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Journal articles on the topic 'Orthodox prayer'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Smulov, A.M. "Prayer and work are the single acts of an Orthodox Christian." Humanity space. International almanac 13, no. 9 (2024): 752–59. https://doi.org/10.24412/2226-0773-2024-13-9-752-759.

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The issues of the attitude of the Russian Orthodox Church to work are considered, the texts of Orthodox prayers before and after the beginning of any work are given. The close connection of work and prayer, as a single act of an Orthodox Christian, is pointed out. The highest degree of prayer by the Church is determined by unceasing prayer and the prayer of Jesus. The theses expressed are based on the opinions of Orthodox saints and fathers of the Church.

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2

Klujev, A. S. "Prayer singing among the peoples of the world: time and eternity." Voprosy kul'turologii (Issues of Cultural Studies), no. 1 (January 30, 2025): 71–79. https://doi.org/10.33920/nik-01-2501-05.

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The article examines prayer singing among the peoples of the world. It is noted that prayer singing is common among all peoples, but especially among those who profess Hinduism, Buddhism and Christianity. The role of Christian prayer singing is emphasized due to the fact that Christianity, unlike Hinduism and Buddhism, is based on the interpenetration of man and God. It is emphasized that in Christianity the deepest interpenetration of man and God is carried out within the framework of Orthodoxy, therefore prayer singing in Orthodoxy is of paramount importance. The Ecumenical character of Orth

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Shevzov, Vera. "Women on the Fault Lines of Faith: Pussy Riot and the Insider/Outsider Challenge to Post-Soviet Orthodoxy." Religion and Gender 4, no. 2 (2014): 121–44. http://dx.doi.org/10.1163/18785417-00402004.

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This article examines the explosive reaction to ‘Punk Prayer’ as a religious act. It argues that the power of the performance as iconoclash resulted from the fact that it tapped, resonated with and disturbed Russia’s Orthodox culture through its appropriation of Orthodox sound, space and symbols – namely, the image of Mary, the Mother of God. The perceived position of its performers as insiders or outsiders to Orthodoxy, the evaluation of the sincerity of Punk Prayer as prayer and the paradoxical role that gender played in shaping these perceptions contributed to the tumultuous response.

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Meijer, J. "Het Jezus-gebed. Verhaal van een traditie." Het Christelijk Oosten 45, no. 2 (1993): 94–107. http://dx.doi.org/10.1163/29497663-04502003.

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The Jesus-prayer: Story of a tradition The interest in the Jesus-prayer has been greatly influenced by the French orthodox spiritual father Lev Gillet. The 100th anniversary of his birth in 1993 is a good reason to describe again the long journey of spiritual fathers and teachers of this prayer of the heart of which every orthodox monk wants to be a companion. The Jesus-prayer has a long tradition in the orthodox church and could be a enrichment to the western Christian of today.

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Torchynska, Nataliia, and Mykhailo Torchynskyi. "Structural-grammatical and semantic features of the functioning of indirect speech in orthodox prayers." Philological Review, no. 1 (May 31, 2022): 112–20. http://dx.doi.org/10.31499/2415-8828.1.2022.257954.

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Linguistic features of different confessional style genres have always aroused the scientists’ interest. One of the most common genres in the confessional style is the prayer, which has a communicative-pragmatic orientation formed due to its structure and several language devices, including elements of indirect speech, introduced into the prayer discourse. The relevance of the topic of the article resulted from the prayer interpretation as a representant of the endophase (internal) speech of the religious, which has a monological-dialogical structure and mostly is expressed through imperative

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Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.

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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I dr

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7

Monge, Rico G. "Prayer, Liturgy, and Sacramentality." Journal of Pentecostal Theology 34, no. 1 (2025): 3–23. https://doi.org/10.1163/17455251-34010002.

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Abstract This essay argues that some of the biggest impediments to Orthodox–Pentecostal understanding (liturgical prayer and sacramental rituals) disappear when interpreted through the soteriological lens of the doctrine of theosis. In the spirit of ecumenical dialogue, the author articulates the doctrine of theosis primarily through biblical texts and concepts introduced by twentieth-century Protestant theologians and philosophers Paul Tillich and Paul Ricoeur, rather than a heavy reliance on patristic sources or contemporary Orthodox theologians. In articulating this core concept in Orthodox

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8

Petrović, Srećko. "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον in Mt 6:11 as ‘Our Super-Substantial Bread’". Philotheos 19, № 2 (2019): 184–203. http://dx.doi.org/10.5840/philotheos201919210.

