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1
Iliff, Eric J. "Homosexuality and the Eastern Orthodox Christian tradition." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p015-0452.
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Alfeyev, Hilarion. "St Symeon the New Theologian and Orthodox tradition." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282029.
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Maximova, Galina, and res cand@acu edu au. "Russian Orthodox Music in Australia: The translation of a tradition." Australian Catholic University. School of Arts and Sciences, 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp217.04092009.
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For over 50 years the presence of Russian people has been significant in Australia and the Russian Orthodox Church has been established in 24 centers in all states and territories. The richness of the musical heritage of the Russian Orthodox Church is well known; it has a tradition extending over many centuries and one which embraces an enormous repertoire of various styles of chant together with a vast repertoire of polyphonic music, much of it by famous composers. At this point in time there has been virtually no documentation of the history and practice of Russian Orthodox liturgical music in Australia. There are three histories of the Russian church in Australia (Protopopov 1997, 1998, 1999) but the topic of music is not addressed. This is also true of Galina Zakrjevsky's history of St Nicholas Russian Orthodox Cathedral (1998). Studies of Russian immigration to this country include the dissertation by Maria Frolova (1996) and the book by Elena Govor (1997). While liturgical music is not a concern of these writers, their studies nevertheless provide useful background material for an investigation into Russian Orthodox Liturgical music as practised in this country. There are of course numerous studies of Russian church music, notably by Gardner (1980) and Morosan (1991). Their focus is understandably Russian and these books are essential for any understanding of the Australian experience of such liturgical music. This study thus seeks to document the practice of Russian Orthodox liturgical music in Australia from 1926 to 1999. The central research questions are: What is and has been the makeup of Russian Orthodox church choirs in Australia? What is the repertoire of these choirs? What training is available for choristers? To what extent have Australian choirs been able to maintain the traditions of Russian Orthodox liturgical music? What changes have taken place in performance traditions during the time of settlement? In order to achieve these aims there has been a heavy reliance on surveys by means of a questionnaire and interviews with choirmasters, choristers and clergy in five states. Extensive use has been made of archival sources and church magazines such as Word of the Church and Australiada: A Russian Chronicle. Material for a background study of Russian Orthodox music has been drawn from Secondary sources such as Gardner, Morosan, Brill, and Rasumovsky and for a background history of Russian Orthodox church in history of the Russian Orthodox church in Australia from 'A short history of the first Russian Orthodox parish in Sydney' by Soovoroff. For the discussion in Part 2: The Australian Scene special consideration has been given to four choirs: SS Peter & Paul's Cathedral (Sydney), St Nicholas Cathedral (Brisbane), St Nicholas Church (Adelaide), Holy Dormition Church (Dandenong), Holy Virgin Protection Cathedral (Melbourne), the reason being that these represent the different levels of choral standards in this country. Thus these embrace one choir of a large cathedral church, one of a moderately sized cathedral church, one of a very small cathedral church and one of a tiny parish church. The approach adopted involves an examination of the makeup of these selected choirs throughout the time frame of the study. This is followed by an analysis ofthe their repertoire, based on repertoire lists supplied by choir directors. Due to the paucity of source material and fading memories of informants, it has often been impossible to identify key persons by their name: only the surname and initial can be given.
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Barrett, David. "The 12 steps of recovery and the Orthodox scriptural tradition." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Sellem, Hana. "La femme dans la tradition juive sous l’éclairage de la pensée hassidique Habad : traditions, évolutions et place aujourd’hui." Thesis, Lille 3, 2013. http://www.theses.fr/2013LIL30051.
