская история, no. 4 (August 15, 2023): 165–73. http://dx.doi.org/10.31857/s2949124x23040120.

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The article examines the situation of the Orthodox Russian Church and Orthodox clergy in the territory of Southern Russia, controlled by the forces of the anti-Bolshevik camp, among which the leading place was occupied by the General Command of the Armed Forces of Southern Russia represented by A.I. Denikin, the Kuban Regional Government and the Ataman of the Kuban Cossack Troops. On the materials of the Office of the Ataman of the Kuban Cossack Troops, the Office of the Council of the Kuban Regional Government, documents of the South-Eastern Russian Church Council of 1919, periodicals, memoir

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Qu, Ziang, and Siqi Gao. "The evolution of the latinization of the Uniate Church and its causes." Социодинамика, no. 3 (March 2024): 15–27. http://dx.doi.org/10.25136/2409-7144.2024.3.69936.

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The object of the study is the Uniate church, founded by the Brest Union in 1596. Then the Orthodox bishops of the Polish-Lithuanian Commonwealth decided to unite with the Pope, provided that Eastern traditions were preserved. However, after the Brest Union, the practice of the Latin Church quickly began to blur the Eastern traditions of the Uniate Church, and the phenomenon of latinization appeared. The subject of the study is the processes and causes of latinization and Delatinization of the Uniate Church. The founding and development of the Uniate Church had strong political factors, since

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Rygorowicz-Kuźma, Anna. "Церковнославянизмы и заимствования из восточнославянских языков в польской православной терминологии". Białorutenistyka Białostocka 15 (2023): 175–84. http://dx.doi.org/10.15290/bb.2023.15.10.

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Orthodox terminology in the contemporary Polish language is an interesting topic that requires scientific research. This article deals with religious terms of Orthodox or East Slavic origin and concerns proper borrowings, i.e. foreign forms transferred in their original or slightly transformed form, adapted to the Polish language system. The analysed terms were extracted from the Dictionary of Polish Orthodox Terminology edited by W. Przyczyna, K. Czarnecka and M. Ławreszuk. Church Slavonicisms and East Slavicisms are groups of borrowings characteristic of Polish Orthodox terminology. The pres

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Блохин, В. С. "The Construction of Russian Orthodox Churches in Erebuni." Вестник Рязанского государственного университета имени С.А. Есенина, no. 2(67) (July 23, 2020): 16–24. http://dx.doi.org/10.37724/rsu.2020.67.2.002.

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Актуальность выбранной тематики определяется современным состоянием связей между Русской православной и Армянской апостольской церквами. Систематический характер данные связи приобрели после вхождения Восточной Армении в состав России. В настоящее время деятельность православных храмов на территории Армении и армянских епархий в России является одним из факторов, способствующих укреплению не только церковных, но и политических отношений между двумя государствами. Цель статьи — анализ феномена возникновения русских православных храмов в административном центре Восточной Армении — Эривани (совр.

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Nefedov, S. A. "RUSSIAN CIVILIZATION: RELATIONSHIP BETWEEN ORTHODOX ISOLATION AND TECHNICAL DEVELOPMENT." History: facts and symbols, no. 3 (September 14, 2021): 108–18. http://dx.doi.org/10.24888/2410-4205-2021-28-3-108-118.

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The article is devoted to analysing the influence of Eastern orthodox isolationism on technological development of Russia. Russia was an isolated orthodox civilization and according to S. Huntington, there were civilizational splits along its borders. These were zones of constant wars between civilizations. The Orthodox Church preached religious messianism; the Orthodox Christians considered representatives of other religions to be “unholy”, strayed away from communicating with them and avoided borrowing anything from “the unholy". The Mongol invasion led to the loss of many technologies borro

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Romanchuk, A. A. "The Polotsk Unification Council of 1839: Context, Proceedings, and Significance." Orthodoxia, no. 3 (May 22, 2024): 10–53. http://dx.doi.org/10.53822/2712-9276-2024-3-10-53.