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The ‘bread’ in Lord’s Prayer is today usually understood as ‘daily bread,’ as we can see in contemporary translations. However, in Orthodox Christian understanding ‘bread’ in Lord’s Prayer has a different meaning, spiritual or Eucharistic, and it is emphasized by Orthodox theologians and Orthodox interpreters of the Bible. A different understanding of Biblical text is not something new in Christian history: it is something that is present in Christianity since the times of early Church, and it is well attested through contributions of ancient Christian schools of Biblical exegesis, for instanc

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Druzhinin, Dmitry Valerievich. "Orthodox «Mental Prayer» and Yogic Meditation." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 3 (2022): 12–22. http://dx.doi.org/10.47132/2541-9587_2022_3_12.

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10

Postovalova, V. I. "Prayer as Creativity in the Religious Discourse of Orthodoxy (Constants and Innovations)." Critique and Semiotics, no. 2 (2021): 71–87. http://dx.doi.org/10.25205/2307-1737-2021-2-71-87.

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On the basis of the theolinguistic description of one of the oldest discourses in the human world – the euchological, or the discourse of a prayer – the issue of the possibility, specifics and limits of the application of the linguocreative approach to the characterization of religious discourse is considered. The paper analyzes the paradoxical situation of the discrepancy in the perception of Orthodox prayer from the outside observation and from the inside of the Orthodox spiritual experience. From the perspective of the Orthodox worldview, prayer (conciliar and personal) provesto be a unique

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11

Kirkienė, Genutė. "The lssue of Suprašl Monastery Confessional Subordination and Character at the beginning of the 16th Century." Lietuvos istorijos studijos 18 (December 28, 2006): 39–50. http://dx.doi.org/10.15388/lis.2006.37061.

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In historiography, Suprasi Monastery (the administrative district of Grodno, currently Poland near Bialystok) is almost universally treated as the center of Orthodoxy of the GDL of the 16th century, and its founder Aleksandras Chodkevičius (Pol. Aleksandr Chodkiewicz) is unquestionably regarded as an Orthodox. However, in modern historiography (J. Maroszek) the foundation of Suprasi Monastery is considered within the context of the realization of the programme of the Church Union at the turn of the 15th/16th c. The hypothesis has been put forward (R. Černius) that apart from the project of the

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McGeoch, Graham. "Pussies Rioting and Indecent Praying: Transforming Orthodoxy in the Company of Marcella Althaus-Reid." Feminist Theology 26, no. 3 (2018): 297–307. http://dx.doi.org/10.1177/0966735018759453.

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This article proposes to engage Pussy Riot’s Punk Prayer in light of Marcella Althaus-Reid’s Indecent Theology and in dialogue with Orthodox theology and the prison letters exchanged by Nadhezhda Tolokonnikova, and Slavoj Zizek. First, there is a discussion of aspects of Althaus-Reid’s theology: caminata, libertinaje, and la vida loca. Second, the Punk Prayer – what I will call an Indecent Prayer – is presented in dialogue with Althaus-Reid’s theology and Orthodox theology. Third, the prison letters between Nadya and Slavoj are discussed in light of Althaus-Reid’s Indecent theology and Nadya T

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Ostrovskaya, E. A. "Rituals in Discourses of Digital Orthodox Christianity: Methodology and Research Trends." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 105–20. http://dx.doi.org/10.24833/2541-8831-2020-1-13-105-120.

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In the realities of the millennium the transcendent is banalized – at any moment the user of web 2.0 can find himself in the meditation space of the Buddhist ritual of building a sand mandala or order a moleben in one of the Orthodox churches of the world. The Internet and new media technologies provide an opportunity to host and store data that is potentially accessible to many people. Sacred texts of various religious traditions, rituals and practical instructions to them, liturgies, molebens, magic formulas and so on, are no longer the domain of a narrow circle of charismatic professionals.

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Marcu, Doru. "The Week of Prayer for Christian Unity from a Romanian Orthodox Perspective: A Historical and Missiological Analysis of Common Prayer." Religions 14, no. 2 (2023): 163. http://dx.doi.org/10.3390/rel14020163.