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Le rôle de la femme dans la tradition juive est un sujet qui fait l'objet de discussions depuis bien longtemps. Que ce soit la Bible ou le Talmud ou la dimension mystique, tous les commentateurs ont été amenés à évoquer ce sujet. Depuis l'apparition du hassidisme et plus encore avec la modernisation de la société, il suscite des interrogations : est-Il possible de concilier la définition moderne du rôle de la femme avec celle d'une tradition millénaire ? Avec l'évolution constante de la société moderne, cette question se pose constamment dans les milieux juifs orthodoxes, toutes branches confondues. Parmi ces dernières, la branche du hassidisme Habad, dont le dernier dirigeant, Mena'hem M. Schneersohn, mit en oeuvre le plus grande "révolution hassidique" de l'histoire du hassidisme, ayant permis une large diffusion de ses enseignements, au-Delà de toutes frontières, grâce à une véritable stratégie de développement reposant essentiellement sur l'envoi d'émissaires à travers le monde. Dans cette étude, je me propose d'examiner l'évolution de la place juive Habad dans la société depuis la "révolution" hassidique jusqu'à l'heure actuelle. Pour cela, je me pencherai, tout d'abord, sur les textes écrits par des maîtres hassidiques Habad sur plusieurs générations mettant en lumière le rôle de la femme au sein du mouvement, ainsi que les initiatives prises relatives aux activités des femmes Habad. Je me concentrerai plus particulièrement sur les écrits et réalisations de son dernier dirigeant : Mena'hem Mendel Schneersohn, qui fut un grand soutien pour la cause des femmes juives et les encouragea à se "libérer" tout en maintenant leur respect de la tradition biblique et talmudique. En conclusion, j'exposerai un regard actuel de l'activité des femmes Habad dans la société, et mentionnerai les nombreuses responsabilités qu'elles assument ainsi que certains défis les affectant<br>The role of women according to Jewish tradition has been discussed by many throughout the ages. With the constant evolution and modernization of society, which brought about so many changes in the condition of women, a question arises : is it possible to live as a modern woman in today's world by the standards of an age-Old tradition ? This question is constantly asked amongst orthodox Jewish circles. In this study, I chose to focus on one particular branch within orthodox Judaism : the Chabad Chassidic movement, whose last leader, rabbi Menachem Mendel Schneersohn, led the greatest "Chassidic revolution" of all times, enabling so many worldwide to become more familiar to the Jewish tradition in general, as well as the teachings of Chassidism in particular
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Gschwandtner, Christina M. "The role of non-human creation in the liturgical feasts of the Eastern Orthodox tradition : towards an Orthodox ecological theology." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/4424/.
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This thesis examines the role played by non-human creation in the liturgies for the feast of Holy Pascha (Easter), of the twelve major feasts of the Orthodox Church, and of the period of Great Lent. Applying to liturgical texts and practices the methodology developed by Paul Ricoeur for biblical interpretation, the thesis argues that the kind of world opened by these liturgies allows for the participation of non-human creatures in the liturgy and thus is amenable to an ecological theology. It investigates the implications of the liturgical texts for contemporary theological reflection about salvation, incarnation, sin, and theosis in light of the ecological crisis and the frequent Orthodox claim that the liturgy is ‘cosmic’ in scope. Chapter 1 looks at the role of non-human creation in the Paschal/Pentecost season and lays out the case for the need to include all of creation. Chapter 2 focuses on the feasts of the incarnation and argues for a more inclusive theological interpretation of the incarnation. Chapter 3 examines the liturgies of Lent and Holy Week and develops hamartiological implications of the ecological crisis. The final chapter focuses on the feasts of Theophany and the Transfiguration and proposes a view of theosis that extends beyond humans.
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Collins, Paul Myring. "The divine fellowship of love in the relationality of the godhead in the 'Church dogmatics' of Karl Barth." Thesis, King's College London (University of London), 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362737.
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Weniger, Robert Stone. "Scripture as understood by Protestant evangelicals and the Eastern Orthodox Church." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Medis, Michael D. "Erik Erikson's eight ages of man in context of the Orthodox Christian tradition." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Silvanos, Ayub. "The rite of consecration of the Church according to the Syrian Orthodox tradition." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-rite-of-consecration-of-the-church-according-to-the-syrian-orthodox-tradition(8fc4a287-86fd-4b5d-9863-40d516efe36a).html.