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This article explores the background leading to the Polotsk Unification Council (also known as the Synod of Polotsk) convened in 1839. It delves into the proceedings of the council and evaluates its importance within the context of the Russian Orthodox Church and the Belarusian Exarchate. The conclusion drawn is that the abolition of the Uniate church association within the Russian Empire during the second quarter of the 19th century stemmed from a distinctive convergence of historical factors. These included shifts in Russian governmental policy, apprehensions regarding the Uniates within the

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Groen, B. "Nationalisme in de Oosterse Orthodoxie." Het Christelijk Oosten 50, no. 1-2 (1998): 35–60. http://dx.doi.org/10.1163/29497663-0500102004.

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Nationalism in Eastern Orthodoxy Firstly, the close bonds are examined, which developed in the Byzantine Empire, in the post-Byzantine period, in Russia and Ukraine between Orthodoxy and ethnicity. Secondly several notions on modern nationalism and negative reactions from prominent Orthodox theologians to ecclesiastical nationalism are described. Thirdly, Serbian Orthodox views on the relation between religion and the Serbian people are dealt with. Fourthly, Greek opinions on the relation between Orthodoxy and ethnicity in Greece and Greek reactions to the armed conflicts in former Yugoslavia

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Bondaruk, Tetyana. "Some aspects of the Orthodox component of the state regime of Mоscovіі (XIV–XVII centuries)." Yearly journal of scientific articles “Pravova derzhava”, № 35 (1 вересня 2024): 299–305. https://doi.org/10.33663/0869-2491-2024-35-299-305.

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Introduction. Counteraction to Russian aggression, the goal of which is the destruction of the Ukrainian state, necessitates the analysis of racism as a totalitarian ideology and practice, the foundation of which is history, culture, Orthodoxy and their reflection in state-legal processes. The aim of the article is a consideration of the main stages of the institutional and ideological design of Moscow Orthodoxy as a component of the state regime of muscovii. Results. The beginnings of Moscow/Russian Orthodoxy are associated with the «sitting at the tables» of representatives of the Rurik dyna

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Tarasov, Arkadiy E. "The Religious Aspect of Labour Ethics in Medieval and Early Modern Russia." International Review of Social History 56, S19 (2011): 125–40. http://dx.doi.org/10.1017/s002085901100054x.

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SummaryThis article analyses the basic feature that defined Russian labour ethics in medieval and early modern times – its religious aspect. There are two main elements to the subject. First, the role of Eastern Christianity and Church tradition in labour regulations, and second, the realities of everyday life in Russia and the historical peculiarities of the Russian locale, its natural conditions and climatic features, which had an influence on working activity. Until the time of Peter the Great, the labour ethics of the Russian Orthodox Church saw no significant change, and their main conten

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Gasanov, Magomed, and Abidat Gazieva. "The role of the Russian Orthodox Church in the integration of the Eastern Caucasus into the Russian cultural space during the Caucasian war (with the example of the left wing of the Caucasian cordon line)." St.Tikhons' University Review 105 (April 29, 2022): 31–41. http://dx.doi.org/10.15382/sturii2022105.31-41.

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The article is devoted to the experience of the Russian Orthodox Church in the fortresses and fortifications of the Left Wing of the Caucasian Cordon Line. During the study of the available literature and sources available to us, it was revealed that the missionary activity of the Russian Orthodox Church (ROC) was based on the principles of tolerance towards local peoples and Islam. Analyzing the activities of the ROC on the cordon Line, it is worth noting that initially churches on the Line were erected as regimental ones, with military units - to maintain moral and ethical values among Ortho

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Krindatch, Alexei. "The American Orthodox Churches and Clergy in the 21st Century." Chronos 17 (January 15, 2020): 7–39. http://dx.doi.org/10.31377/chr.v17i.644.