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Every year, the member Churches of the World Council of Churches (WCC) are called to actively participate in the meetings organized in the Week of Prayer for Christian Unity. From my perspective, these moments are an extraordinary opportunity to share in the richness of the Orthodox tradition, which means an act of confession and authentic witness. In the first part, I will present critically the canonical synthesis of the Orthodox, the concept of “Ecumenical Eucharist” and of Lima Liturgy, followed by the recommendations of the Special Commission for Orthodox participation in the WCC regardin

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15

RADOJEVIĆ, DUNJA, and ALEKSANDRA DJURIĆ MILOVANOVIĆ. "“Glory and Praise to you, Lord Jesus Christ”: Linguo-Cultural Analysis of Prayers among Baptist Serbs in Romania." Revista de etnografie și folclor / Journal of Ethnography and Folklore 2024, no. 1-2 (2024): 48–63. http://dx.doi.org/10.59277/jef.2024.1-2.04.

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In this paper, our case study is the Serbian Baptist community in the Danube Gorge in Romania, from the settlements Radimna, Pojejena, Moldova Veche, Divici and Liubcova. The objective of the ethnographic field research was to collect data on non-Orthodox Serbs living outside the borders of their home country and having experienced conversion to one of the Evangelical communities during the second half of the twentieth century. One of the most significant elements of the narrative of the Serbian Baptists is the place of prayer in their daily life. This paper is analysing prayer in the wider co

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16

Kärkkäinen, Veli-Matti. "Prayer, Liturgy, and Sacramentality." Journal of Pentecostal Theology 34, no. 1 (2025): 24–43. https://doi.org/10.1163/17455251-34010003.

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Abstract This presentation falls into four parts. First, the author seeks to provide a profile of a typical Pentecostal worship and corporate prayer life, including discussing its standard ‘liturgical’ aspects. This survey is based on sources from early and more contemporary teachers and documents of the movement. The second part of the essay delves into the theology, practice, and common intuitions about the sacraments (‘ordinances’ in Pentecostal parlance). The third part, more constructive in nature, will raise the question whether it is appropriate and useful to call key Pentecostal acts a

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17

ARION, Alexandru-Corneliu. "JESUS PRAYER, THE KERNEL OF THE ORTHODOX CHRISTIAN SPIRITUALITY." Icoana Credintei 6, no. 12 (2020): 5–21. http://dx.doi.org/10.26520/icoana.2020.12.6.5-21.

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18

Bakirov, Denys. "ON THE USAGE OF THE DIPTYCH IN THE ORTHODOX CHURCH. THE CORPORATIST DIMENSION OF REPRESENTATION." Journal of V. N. Karazin Kharkiv National University, Series "The Theory of Culture and Philosophy of Science", no. 68 (December 3, 2023): 36–42. https://doi.org/10.26565/2306-6687-2023-68-04.

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The aim of this article is to clarify the connection between intercessory prayer and representation. The hypothesis is that intercessory prayer is the first step toward representation because intercession allows a doer of prayer to bring another person into the centre of one’s life. The argument runs as follows. I observe that St. Paul’s prayers are the prayers of eucharistic intercession: he thanks God for his beloved ones. Then I observe that St. James sees mutual confession of sins and mutual intercession as the ground of Christian “healing”. Then I observe that Dietrich Bonhoeffer conceptu

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19

Mason, Matthew. "John Owen between Orthodoxy and Modernity." European Journal of Theology 29, no. 1 (2020): 87–88. http://dx.doi.org/10.5117/ejt2020.1.016.maso.

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SUMMARY This volume of essays examines John Owen as an orthodox theologian with modern elements in his thought. It situates Owen in his early-modern context, and explores various aspects of his theology (penal atonement, Scripture, effectual calling and catholicity) and his spirituality (trinitarian piety, meditation on Christ, human happiness and public prayer). Although Owen’s context is different from our own, the essays offer insights into what it means to be both orthodox and modern today. RÉSUMÉ Cet ouvrage contient diverses contributions présentant John Owen comme un théologien orthodox

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Mason, Matthew. "John Owen between Orthodoxy and Modernity." European Journal of Theology 29, no. 1 (2020): 87–88. http://dx.doi.org/10.5117/ejt2020.1.016.maso.

