Relevant bibliographies by topics / Orthodox Eastern Church, Russian, in the United States

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Academic literature on the topic 'Orthodox Eastern Church, Russian, in the United States'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Orthodox Eastern Church, Russian, in the United States"

1

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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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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Zvonarev, Sergey. "Accession of the Russian Orthodox Church to the World Council of Churches in the context of church-state relations in the USSR." St. Tikhons' University Review 122 (February 28, 2025): 164–80. https://doi.org/10.15382/sturii2025122.164-180.

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The accession of the Russian Orthodox Church to the World Council of Churches in 1961 was the result of Moscow’s revision of its previous position, as well as a great deal of preparatory work led by Metropolitan Nikodim (Rotov), Chairman of the Department for External Church Relations. The Russian Church was not free to make such an important decision. The Soviet authorities regarded the membership of the churches of the USSR and the Eastern European Socialist Bloc countries in the WCC as an obstacle to the transformation of the international Christian organization into an instrument of the We
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4

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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Смирнова, И. Ю. "The Anglican-Orthodox Contacts from Peter I to Alexander II (political aspect)." Вестник Исторического общества Санкт-Петербургской Духовной Академии, no. 1(13) (March 19, 2024): 9–18. http://dx.doi.org/10.47132/2587-8425_2023_1_9.

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В статье представлен обзор основных этапов развития англикано-православного сближения, начавшегося в эпоху Петра I и достигшего апогея во второй половине XIX в., когда в англиканских епископальных Церквах Англии и Северо-Американских Соединенных Штатов рассматривалась возможность воссоединения с Православной Греко-Восточной Церковью. Особое внимание уделено внешнеполитическому аспекту англикано-православного диалога в XIX в., когда развитие миссионерской деятельности англиканских Церквей Англии и Северной Америки в странах Ближнего Востока осуществлялось в политических интересах Великобритании
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Meleschuk, A. A. "Transformation of East Slavic Messianism from the philosophy of Rus’ to the early Slavophiles." Науково-теоретичний альманах "Грані" 21, no. 12 (2019): 26–33. http://dx.doi.org/10.15421/1718161.

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The emergence of the historiosophical concept of the Messianism of the Eastern Slavs in the works of Illarion, Nestor, as well as the subsequent transformation by the Orthodox clergy of the Moscow principality, and later by the Russian Slavophiles, is investigated. The study found that thinkers of Kievan Rus’ created a universal concept of «Holy Rus’» for integration into the historical tradition of Christian states. The historiosophical concepts of Illarion and Nestor were created to unite the society of Kievan Rus’, providing a universal alternative to tribal identity. On the other hand, at
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Hwang, Sung-Woo. "A Study on the Russo-Polish Thirteen Years’ War (1654~1667)." East European and Balkan Institute 49, no. 2 (2025): 135–63. https://doi.org/10.19170/eebs.2025.49.2.135.

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The Thirteen Years’ War between Russia and the Polish-Lithuanian Commonwealth (1654-1667) was, in its immediate cause, the outcome of the Cossack uprising led by Bohdan Khmelnytsky in 1648. Yet in a broader historical perspective, the war can be traced back to the long-term structural integration of Polish and Lithuanian political authority, beginning in the late 14th century. The Union of Krewo (1385) established a dynastic alliance through the marriage between the Grand Duke of Lithuania and the Queen of Poland, introducing Catholicism to Lithuania and initiating a personal union. The Union
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Riccardi-Swartz, Sarah. "American Conservatives and the Allure of Post-Soviet Russian Orthodoxy." Religions 12, no. 12 (2021): 1036. http://dx.doi.org/10.3390/rel12121036.

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This article explores the growing affinity for the post-Soviet Russian Orthodox Church by far-right Orthodox converts in the United States, highlighting how the spiritual draw to the faith is caught up in the globalizing politics of traditionalism and a transnational, ideological reimaging of the American culture wars. Employing ethnographic fieldwork from the rural United States and digital qualitative research, this study situates the post-Soviet Russian Orthodox Church in the international flows of conservativism focused on reclaiming social morals and traditional religiosity. In doing so,
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Shchipkov, V. A. "Systemic Pressure of the United States on the Russian Orthodox Church in the Ideological and Geopolitical Confrontation." Orthodoxia, no. 1 (September 27, 2023): 10–125. http://dx.doi.org/10.53822/2712-9276-2022-1-10-125.

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The paper represents the interim results of a study conducted by the Russian Expert School Research Centre and reveals the politics, as well as scientifi c and expert mechanisms, used by the United States when applying the religious factor for geopolitical purposes. It also examines the way the United States exploits the religious agenda to put the direct political pressure on Russia. The purpose of the study is to identify the mechanisms used by the United States to deliver international pressure on world Orthodoxy and the Russian Orthodox Church. In 1998, the USA adopted the Law on Internati
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Platonova, Emma Nikolaevna Sadovaya Irina Ivanovna. "RUSSIAN ORTHODOX CHURCH IN THE USA." Journal «Bulletin Social-Economic and Humanitarian Research» 4 (6), 2019 (December 15, 2019): 59–66. https://doi.org/10.5281/zenodo.3568296.