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In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost

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Ul’ianovsky, Vasily. "Вселенское Православие и Московское царство в начале Смуты: источники информации о событиях в России". Canadian-American Slavic Studies 48, № 1-2 (2014): 3–27. http://dx.doi.org/10.1163/22102396-04801003.

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The author demonstrates that relations between the Russian state and the four Eastern Orthodox Christian patriarchates were not interrupted at the beginning of the Time of Troubles and continued in the traditional way. The main focus is on sources of information available in the Orthodox East concerning events in Russia: officials of the Russian church hierarchy (Arseny Elassonsky, Ignatius, Nectarios, and Matthew Kolitsydis), diplomatic missions (1603–1606), information about the Pretender Dmitry circulating in the Polish-Lithuanian Commonwealth (1602–1604), and Greek priests at the court of

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Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)." Prawo Kanoniczne 44, no. 1-2 (2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.

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The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at

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Bondarenko, Dmitri M., and Andrey V. Tutorskiy. "Conversion to Orthodox Christianity in Uganda: A Hundred Years of Spiritual Encounter with Modernity, 1919–2019." Religions 11, no. 5 (2020): 223. http://dx.doi.org/10.3390/rel11050223.

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In 1919, three Ugandan Anglicans converted to Orthodox Christianity, as they became sure that this was Christianity’s original and only true form. In 1946, Ugandan Orthodox Christians aligned with the Eastern Orthodox Church of Alexandria. Since the 1990s, new trends in conversion to Orthodox Christianity in Uganda can be observed: one is some growth in the number of new converts to the canonical Orthodox Church, while another is the appearance of new Orthodox Churches, including parishes of the Russian Orthodox Church Outside of Russia and the Russian Orthodox Old-Rite Church. The questions w

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BEGLOV, A. L. "International Activity of the Russian Orthodox Church during the “New Deal” Between the State and the Church. Periodization and the Elements of Crisis." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 104–29. http://dx.doi.org/10.23932/2542-0240-2018-11-4-104-129.

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The article describes the international activities of the Russian Orthodox Church of the Moscow Patriarchate during the “new deal” in the state-church relations (late 1930s – first half of the 1950s). Depending on the direction of the international activities of the Russian Church, which the Soviet leadership considered to be the priority of the moment, the author outlines five main stages of the “new deal”. The first stage dated to the late 1930s – 1943, when the “new policy” remained a secret policy of the Stalinist leadership aimed at including Orthodox religious structures in the new terri

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Smyrnov, Andrii. "THE UKRAINIAN ORTHODOX COMMUNITY IN NORTH AMERICA DURING THE INTERWAR PERIOD." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 34 (2023): 123–27. http://dx.doi.org/10.25264/2409-6806-2023-34-123-127.

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The article deals with the development of the Ukrainian Orthodox movement on the North American continent during the interwar period. It began with the mass conversion of Greek Catholics to Orthodoxy and led to the establishing of two separate church communities in Canada and the United States. The first UOC-USA parishes were founded in 1919, mostly by former Ukrainian Catholics from Galicia or Orthodox from Transcarpathia and Bukovyna. In 1924 Archbishop Ioan Teodorovych of the Ukrainian Autocephalous Orthodox church, formed in Kyiv, was dispatched to serve as a hierarch for the new churches

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Bogumił, Zuzanna, and Marta Łukaszewicz. "Between History and Religion: The New Russian Martyrdom as an Invented Tradition." East European Politics and Societies: and Cultures 32, no. 4 (2018): 936–63. http://dx.doi.org/10.1177/0888325417747969.

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This article is part of the special cluster titled Social practices of remembering and forgetting of the communist past in Central and Eastern Europe, guest edited by Malgorzata Glowacka-Grajper In the year 2000, during the Council of Bishops of the Russian Orthodox Church, more than one thousand victims of Soviet repressions—people persecuted and murdered by the Soviet regime—were glorified and named the New Russian Martyrs. By presenting the origin and background of the phenomenon, authors demonstrate that the New Martyrdom is a kind of invented tradition. They focus on analysis of the tensi

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Shukurov, D. L. "Russian Orthodox Spiritual Mission of Urmia (Review of Research Literature)." Solov’evskie issledovaniya, no. 4 (December 28, 2022): 162–78. http://dx.doi.org/10.17588/2076-9210.2022.4.162-178.