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SUMMARYThis volume of essays examines John Owen as an orthodox theologian with modern elements in his thought. It situates Owen in his early-modern context, and explores various aspects of his theology (penal atonement, Scripture, effectual calling and catholicity) and his spirituality (trinitarian piety, meditation on Christ, human happiness and public prayer). Although Owen’s context is different from our own, the essays offer insights into what it means to be both orthodox and modern today.RÉSUMÉCet ouvrage contient diverses contributions présentant John Owen comme un théologien orthodoxe à

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21

Tokareva, Svetlana. "Energetic Motives in the Translation of Spiritual Tradition." Logos et Praxis, no. 3 (December 2022): 60–67. http://dx.doi.org/10.15688/lp.jvolsu.2022.3.6.

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The article deals with the problem of the content and forms of translation of the Orthodox spiritual tradition, the core of which is the energy paradigm of hesychasm. It is shown that literature is an important channel for the transmission of spiritual tradition. The Russian literary tradition presents religious and educational works of Orthodox ascetics, as well as artistic works that have a Christian orientation and are based on theological and evangelical texts. An important role in maintaining the spiritual tradition of Orthodoxy was played by the development of the concept "righteous man"

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22

Chryssavgis, John. "The Prayer of Liturgy in the Orthodox Church." Theology Today 58, no. 3 (2001): 412–26. http://dx.doi.org/10.1177/004057360105800311.

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23

Болычев, Д. "Prayer for «Authorities» in the Russian Orthodox Church." Праксис, no. 2(7) (December 27, 2021): 165–83. http://dx.doi.org/10.31802/praxis.2021.7.2.012.

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В данной статье предпринята попытка последовательного представления поминовения властей Церковью в Своих богослужениях и описания вкладываемого Ею в них смысла. Данная работа основывается как на анализе первоисточников, в частности, служебников, чиновников, книг молебных пений, соответствующих указов государственных и церковных, так и на рассмотрении и сопоставлении других научных исследований по данной теме. В статье доказывается, что Церковь всегда пытается оказывать духовное влияние на власти, «дабы проводить нам жизнь тихую и безмятежную во всяком благочестии и чистоте…» (1 Тим. 2, 1–2). Ц

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Сапожнік, Ольга. "MUSICOLOGICAL-CULTURAL AND ARTISTIC-AESTHETIC ANALYSIS OF THE GENRE PALETTE OF CHURCH CHANTS ON THE EXAMPLE OF CANONICAL AND NON-CANONICAL WORKS." УКРАЇНСЬКА КУЛЬТУРА : МИНУЛЕ, СУЧАСНЕ, ШЛЯХИ РОЗВИТКУ (НАПРЯМ: культурологія) 48 (June 12, 2024): 138–46. http://dx.doi.org/10.35619/ucpmk.v48i.762.

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A comprehensive musicological and cultural cross-section of the specifics of the use of spiritual genres of sacred music during church services is carried out; the problem of the presence of canonical liturgical texts in these spiritual chants is highlighted; The specifics of the existence of the studied genres of sacred music with secular, non-canonical texts on church themes in the Orthodox tradition are determined. A musical-theoretical, artistic-aesthetic and lexical-phonetic analysis of the genre spectrum of sacred music of Ukrainian Orthodoxy, which crystallized over the centuries in chu

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Antipina, E. M. "“TO PRAY MEEKLY FOR THE ENEMIES”: THE POETICS OF THE 1917 “PRAYER” BY SERGEI BEKHTEEV." Culture and Text, no. 56 (2024): 107–16. http://dx.doi.org/10.37386/2305-4077-2024-1-107-116.

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“The Prayer” of 1917 was written by S.S. Bekhteev under the impression of the revolutionary upheavals of the early 20th century and was sent to members of the Royal Family in Tobolsk by hand of Countess A.V. Gendrikova. The article examines the protective discourse of the poem in relation to the Orthodox tradition of prayer (in particular, with the Prayer of the Optina elders), analyzes the features of the use of the sacred name, the dynamics of prayer requests and the nature of the dying request.

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Haig, Margaret. "Sacred Encampment." Journal of the International Society for Orthodox Music 6, no. 1 (2022): 161–66. http://dx.doi.org/10.57050/jisocm.113278.

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Each year in the summer months in the United Kingdom, some Orthodox young people gather to live together for a time. They live, work, eat, play, worship and sing together, in a community that mimics a small village or even a monastery. For many, this may be their first exposure to some of the Church services, to the rhythms of prayer and hymnography. It may be the first time they have heard these prayers and hymns in a language they understand. Organisers understand that teaching young people about the faith as a lived reality is a vital part of helping young people who may not see other Ortho

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27

Frank, Fr Chrysostom. "Orthodox-Catholic Relations." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 7, no. 1 (1998): 48–78. http://dx.doi.org/10.1177/106385129800700104.