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From ancient times it has been the practice of humankind to build structures in which to worship God. People built centres of various shapes and sizes in which different kinds of worship were conducted. Within the Christian Church, even though the basic concept of worship is the same, there are different doctrines and customs in different Church traditions. In this thesis I attempt to shed some light on the consecration of churches in the tradition of the Syrian Orthodox Church; this is a relatively uncharted field. It is prefaced by an overview of dedication in the early Christian period and of the Jewish liturgical traditions on which the worship was based. Next I consider some Syriac literary works, the importance of Syriac literature and liturgy, and the liturgical books of the Syrian Orthodox Church. I then describe house churches of the first centuries and their gradual development into today’s magnificent and artistic churches. An important part of my work focuses on the Holy ‘Myron’, which is an integral component used in the consecration of Syrian churches. I discuss the importance accorded to 'Myron' in the church and the different types of anointing involving Myron and other oils. The main part of the thesis focuses on the construction of a church from its very beginning until its consecration once it has been completed, referring to biblical and symbolic interpretations. This includes a detailed description of the different tools and utensils used in the Syrian Orthodox Church (some illustrated) with an explanation of their relevance and meaning. The views of the church fathers such as Aphrahat, Ephrem, Moses Bar Kepha, Dionysius Bar Salibi and Jacob of Serugh, and the references and allegories from the Acts of Thomas and the Sugitho on the Church of Edessa are also included in my work. The main sources for this study are my translations of the Vatican Borg. manuscript Syriac 57 and Paris manuscript Syriac 110. The official version of the church consecration used in the Syrian Orthodox Church is a copy of Vatican manuscript 51. The Syriac texts with translations are provided in chapter two.
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Garvey, John. "Change and tradition the concept of doctrinal development and orthodoxy /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Mulatu, Semeon. "The Ark of the Covenant in Ethiopian Christian tradition." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Papalazarou, Evangelia. "Kollyvades a historical review of the "Debate around the Kollyva" on Mount Athos in the eighteenth and nineteenth centuries /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Stoeckl, Kristina. "Community after totalitarianism the Russian Orthodox intellectual tradition and the philosophical discourse of political modernity." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2008. http://d-nb.info/992436362/04.
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Patterson, Justin J. "Towards a robust primacy a contemporary reflection on church order, disorder, and the canonical tradition in light of the Roman papacy /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Gamalova, Devorina. "The role of music in the spiritual life considered in the light of the Orthodox Christian tradition." Thesis, University of West London, 2006. https://repository.uwl.ac.uk/id/eprint/384/.
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The current thesis is not intending to examine a specific type of music,genre, form or individual authors, neither to scrutinize the technicalities of spiritual manifestation in different compositional methods and works, but it is rather engaged with the phenomenon of music as an art in general (Church music, classical, secular, folk), with its manifestations and influences; and these seen inthe context of Christian theology preserved in its most complete form in the Orthodox Church. There is a sufficient amount of pre-existing work, which explores one or another aspect of the relevant questions but the motivation for this research was brought up by the need of a summary, of an overview bringing them all together. By collecting, compressing and systemizing some of the material essential to the chosen topic, it is hoped to investigate, though not in detail, how music can contribute to our spiritual growth but at the same time to become aware when and why it cannot. Each of the separate chapters can become an object of separate study. The tendency, however, is not to give a comprehensive answer and to solve the most complex questions of interrelationships between Spirit (God) – man – creativity – art – music, but to raise them and to give a perspective enabling future scholars to answer, extend and deepen them. The scarcity of personal spiritual experience leads inevitably to limitations of the theological material within the range of Systematic Theology. In the parts concerned with subjects of creativity and music, the individual vision and appraisal, based on personal practice, observations and reflections is more evident. Even though the approach adopted in presenting the material is multidisciplinary based on the theoretical viewpoints and of different musicologists, historians and theologians, the angle from which it is presented is rather practico-creative. This means that the subjects ae considered through the conception of the world of the performer of music and not of its composer or theoretician. On the whole only the shaping and structuring of the idea are original; the materials for its development are drawn from sources of greater authority. The originality therefore lies more in the synthesis rather than in a detailed analysis. Thus the plural form, presenting the collective thoughts generated in this way, is preferred.