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The article discusses the situation of the Russian Orthodox Church in the United States. Particular attention is paid to the processes taking place in the last third of the 19th century within the Church itself, in particular to the issues of expanding the ethnic composition of the clergy, the gradual spread of Orthodoxy throughout North America and the increase in the number of Orthodox communities. It is shown that it is precisely these factors that determined the obvious need for revising missionary tasks, working methods, and the forms of organizing charitable and social activities. In add
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Books on the topic "Orthodox Eastern Church, Russian, in the United States"

1

Mousalimas, S. A. The transition from Shamanism to Russian Orthodoxy in Alaska. Berghahn Books, 1995.

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2

F, Taft Robert, and Catholic Church. National Conference of Catholic Bishops. Bishops' Committee for Ecumenical and Interreligious Affairs., eds. The Oriental Orthodox Churches in the United States. United States Catholic Conference, 1986.

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Erickson, John H. Orthodox Christians in America. Oxford University Press, 1999.

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Erickson, John H. Orthodox Christians in America: A short history. Oxford University Press, 2007.

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5

Network, Orthodox Christian Communications. Directory of orthodox parishes & institutions in North America, 2004: Blessed and endorsed by the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA) : (Directory of canonical eastern orthodox parishes & institutions in the United States of America, Canada and Mexico affiliated with the SCOBA. Orthodox Christian Communications Network, 2004.

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6

Free Serbian Orthodox Diocese of the U.S.A. and Canada and Free Serbian Orthodox Diocese of the U.S.A. and Canada, eds. Constitution of the Free Serbian Orthodox Diocese of the United States of America and Canada: Ustav Slobodne srpske pravoslavne eparhije za Sjedinjenje Američke Države i Kanadu. Free Serbian Orthodox Church Diocese for the U.S.A. and Canada, 1991.

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7

Pruter, Karl. A directory of autocephalous Anglican, Catholic, and Orthodox bishops. Borgo Press, 1985.

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Pruter, Karl. A directory of autocephalous Anglican, Catholic, and Orthodox bishops. Borgo Press, 1989.

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9

John, Borelli, and Erickson John H, eds. The quest for unity: Orthodox and Catholics in dialogue : documents of the Joint International Commission and Official Dialogues in the United States, 1965-1995. St. Vladimir's Seminary Press, 1996.

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Dyrness, William A. Senses of the soul: Art and the visual in Christian worship. Cascade Books, 2008.

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Book chapters on the topic "Orthodox Eastern Church, Russian, in the United States"

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Erickson, John H. "A Church of Immigrants." In Orthodox Christians in America. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333084.003.0003.

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Abstract By the 1860s Orthodoxy had become a significant part of the culture of the native peoples of Alaska, but in the mainland United States it had made very little impact. Consular officials, shipping agents, and merchants from Greece and Russia provided an Orthodox presence in a handful of port cities, but organized church life was only beginning. Orthodoxy seemed destined to remain on the fringes of American life. Within a few decades, however, this situation changed dramatically. Beginning in the late 1880s, a growing tide of immigration from Eastern Europe, the Balkans, and the Middle
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2

Istratii, Romina. "Orthodox." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0021.

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The Orthodox and the Oriental Orthodox have developed distinct traditions. The majority of present-day Orthodox Christians in Central Asia are Slavs who inhabited the Central Asian geography during historical imperial Russian expansion. Central Asia is also home to an Armenian community, affiliated with the Armenian Apostolic Church. Eastern Orthodox and Oriental Orthodox churches operate on a small scale in Pakistan, India, Nepal, Bangladesh and Afghanistan. Post-Soviet Union, newly independent republics had become Muslim-majority states. The Armenian Oriental Orthodox community survives toda
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3

Kitroeff, Alexander. "Greek Orthodoxy Arrives in America." In The Greek Orthodox Church in America. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0002.

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This chapter recounts the arrival and settlement of the Greek immigrants and culminates in the creation of the Greek Orthodox Archdiocese in 1922. It talks about the first churches the Greek immigrants established that provided them with a sense of community and security and underscored their ties with the Greek homeland. It also looks into the decision of immigrants to not become absorbed in the Russian Orthodox Church. This chapter explores the settlement of the Greek immigrants that was laden with difficulties, ranging from the uneven quality of the immigrant priests to divisions that refle
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Kitroeff, Alexander. "Introduction." In The Greek Orthodox Church in America. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0001.

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This chapter provides an account of the Greek Orthodox Church's interrelationship with the Greek Americans throughout the twentieth century. It analyzes the Orthodox Church in the United States that plays a determining role in community affairs not seen anywhere else, such as its control of Greek-language schools. It also establishes the hegemony of the Greek Orthodox Church over the Greek American community. This chapter argues that the Greek Orthodox Church helped shape Greek American identity throughout the twentieth century and did so by adapting to the steady Americanization of the Greek
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Kitroeff, Alexander. "Assimilation and Respectability in the 1950s." In The Greek Orthodox Church in America. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501749438.003.0006.