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It is only in worship, with a keen sense of the transcendence of the inexpressible mystery ‘which surpasses knowledge’ (Eph. 3:19), that we will be able to see our divergences in their proper setting and ‘to lay … no greater burden than these necessary things’ (Acts 15:28), so as to reestablish communion…. It seems to me, in fact, that the question we must ask ourselves is not so much whether we can reestablish full communion, but rather whether we still have the right to remain separated. We must ask ourselves this question in the very name of our faithfulness to Christ's will for his Church,

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28

Nyunt, Moe Moe. "Journey to the Light:." Asia Journal Theology 37, no. 2 (2023): 214–33. http://dx.doi.org/10.54424/ajt.v37i2.86.

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This article is a comparative study of two orthodox religious practices: the Orthodox Buddhist practice of vipassana meditation and the Orthodox Christian practice of hesychastic prayer. The article acknowledges that both religions share the common idea of meditation/contemplation as an inner journey toward enlightenment. On the one hand, the Buddhist yogi is enlightened by observing the constantly changing nature of one’s mind-body relationship and hopes for being reborn as a deva or Brahma (god/celestial being). The Christian hesychast, on the other hand, is awakened by the Spirit of God in

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Buhagiar, Luke J., Matthew Pulis, and Ljiljana Ćumura. "Prayer Intensity, Technological Mediation, and Civic Engagement: Comparing Catholic, Lutheran, and Orthodox Contexts." Religions 16, no. 7 (2025): 904. https://doi.org/10.3390/rel16070904.

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Technological advancements keep influencing religious landscapes in unpredictable ways. This implies changes at the level of personal spirituality and also at the level of community building and civic engagement across different denominations. In this paper, we present survey data (N = 443) from Malta (Southern Europe), Serbia (Balkans), and Denmark (Northern Europe), which assessed participants’ prayer intensity, Christian identity, Christian belief, and civic engagement behaviors, among other variables. The participants in our sample were all Christians: the participants from Malta were most

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Ehrlich, Amira. "Religious Occupation, Israel 2020–2021: Orthodox Prayer Solutions during the COVID-19 Pandemic and the Religious–Secular Dispute Over Public Space." Israel Studies 30, no. 1 (2025): 210–39. https://doi.org/10.2979/is.00040.

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ABSTRACT: This article examines the adaptation of Orthodox prayer practices in Israel to the pandemic restrictions, focusing on the resulting "religious occupation" of public spaces and the intensification of the religious-secular conflict. A mixed-methods approach that incorporates media analysis, surveys, and interviews is used to analyze creative solutions that emerged during the pandemic, such as outdoor prayer gatherings, which at the same time exacerbated existing secular-religious tensions. The research explores the diverse responses across different Jewish denominations, highlighting b

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Григорьева, М. А. "SOME PROBLEMS OF ORTHODOX PSYCHOTHERAPY OF STRESS AND PTSD." Russian military psychological journal, no. 2(2) (December 23, 2023): 91–101. http://dx.doi.org/10.25629/rmpj.2023.02.09.

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Православная психотерапия представляет собой инновационный подход к лечению стресса и ПТСР, основанный на духовных и религиозных принципах православия. Она объединяет традиционные методы психотерапии с духовной поддержкой и помощью священника. В рамках этого подхода акцент делается на вере, молитве, исповеди и других религиозных практиках как способах облегчения страданий и достижения внутреннего равновесия. Однако в России Православная психотерапия, до сих пор, находится в стадии развития и имеет свои особенности. Недостаток специалистов и предубеждение к религиозно-ориентированным методам –

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TORCHYNSKA, Natalіia, and Mykhailo TORCHYNCKYI. "STRUCTURAL FEATURES OF ADDRESS AS A COMPONENT OF INDIRECT SPEECH (BASED ON THE MATERIAL OF ORTHODOX PRAYERS)." Current issues of linguistics and translations studies, no. 23 (March 30, 2022): 52–57. http://dx.doi.org/10.31891/2415-7929-2022-23-11.