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Frazier, Scott D. "The Trinity in the thought of Basil of Caesarea, the western tradition, and a modern Greek Orthodox theologian." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Jovanov, Dejan. "Serbian Orthodoxy on crossroads-between tradition(alism) and civic society : imaginaries of Serbian nation, West and 'Universal' Values in Orthodoxy (Pravoslavlje) Journal, published by the Serbian Orthodox Church in the period 1991-2010." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG052.
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Dans cette thèse je démontre comment les imaginaires de la nation serbe, de l’Occident et des valeurs universelles (démocratie, droits de l’homme et tolérance) véhiculées au sein de la revue ‘Orthodoxie’ (publiée par l’Eglise Orthodoxe Serbe) ont pour but final la préservation de la position sociale de l’Eglise et de ses intérêts en tant qu’une institution religieuse au sein de la société serbe. Cette ‘résistance’ aux changements construit des imaginaires sociaux qui nous appréhendons comme des représentations sociales et ont tendance à (re)devenir la vision dominante de la société serbe. J’étudie le discours de la revue ‘Orthodoxie’ et des acteurs qui y contribuent afin de montrer le processus des créations des imaginaires sociaux et leurs tentatives de se présenter au public et dans la sphère publique comme les courants de pensée dominants concernant la nation serbe, l’Occident et les valeurs ‘universelles’. J’ai répondu aux questions suivantes : - comment la tradition nationale « se traditionalise », la culture nationale s’idéalise et l’identité nationale se sacralise ? - comment l’imaginaire de l’Europe et de la culture européenne/occidentale (‘EUX’) se construisent en opposition à l’imaginaire de la nation serbe (‘NOUS’) ? - comment les valeurs de la démocratie, des droits de l’homme et de la tolérance sont imaginées à travers une telle construction opposée (‘EUX’ versus ‘NOUS’) ?<br>In this thesis I demonstrate how do the imaginaries of Serbian nation, of Occident and of ‘universal’ Values (democracy, human rights, tolerance), constructed in the journal published by the SOC serve as factors of conservation and protection of the social position of the Church, its social and political interests in the sense of national religious institution in the Serbian society. The ‘resistance’ to change allows the construction of social imaginaries that we comprehend as social representations with a tendency to become (again) or to impose them as a dominant vision of the Serbian society. I studied the discourse in the ‘Orthodoxy’ journal and the social actors that published their articles in order to demonstrate the process of the creation of social imaginaries and the tentative to present them publicly/in the public sphere as dominant currents of social thoughts on Serbian nation, Occident and ‘universal’ values. I answered to the following questions:- The way national tradition is “traditionalized”, national culture is idealized and national identity is sacralized.- How the imaginary of Europe and European/western culture (‘THEM) are constructed in an opposition to the imaginary of a Serbian nation (‘US’)?- How the values of democracy, human rights and tolerance are imagined through this opposed imaginary construction (‘US’ vs ‘THEM’)?
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Kimball, Virginia M. "LITURGICAL ILLUMINATIONS: DISCOVERING RECEIVED TRADITION IN THE EASTERN ORTHROS FOR FEASTS OF THE THEOTOKOS." IMRI - Marian Library / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1264781028.
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Ivanova, Aleksandra. "Architektūrinė ir konstrukcinė Lietuvos stačiatikių cerkvių raida." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2009~D_20090702_141912-29797.
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Šiame darbe surinkta medžiaga apie visas šiuo metu veikiančias Lietuvos teritorijos cerkves – istorijos faktai, pastatų brėžiniai, archyvų dokumentai, iliustracijos, nuotraukos ir kt., atlikta bendro pobūdžio šalies stačiatikių sakralinių statinių architektūrinė ir konstrukcinė analizė, taip pat daug dėmesio skirta istorinei cerkvių plėtrai. Stačiatikių kulto statiniai apžvelgiami ne tik Vilniuje, bet ir visoje Lietuvoje. Trumpai analizuojami ir kitų religijų bažnyčios, kurios tam tikru istorijos laikotarpiu buvo stačiatikių cerkvėmis.<br>In this work I've collected information about about all the Lithuanian Orthodox Church – history, buildings, drawings, archival documents, images and so on, prepared a general national Orthodox church architectural and design analysis, also paid attention to historical development of churches. The Orthodox sacramental churches are overviewed not only in Vilnius, but in the whole territory of Lithuania. Brief analysis of temples of other religions , which in a certain period of the history were Orthodox churches, is also done.