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This chapter examines the Greek Orthodox Church against the background of the 1950s. It highlights the rise in religiosity and the upward social mobility of the Greek American second generation. It also explains how the Greek Orthodox church, which was on the margins of conversations about religion in America, found ways to become more relevant and somewhat mainstream. The chapter analyzes the unexpected development and importance of the Eastern Orthodox Churches to the Cold War policies of the United States. It also looks into the combination of powerful causes, such as the Cold War, social d
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Findlay, James F. "The Origins of Activism, 1950-1963." In Church People In The Struggle. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195079678.003.0002.

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Abstract On October 12, 1958, before 30,000 people, the President of the United States, Dwight Eisenhower, laid the cornerstone of the Interchurch Center, the permanent home of the National Council of Churches at 475 Riverside Drive in New York City. The outdoor ceremony, on land donated by John D. Rockefeller, Jr., directly across the street from the “Cathedral of Protestantism,” Riverside Church, was a moment charged with symbolism, partly obvious, partly hidden. The presence and active participation of President Eisenhower suggested strongly the powerful cultural role the National Council a
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Henne, Peter S. "Russia." In Religious Appeals in Power Politics. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770500.003.0005.

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This chapter evaluates Russia's use of religious appeals in its attempts to undermine Western opposition to its dominance of the Russky Mir or “Russian world.” Russia has attempted to maintain control of former Soviet states it sees as its historical sphere of influence, even as Western alliances expanded into this region. Despite the official atheism of the Soviet Union, the Orthodox Church has regained a prominent place in Russian politics. This, combined with the ideological nature of its struggle against the West, led Russia to deploy religious appeals to undermine Western influence. Russi
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"1 Foreign Faith in a Foreign Land: A Discursive History of the Russian Orthodox Church in the United States." In Between Heaven and Russia. Fordham University Press, 2022. http://dx.doi.org/10.1515/9780823299522-004.

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Kolstø, Pål. "Community." In Family, Sex, and Faith. Cornell University Press, 2025. https://doi.org/10.7591/cornell/9781501779411.003.0014.

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This chapter presents Russian Orthodox Church (ROC) thinking on family and sex in a global perspective, drawing some parallels and contrasts with religious conservatives on other continents. It examines the issue of what “vision of a good society” the politics and ethics of the Christian right is based on, not only in Russia and the United States but also in Africa. The chapter finds a strong common denominator in their shared emphasis on the paramount value of the community and the view that individuals should be seen first and foremost as members of a community to which they have an obligati
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Đoković, Milosav Z. "Bishop Ivan Bučko and the Independent State of Croatia: Visits of the Ukrainian Bishop to the Eparchy of Križevci in 1942." In POPE Pius XII and the Challenge of Totalitarianism in Yugoslavia, 1941–1958. Institute for Balkan Studies SASA, 2025. https://doi.org/10.46793/polity25.099dj.

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Based on Vatican archives, this paper discusses the visits of the Ukrainian Bishop Ivan Bučko to the Independent State of Croatia during 1942. Bučko had to leave the United States in the fall of 1941 due to accusations of being pro-Nazi; and due to his inability to return to his home diocese in Lviv, where he was an auxiliary bishop, the Holy See sent him on two missions, namely two visits to the Eparchy of Križevci. The first was in April 1942 and the second in August of the same year. The missions had a practical function: to convince the authorities that converted Orthodox Christians could
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Conference papers on the topic "Orthodox Eastern Church, Russian, in the United States"

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Ionica, Marius Alin, Victor Gabriel Baclea, and Ion Croitoru. "IDEOLOGICAL CURRENTS AND ORTHODOXY IN POSTWAR AMERICA. THE CASE OF FATHER SERAPHIM ROSE." In 11th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2024. SGEM WORLD SCIENCE, 2024. https://doi.org/10.35603/sws.iscss.2024/s09/71.

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Born in 1934 and moved to the Lord in 1982, Father Seraphim Rose carried out his activity against the background of an increasingly fluid world, marked by ideological changes, technological advances and cultural transformations. As a fervent scholar, translator, and ardent monk, Father Seraphim Rose navigated the complexities of modernity, while, passionately advocating for the eternal truths, embedded in Orthodoxy. The text is divided into three sections, each exploring a different aspect of the era. The first section discusses the postwar period, including the economic boom, technological ad
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Candu, Teodor. "The value and importance of the Forms of the churches and the service states of the clergy in the numerical assessment of the population of the Pruto-Dnistrian region in 1812." In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.16.

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The sources for studying the demographic situation in the Romanian area, especially those from Moldova Principality and neighboring territories, increase quantitatively with the expansion of Russia towards South-Eastern Europe. During the Russo-Turkish War of 1806-1812, as well as during the conflagrations of the late XVIIIth century, the Russian Empire preferred to establish its own administration of occupation, which for the most efficient record of resources was used not only by its own apparatus, but also by the local administrative and ecclesiastical institutions of the Romanian Principal
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