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One of the common and sacred genres of the confessional style is prayer as a way of uniting man with God in order to thank, ask, accept, repent, and so on. Linguistic features of prayers, both those that are a direct expression of religious style and those that function in the structure of literary texts, at different times became the object of study for many scientists, but the structure of addresses in prayers was not studied, what determined the relevance of the topic of the article. The purpose of the study is to analyze the structure of addresses as an integral part of prayers that repres

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Astvatsaturov, Andrey. "Franny’s Jesus Prayer: J.D. Salinger and Orthodox Christian Spirituality." Religions 12, no. 8 (2021): 555. http://dx.doi.org/10.3390/rel12080555.

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The Way of a Pilgrim and The Pilgrim Continues His Way—is a Russian hesychast text that was first published in 1881 and translated into English in 1931. It has gained popularity in the English-speaking world thanks to J.D. Salinger who mentions and re-narrates it in his stories “Franny” and “Zooey”. This reference has often been noted in both critical works on Salinger and studies dedicated to the book The Way of a Pilgrim. However, scholars have never actually attempted to fundamentally analyze the textual interconnections between Salinger’s stories and the hesychast work. In this article, th

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Butler, James. "Prayer as a Research Practice?: What Corporate Practices of Prayer Disclose about Theological Action Research." Ecclesial Practices 7, no. 2 (2020): 241–57. http://dx.doi.org/10.1163/22144471-bja10021.

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Abstract Within theological action research the language of discernment has become increasingly important and resonances with spiritual practices such as Lectio Divina have been recognised. This led to practices of corporate prayer being introduced in to the research process. This paper reflects on this experience and identifies key resonances between prayer and theological action research. Through engagement with theological accounts of prayer these resonances are explored turning the question of the place of prayer within theological research on its head. It is not simply that prayer practic

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Brzeziński, Bartłomiej. "„Chrześcijańska joga”? Słów kilka o modlitwie Jezusowej i hezychazmie." Kultury Wschodniosłowiańskie - Oblicza i Dialog, no. 7 (July 31, 2018): 241–52. http://dx.doi.org/10.14746/kw.2017.7.19.

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The article “«Christian yoga»? A few reflections on the Jesus’ Prayer and hesychasm” is a kind of commentary on the Polish translation of the article “Becoming what we pray...” by Michel Plekon that is presented in the same issue of periodical “Kultury Wschodniosłowiańskie — oblicza i dialog”. Author tried to remind the most important facts and figures connected with the history of the Jesus’ Prayer and hesychasm. Moreover, there are described controversies concerning the physical method that was used by some hesychasts during practice of the Jesus’ Prayer. Additionally, one can readabout the

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Turcan, Nicolae. "Liturgy and Apophaticism." Religions 12, no. 9 (2021): 721. http://dx.doi.org/10.3390/rel12090721.

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The Orthodox liturgy is a religious phenomenon that can be analyzed phenomenologically and theologically alike, given the emphasis that both phenomenology and Orthodox theology place on experience. By proposing the Kingdom of God instead of the natural world without being able to annihilate the latter in the name of the former, the liturgy seeks divine-human communion. Through the dialogue of prayer, through symbolic and iconic openings, as well as through apophatic theology, the liturgy emphasizes the horizon of mystery as a horizon essential to the way man positions himself before God. The p

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Herrlinger, Page. "Trials of the Unorthodox Orthodox: The Followers of Brother Ioann Churikov and Their Critics in Modern Russia, 1894-1914." Russian History 40, no. 2 (2013): 244–63. http://dx.doi.org/10.1163/18763316-04002006.

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A pious Orthodox peasant from Samara province who moved to St. Petersburg in mid-1890s, “Brother Ioann” (Ivan Alekseevich Churikov, 1861-1933?), always believed himself to be a faithful son of the church, but his flamboyant public preaching against the ills of alcohol ultimately led to his excommunication in 1914. Naturally gifted as a preacher, Brother Ioann regularly attracted thousands of listeners to his Sunday prayer meetings, the vast majority of whom were simple working people, suffering the devastating effects of alcoholism and the chronic insecurities associated with poverty. Debates

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Vantsos, Miltiadis. "The Church’s prayer on deathbed and the moral reflection on euthanasia." Conatus 3, no. 2 (2018): 119. http://dx.doi.org/10.12681/conatus.19396.