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Denizeau, Laurent. "Le reste et la promesse : étude ethnographique d’une tradition monastique orthodoxe en France." Lyon 2, 2007. http://theses.univ-lyon2.fr/documents/lyon2/2007/denizeau_l.
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Lieu commun du religieux, la tradition façonne les relations que les acteurs entretiennent avec leur passé dans l’exercice actuel du vivre-ensemble. Le vivre-ensemble monastique, c’est d’abord une modalité d’être en commun qui puise dans les représentations de la tradition pour faire ressortir, au-delà des appartenances locales, un lien à même d’unir les acteurs aux générations passées pour former « l’Eglise ». Le monachisme abordé dans ce travail se définit en premier lieu par une localité, puisqu’il y est question d’une « tradition » située géographiquement : le Mont Athos en Grèce. Mais cette localité se trouve paradoxalement déterritorialisée : les acteurs que nous rencontrons s’inscrivent bien dans la tradition monastique du Mont Athos… mais en France. Dans un tel contexte, la tradition se trouve moins liée à une localité qu’à un réseau d’acteurs à même d’inscrire leurs engagements au sein d’une communauté élargie. Notre réflexion se concentre autour de l’usage de la notion de tradition dans les formes actuelles de construction du lien social dans le champ religieux. Cette notion nous conduit à envisager l’expérience religieuse comme une expérience de la présence de Dieu qui s’édifie au travers de l’expérience des autres, dans un jeu de médiation dont les modalités visent à re-présenter les absents et ce qu’ils ont à dire aux présents<br>Usual for monks, tradition shapes the relationship actors keep alive with their past through living together in the present. Monastic communal living is firstly a way of being together which draws from the representations of tradition which are then re-represented, beyond the local, a link that even unites actors from past generations to form the ‘Church’. Monkhood referred to in this work is defined firstly by a place, since it is a question of a ‘tradition’ situated geographically: Mount Athos in Greece. But this place is paradoxically deterritorialized: the actors that we will meet immerse themselves in the monastic tradition of Mount Athos… but in France. In such a context, tradition is connected less to a place than to a network of actors engaged in the heart of an enlarged community. Our reflection focuses on the practice of the notion of tradition in the present forms of constructing social links in the field of religion. This notion leads us to envisage religious experience as an experience of the presence of God which enlightens through the experience of others, in a game of mediation in which the modalities aim to re-represent those absent and what they have to say to those present
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Mathew, Philip. "A comparative study of funeral rites in the Byzantine and West Syrian traditions." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p015-0460.
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Larchet, Jean-Claude. "Étiologie, sémiologie et thérapeutique des maladies spirituelles : une introduction à la tradition ascétique du christianisme orthodoxe." Nancy 2, 1987. http://www.theses.fr/1987NAN21016.