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The work is devoted to the historical study of the experience of Russian Orthodox missionaries educational activities among the Assyrian Christians of the Persian province of Urmia in the late 19th – early 20th century and includes a comprehensive review of the research literature on the topic. The review is based on the material of scientific publications of domestic and foreign authors. The study uses a comparative-historical method that allows you to compare and summarize the results of scientific research in previous scientific papers. The paper considers the historical aspects of the acti

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Dameshek, I. L., and A. P. Sannikov. "Archbishop Irinej and Governor-General Lawinski: The Path to Confrontation between the Secular and Spiritual Authorities." Bulletin of Irkutsk State University. Series History 38 (2021): 36–51. http://dx.doi.org/10.26516/2222-9124.2021.38.36.

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The institute of governor-general authorities is one of the most important political institutes of imperial Russia. Its importance in the country's outlying territories was exceptional. At the same time, the importance of the Russian Orthodox Church in the outlying regions of the country was also significant. The Church promoted the integration of the country's outlying territories into a single imperial framework. Unfortunately, in world and Russian history there have been numerous instances of confrontation between secular and spiritual authorities. These confrontations often led to open con

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Igor, Abbot Vitaly Utkin. "Sacral Light Monetization: Political Economy of Church Light from Peter I till the “Wax Hunger” of the First World War." Almanac “Essays on Conservatism” 1 (February 1, 2022): 116–28. http://dx.doi.org/10.24030/24092517-2022-0-1-116-128.

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In the article the author analyzes the process of the formation of the external state monopoly of the candle trade I Russia against the background of the description of the sacral light place in the church liturgical space and eastern Christian mysticism. The author describes the so-called “church-light” operation based on the lending rate and meant to secure stable modernization process in Russia through spiritual educational institutions. Ht claims that candle standardization destroyed the personalistic aspect of the church symbolism and the divine service interpretation by the believers. Th

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Бирюкова, Ю. А. "On the necessity of organizing a higher theological school on the territory of the armed forces of the South of Russia: minutes of the meeting of Provisional Supreme Church Authority (PSCA) in the South-East of Russia. Introductory article and comments by Yu. A. Biryukova." Quarterly Journal of St Philaret s Institute, no. 1(49) (March 26, 2024): 204–16. http://dx.doi.org/10.25803/26587599_2024_49_204.

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Православное образование в период Гражданской войны, в том числе высшее духовное образование, на Юге России претерпевало серьезные испытания: не хватало средств, помещений, преподавателей. Реквизировались помещения, а краевые правительства не всегда были способны откликнуться на нужды церкви. Тем не менее, Православная церковь в лице Юго-Восточного собора 1919 г. и Временного высшего церковного управления не переставала решать проблемы образования, выражая заботу не только о материальном обеспечении духовной школы, но и об усовершенствовании содержания образования, педагогических методов. Впло

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Matwiejuk, Kazimierz. "Rodzina unicka w czasie carskich prześladowań." Teologiczne Studia Siedleckie 21, no. 2024 (2025): 11–39. https://doi.org/10.5281/zenodo.14905696.

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<strong>Uniate family during </strong><strong>tsarist </strong><strong>persecution </strong> The Church of Christ is one, holy, universal and apostolic. The unity of the Church, threatened throughout its history by various heresies, was broken in the 11th century. Thus was subepted the will of Christ, who desired that His followers should always be one. Eastern Orthodox Christians and Western Catholics tried to rebuild the broken unity. It was effectively rebuilt by the Union of Brest of 1596. The Uniate Church was persecuted by the Russian rulers in the Russian Empire, includin

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Volkova, Yana A. "Transformations of Eastern Orthodox Religious Discourse in Digital Society." Religions 12, no. 2 (2021): 143. http://dx.doi.org/10.3390/rel12020143.