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Associating a prayer that belongs to the long-standing tradition of the Orthodox Church with a contemporary theme, such as euthanasia, may seem strange, as at the time the prayer was written, the ethical consideration of euthanasia was certainly unknown. However, the timelessness of illness, pain and death, the existential agony of human at the end of life and the unwavering commitment of the Church to the suffering and dying person allow, in our view, the exploration of the Church’s prayer on deathbed in the context of the good and desirable death. It is noteworthy that, while in all liturgic

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Voronina, Olga G. "Pussy Riot Steal the Stage in the Moscow Cathedral of Christ the Saviour: Punk Prayer on Trial Online and in Court." Digital Icons: Studies in Russian, Eurasian and Central European New Media, no. 9 (June 7, 2013): 69–85. https://doi.org/10.5281/zenodo.14739653.

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This article considers Pussy Riot’s punk prayer, a controversial performance by a feminist punk-rock collective, that took place in the Moscow Cathedral of Christ the Saviour in February 2012, leading to the arrest and imprisonment of several of its members. The article explores the punk prayer, in turn, as an art performance and as a criminal and a religious offence. To this end it focuses on three public arenas for Pussy Riot’s performance, which also serve as sites for its interpretation: a Moscow court of law, an Orthodox Cathedral andthe internet. In this context Pussy Riot&rs

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Taranenko, V. V. "SUPPLICATION AS A STRUCTURAL ELEMENT OF THE ORTHODOX PRAYER COMPOSITION." Тrаnscarpathian Philological Studies 1, no. 25 (2022): 72–75. http://dx.doi.org/10.32782/tps2663-4880/2022.25.1.13.

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Pop, Simion. "‘I’ve tempted the saint with my prayer!’ Prayer, charisma and ethics in Romanian eastern orthodox Christianity." Religion 47, no. 1 (2016): 73–91. http://dx.doi.org/10.1080/0048721x.2016.1225908.

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Shmiher, Taras. "Rev. Henryk Paprocki’s Contribution to Poland’s Orthodox Translation." Translation Studies: Theory and Practice 2, no. 1 (3) (2022): 83–90. http://dx.doi.org/10.46991/tstp/2022.2.1.083.

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The article discloses the history and state of religious translation in Poland via the prism of one confession (the Polish Autocephalous Orthodox Church) and of one translator (Rev. Prof Henryk Paprocki). Although the translation history of the Orthodox Liturgy in Poland is not so short, its achievements centred around the Liturgy of St John Chrysostom and prayer-books, while the large-scale program of translating Orthodox liturgical texts into Polish is still a one-man enterprise. This state of arts postpones the time of possessing the full Polish-language corpus of Orthodox liturgical texts,

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Pax, Leonard Stephen. "Hearing the voice of God: Towards a semiotic understanding of prayer." Anthropological Notebooks 29, no. 1 (2023): 1–20. https://doi.org/10.5281/zenodo.7801206.

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<strong>Abstract</strong> This article brings together two unrelated ethnographies in which former hostages of the FARC held in the Colombian rainforest and traditionalist Russian Orthodox Christians both claim to have heard the voice of God. Through analyzing the subjective assumptions made about intentionality and voice agency by these two sets of listeners, an attempt is made to understand what might be the circumstances that lead one to believe he or she has heard a “divine” voice. For the Catholic Colombian captives who recycled what they took to be prophetic radio voices and

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Pașca-Tușa, Stelian. "“Lord, have mercy” – A Psalmic Paradigm for the Prayer of the Heart." Romanian Orthodox Old Testament Studies 12, no. 2 (2024): 69–83. https://doi.org/10.24193/roots.2024.2.5.

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In this study, I aim to emphasize that the psalmic prayer חָנֵּנִי יהוה (Lord have mercy) is the early form and the foundation of the Prayer of the Heart. It has been generally accepted that Jesus' prayer, in its established form – Lord Jesus Christ, Son of God, have mercy on me, a sinner – originates in the Holy Scripture, particularly in the gospels. In this research, I will prove that the New Testament contains an echo of psalmic spirituality. Those who first invoked God’s name and asked for divine mercy to be poured out on them were the authors of psalms. To demonstrate this reality, I wil

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Igrutinović, Danica, Srdjan Sremac, and Mariecke van den Berg. "Pride Parades and/or Prayer Processions: Contested Public Space in Serbia #Belgrade Pride 2014." Journal of Empirical Theology 28, no. 2 (2015): 204–25. http://dx.doi.org/10.1163/15709256-12341330.