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L'ascétique chrétienne orthodoxe, telle que permettent de la définir en particulier les enseignements de la grande tradition patristique orientale, du 1er au 14e siècles, peut être considérée comme une méthode thérapeutique des maladies spirituelles. Prenant pour norme de la sante spirituelle de l'homme l'état originel de sa nature, caractérisé par l'orientation de toutes ses facultés et énergies vers dieu, c'est à partir du péché originel qu'elle définit l'étiologie des maladies qui affectent sa nature déchue, et qui sont essentiellement constituées par un usage pervers, déraisonnable et contre nature de ces mêmes facultés et énergies, détournées de dieu pour être tournées vers le "monde". Elle fait de cet état de maladie multiforme qui affecte tout l'être de l'homme déchu et se manifeste en particulier dans les passions, une description qui constitue une véritable sémiologie médicale. C'est de manière tout aussi systématique qu'elle présente une thérapeutique, qui consiste essentiellement dans la réorientation de l'homme vers dieu, conformément à l'ordre de sa nature. Cette conversion ontologique s'effectue principalement en un double mouvement méthodiquement défini : le combat contre les passions et l'acquisition corrélative des vertus. Elle n'est possible que par la synergie de l'effort humain librement mis en œuvre, que désigne le terme d'ascèse, et de la grâce divine acquise à l'humanité par le christ, qui a guéri et restaure en lui la nature humaine qu'il a assumée. C'est dans l'impassibilité, porte de la charité parfaite et condition de la connaissance spirituelle, que l'homme retrouve pleinement la santé<br>Christian orthodox ascetics, such as it may be defined in particular from the teachings of the great eastern patristic tradition, from the lst to the 14th centuries, may be considered as a therapeutic method of spiritual diseases. Taking as a norm of the spiritual health of man, the original condition of his nature, characterized by the orientation of all his faculties and energies toward god, it is from original sin that it defines the etiolgy of the diseases which affect fallen man, and which are essentially constituted by a perverted, unreasonable and against-nature use of these same faculties and energies turned away from god to be turned towrd "world". It makes of this multiform state of disease which affects the whole being of fallen man, a description that constitutes a true medical semiology. It is in such a systematic way, that it presents a therapeutics, which consists essentially in the reorientation of man toward god, in conformity with the order of his nature. This ontogic conversion is mainly realized by a double activity methodically defined : the straight against passions and the correlative acquiring of virtues. It is only possible by the synergy of human effort, freely carried out, which is designated by the word "asceticism", and of divine grace, acquired for mankind by christ, who has cured and restored in himself human nature he has assumed. It is in impassibility, the gate of perfect charity and the condition of spiritual knowledge, that man recovers health fully
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Shah, Mustafa Akram Ali. "Religious orthodoxy and the development of the Arabic linguistic tradition : the formative years." Thesis, SOAS, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244672.
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Denizeau, Laurent Laplantine François. "Le reste et la promesse étude ethnographique d'une tradition monastique orthodoxe en France /." Lyon : Université Lumière Lyon 2, 2008. http://demeter.univ-lyon2.fr/sdx/theses/lyon2/2007/denizeau_l.
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Valică, Mihai. "Eine heutige Philanthropiewissenschaft und Diakonietheologie im Kontext der Orthodoxen Lehre und der Tradition der Rumänisch-Orthodoxen Kirche." [S.l. : s.n.], 2007. http://nbn-resolving.de/urn:nbn:de:bsz:25-opus-57137.
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Gillet, Olivier. "L'Eglise orthodoxe et l'Etat communiste roumain, 1948-1989: étude de l'idéologie de l'Eglise orthodoxe :entre traditions byzantines et national-communisme." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212518.
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Dans quelle mesure les traditions de l’Église orthodoxe, héritière d’un modèle byzantin imprégné de césaropapisme qui ignorait donc la séparation des pouvoirs temporels et spirituels, ont-elles influencé les comportements démocratiques dans les pays d’Europe où elle est dominante ?Le cas particulier de la Roumanie depuis 1948.<br>Doctorat en Histoire, art et archéologie<br>info:eu-repo/semantics/nonPublished
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Kostjuk, Konstantin. "Der Begriff des Politischen in der russisch-orthodoxen Tradition : zum Verhältnis von Kirche, Staat und Gesellschaft in Rußland /." Paderborn [u.a.] : Schöningh, 2005. http://www.gbv.de/dms/sub-hamburg/387552456.pdf.
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Johnson, Christopher David Leonard. "Authority and tradition in contemporary understandings of hesychasm and the Jesus prayer." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5553.
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In today’s global religious landscape, many beliefs and practices have been dislocated and thrust into unfamiliar cultural environments and have been forced to adapt to these new settings. There has been a significant amount of research on this phenomenon as it appears in various contexts, much of it centred on the concepts of globalisation/localisation and appropriation. In this dissertation, the same process is explored in relation to the traditions of contemplative prayer from within Eastern Orthodox Christianity known as the Jesus Prayer and hesychasm. These prayer practices have traveled from a primarily monastic Orthodox Christian setting, into general Orthodox Christian usage, and finally into wider contemporary Western culture. As a result of this geographic shift from a local to a global setting, due mainly to immigration and dissemination of relevant texts, there has been a parallel shift of interpretation. This shift of interpretation involves the way the practices are understood in relation to general conceptions of authority and tradition. The present work attempts to explain the divergence of interpretations of these practices by reference to the major themes of authority and tradition, and to several secondary themes such as appropriation, cultural transmission, “glocalisation,” memory, and Orientalism. By looking at accounts of the Jesus Prayer and hesychasm from a variety of sources and perspectives, the contentious issues between accounts will be put into a wider perspective that considers fundamental differences in worldviews.