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Digital technologies have exerted a profound influence on every aspect of human life including religion. Religious discourse, like no other type of social-communicative interaction, responds to the slightest shifts in the concepts of life, identity, time, and space caused by digitalization. The purpose of this study was to reveal the digitalization-associated transformations that have taken place in the eastern orthodox religious discourse over more than quarter of a century. This discussion focuses on the attitude of the Russian Orthodox Church towards digital technologies as reflected in the

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Shok, Nataliya. "From “Bioethics” to “Christian Bioethics”: Significance of H.T. Engelhardt’s Legacy in Today’s Russia." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 7–43. http://dx.doi.org/10.22394/2073-7203-2020-38-4-7-43.

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A perception of “Christian bioethics” developed by the American philosopher Hugo Tristram Engelhardt in Russia requires a systematic interdisciplinary analysis. This is due to the realities of medical practice, as well as cultural and historical differences between the Russian and American societies. In Russia, there are certain difficulties in the open discussion of ethical issues in the public sphere. However, the recently growing participation of the Orthodox Church in public debates on the issues of medicine and biotechnology produce a basis for a reception of Engelhardt’s Christian bioeth

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Temirbayeva, А. A., Z. B. Malgarayeva, A. O. Oryntay, and T. T. Temirbayev. "SOFT POWER OF EASTERN ORTHODOXY IN KAZAKHSTAN." Adam alemi 96, no. 2 (2023): 131–42. http://dx.doi.org/10.48010/2023.2/1999-5849.14.

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Religious institutions play an active role in a variety of public activities, including state affairs, in modern times. Religious leaders in particular engage in global affairs, making them key players in intercultural communication and public diplomacy. This article explores the activities of the Orthodox Church in Kazakhstan through the lens of «soft power». It presents contemporary discourses on the actors, foundations, and possibilities of «soft power» as an alternative to traditional diplomacy. It is worth noting that there is debate about which countries, ideologies, and cultures possess

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Pavlova, Alevtina N. "EPISTOLARY HERITAGE OF N.I. ILMINSKY AS A SOURCE ON THE HISTORY OF EDUCATING NON-RUSSIAN PEOPLES OF EASTERN RUSSIA (in the last third of the XIX century)." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2021): 126–34. http://dx.doi.org/10.47026/1810-1909-2021-4-126-134.

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The article is devoted to the analysis of epistolary sources on the history of educating non-Russian peoples of eastern Russia. The correspondence gives an opportunity to present the work of N.I. Ilminsky on education, methods of his activity, difficulties encountered along the way. The correspondence focuses on the development of Orthodox education among non-Russian peoples. The specific composition of letters is diverse. By correspondents, the sources are divided into the following groups: letters to senior statesmen, to figures of the Russian Orthodox Church, to local education figures. By

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Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer." Социодинамика, no. 3 (March 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.

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This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the t

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Smirnova, Irina. "Philaret, Metropolitan of Moscow and the Russian Church Policy in the Eastern Siberia." Przegląd Wschodnioeuropejski 8, no. 1 (2018): 45–58. http://dx.doi.org/10.31648/pw.3602.

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The article is devoted to the Church policy of the Russian Orthodox Church in Eastern Siberia and the Far East with the participation of the Metropolitan of the Moscow Philaret (Drozdov, 1782–1867). Until recently historians did not focus their attention on “Asian” perspective of his activities, though there is an extensive historiography devoted to Moscow prelate. The most important aspects of the missionary activity of the Russian Orthodox Church in Eastern Siberia during the 1810s – 1860s are considered on the basis of materials from Russian archives (RSHA, St. Petersburg) and the little-kn

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Wereda, Dorota. "Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history." Historia i Świat, no. 8 (August 29, 2019): 133–48. http://dx.doi.org/10.34739/his.2019.08.09.

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In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was do

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