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In post-Yugoslav countries, national identity seems to be increasingly defined by the formulation of a traditional discourse on sexuality and gender, culminating in a growing interference of religious institutions with national debates and policies onlgbt-rights. In this paper we aim to gain more insight into the discursive effects of such sexual nationalist discourse by exploring responses of the Serbian Orthodox Church to the 2014 Belgrade Pride parade. Drawing from theories on religious and sexual nationalism and queer geography, we will argue that while the Serbian Orthodox discourse on ho

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Frishkopf, Michael. "Inshad Dini and Aghani Diniyya in Twentieth Century Egypt: A Review of Styles, Genres, and Available Recordings." Middle East Studies Association Bulletin 34, no. 2 (2000): 167–83. http://dx.doi.org/10.1017/s0026318400040396.

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It is often assumed that as ‘orthodox’ Islam rejects music, Qur’anic recitation (tilawa) and the Call to Prayer (adhan) are its only acceptable melodic practices. By the same logic, the special music of Sufism is bracketed under the labels ‘heterodox,’ or else ‘popular,’ Islam. Both ‘orthodox’ and ‘Sufi’ practices are then categorically distinguished from the ‘secular’ world and its music. This erroneous ‘tripolar’ view of music and religion in Egypt can be ameliorated by considering the rich range of Islamic melodic practices performed there.

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Pehanich, Edward. "The Serbian Chrysostom." Nicholai Studies: International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich II, no. 4 (2022): 415–20. http://dx.doi.org/10.46825/nicholaistudies/ns.2022.2.4.415-420.

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One of the greatest preachers and teachers of the Scripture is widely regarded to be St. John Chrysostom who lived and died over 1,600 years ago. We in America especially honor the memory of a man who lived and walked among us who has been called “The New Chrysostom” or “The Serbian Chrysostom” for his gift of preaching and teaching. St. Nicholai Velimirovich was born in 1880 in the small Serbian village of Lelich to pious Serbian Orthodox parents. He grew up in a home imbued with the life of the Orthodox Faith. His parents often interrupted their farm work for daily prayer and observed and ce

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Danylets, Iurii. "THE SPECIFIC FEATURES OF DEVELOPMENT OF THE ORTHODOX MOVEMENT IN SUBCARPATHIAN RUS IN THE SECOND HALF OF THE 1920S (BASED ON THE EXAMPLE OF BILKY AND VELYKI LUCHKY VILLAGES)." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 33–42. http://dx.doi.org/10.24144/2523-4498.1(44).2021.233172.

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This paper analyzes the newly discovered archival documents and materials of periodicals focusing on the development of the Orthodox movement in the second half of the 1920s. As an example, the author singled out two localities where Orthodoxy manifested itself yet in the early 20th century. Emphasis is placed on the fact that over this period in Subcarpathian Rus no Orthodox jurisdiction was established and there was neither bishop nor administration. All these facts used to lead to chaos and disorder within the Orthodox movement. The author argues that the population who decided to leave the

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Shmeleva, V. V. "Poem «The Prayer» by M. Lermontov in the Musical Interpretation of M. Mousorgsky." Bibliotekovedenie [Library and Information Science (Russia)], no. 4 (August 28, 2014): 76–79. http://dx.doi.org/10.25281/0869-608x-2014-0-4-76-79.

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The article provides the analysis of M. Musorgsky’s perception of the poem «The Prayer» by M. Lermontov («I, Virgin Mary, now with Prayer...»). Romance by M. Mussorgsky belongs to the genre of the Russian religious romance, filled in with serenity, enlightened spirituality and divine love. In the vocal there are guessed the sounds of old hymns of the Orthodox Church services associated with the Znamenny chant. The composer addresses to the lyrics of M. Lermontov in a tragic moment of his life, and in the image of the Virgin Mary M. Mussorgsky finds solace.

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Kormina, Jeanne. "Connecting Earth and Heaven: Tsar Cross Processions, Spiritual Infrastructure, and Orthodox Christian Citizenship." Archives de sciences sociales des religions 206 (2024): 99–122. http://dx.doi.org/10.4000/12arp.

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This article develops Michel de Certeau’s concept of utopian space and applies it to the Russian Orthodox realities, considering space as created by practices and legitimized by certain texts. It argues that Russian Orthodox utopian space evokes social emotions of collectivity and belonging. The article analyses how utopian space is created and maintained in popular religious performances through walking, prayer chanting, the language of spiritual warfare, and the notion of spiritual gaze. It focuses on the tsar cross processions in Ekaterinburg which commemorate the violent death of Nicholas

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