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Wilson, Mark R. "Advancing progressive orthodoxy William Owen Carver and the reconciliation of progress and the South Baptist tradition /." Auburn, Ala., 2005. http://repo.lib.auburn.edu/2005%20Fall/Dissertation/WILSON_MARK_24.pdf.
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Larchet, Jean-Claude. "Etiologie, sémiologie et thérapeutique des maladies spirituelles une introduction à la tradition ascétique du christianisme orthodoxe /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37607044p.
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Martinez, Gonzalez Natal Alejandro. "A transaction costs approach to community participatory development : orthodox theory vs reality in traditional communities in Mexico." Thesis, London School of Economics and Political Science (University of London), 2006. http://etheses.lse.ac.uk/2690/.
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This thesis examines the obstacles that communities have to confront, and the solutions they have made use of to organise and sustain community participation for service provision. Orthodox participatory theory assumes that communities have the knowledge and the appropriate attitudes to manage participatory projects effectively. This thesis questions these assumptions by using Transaction Cost Theory to understand the failures and successes of Community Participatory Development (CPD). Participant observation in three traditional rural Mexican communities demonstrated that the assumptions of self-reliant participatory development theory overlook important problems, such as unequally distributed and limited information, limited resources and skills, opportunistic attitudes and conflicts of interest. These problems generate cooperation costs in terms of time, effort and other material and intangible resources. We argue that the larger these costs, the less likely it is that community participation will succeed unless effective incentives are created to overcome them. This is so, because rural people intend to be rational and self-interested individuals, who will only involve themselves in collective action if they expect the benefits to exceed the costs. However, we argue, that rationality is institutionally bounded, and that local institutions play a central role in determining choices and behaviour. Therefore, successful community participation is directly related to communities' capacity to use institutional arrangements to deal with the costs of cooperation and specially to reconcile private and collective interests. This thesis shows that institutional arrangements that sanction opportunism, and shape individual behaviour in favour of the collective interest are needed for collective action to arise. These institutional solutions involve sanctions and hierarchies to ensure successful projects, problems ignored by populist participatory theories. By so doing, this thesis builds an alternative and more critical model for the analysis of participation theory, and presents a new perspective on the possibilities and limitations of Transaction Costs Economics.
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McCallum, Fiona. "The political role of the patriarch in the contemporary Middle East : an examination of the Coptic Orthodox and Maronite traditions." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2776.
Full textAbstract:
The objective of this study is to analyse the contemporary political role of Christianity in the Middle East. This will be achieved by focusing on the office of the patriarch. In most of the Eastern Christian churches, the patriarch is widely accepted as the spiritual head of the community and, throughout the centuries, this authority has often been translated into temporal power. Although other communal actors have challenged the dominant position of the patriarch, this dual role as spiritual and civil leader provides resources which can be used to strengthen the claim to be the political representative at the expense of lay rivals. The case studies selected for this project - the Coptic Orthodox and the Maronite churches - share several key characteristics. Firstly, both evoke a distinct identity on the basis of faith yet are directly linked to a specific homeland - Egypt and Lebanon respectively. In contrast to spiritual leaders of communities which are not concentrated in one particular country, the Coptic Orthodox and Maronite patriarchs have the potential to become involved in national affairs if desired. Secondly, both communities have pressing if different concerns as indigenous Christians in a turbulent regional environment dominated by another religion - Islam. The vast majority of these relate to the position of the community in the homeland. Thirdly, both communities have recently experienced widespread expansion outside the traditional territory in the Middle East. This allows an examination of the impact this growth has had on both the church and community at home and abroad. Fourthly, since becoming the head of each church, Patriarch Shenouda III, Coptic Orthodox Patriarch of Alexandria and all Africa and Patriarch Nasrallah Boutros Sfeir, Patriarch of Antioch and all the East of the Maronites, have proven to be charismatic and influential figures in church and national affairs. They have clearly played significant parts in relations between the community and state in the decades since their election to office. Finally, the two case studies have been selected as they best represent the potential of Christian communities to have a political role in this region. While the Copts constitute only a small proportion (5-10% depending on the identity of the source) of the Egyptian population, they are still the largest Christian community in the Middle East, numbering around 5-6 million. In contrast, the Maronites are a small community in terms of size. It is estimated that there are no more than 600,000 Maronites in Lebanon. Yet within Lebanon, they still make up over 20% of the population, offering them a chance to have a significant impact on national affairs. This study proposes that the patriarch exercises a political role because of his position as the head of the community. The authority and tradition of the office is constantly invoked to reinforce this position. In the contemporary period, this can be attributed to the desire to fill the leadership vacuum which exists amongst Christians in the Middle East.
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Bekale, Raymonde Bamboukou. "Investigation of the antidiabetic activity of Cnicusbenedictus L. in rats." University of the Western Cape, 2016. http://hdl.handle.net/11394/5455.
Full textAbstract:
Magister Pharmaceuticae - MPharm<br>Diabetes Mellitus, one of the major diseases affecting human population all over the
world has caused significant morbidity and mortality. The management of this
condition has raised the demand of safe and cost effective remedial measures due to
several side effects associated with the present use of modern medicines. Thus, it is
crucial to explore other options for diabetes management such as the use of medical
plants. Cnicus benedictus L. is one of the known plant species used by traditional
medicine practitioners in South Africa for the treatment of various ailments including
inflammatory conditions, pain and diabetes. Even though the plant species has been
extensively studied, scientifically, no evidence exists in literature to corroborate the
claim made by traditional medicine practitioners of its therapeutic success in the
treatment of diabetes and pain.
Therefore, the objectives of this present study were: to investigate the antidiabetic
activity of C. benedictus using leaf methanol extract of the plant species on animal
model involving male and female Albino rats; to investigate the antinociceptive
activity of the plant species on mice; to determine the safety profile of the plant by investigating the acute toxicity and to carry out HPLC study in order to characterize
the plant species.
Animals were divided into groups of six each and fasted overnight prior to the
induction of diabetes in rats using Streptozocin (STZ). The plasma glucose was
measured at intervals of 30 min for 4 hours by means of a glucometer. Cnicus
benedictus (100 – 400 mg/kg, i.p.) significantly reduced the blood glucose
concentrations of fasted normal rats with percentage maximum reduction ranging
from 46 to 79% and chlorpropramide (250 mg/kg, i.p.) significantly reduced the
blood glucose concentrations of fasted normal rats by 84%. Cnicus benedictus (100 –
400 mg/kg, i.p.) significantly reduced the blood glucose concentrations of STZinduced
diabetic rats with percentage maximum reduction ranging from 44.82 to
66.04% and chlorpropramide (250 mg/kg, i.p.) significantly reduced the blood
glucose concentration of STZ-induced diabetic rats by 71.71%.
In the oral glucose tolerance test, administration of leaf methanol extract of Cnicus
benedictus (100 – 400 mg/kg, i.p.) following oral glucose load on fasted
normoglycaemic rats significantly reduced the increased blood glucose
concentrations with percentage maximum reduction ranging from 42.45 to 70.75%.
Chlorpropramide (250 mg/kg, i.p.) following oral glucose load on fasted
normoglycaemic rats significantly reduce the increased blood glucose concentration
with a percentage maximum reduction of 79.04%. In acetic acid writhing test, animals were divided into groups of eight per dose.
Cnicus benedictus (25-400 mg/kg, i.p.) significantly reduced the number of writhes in
mice with percentage inhibition of the writhes ranging from 67.95 to 73.71%.
Indomethacin (20 mg/kg, i.p.) and paracetamol (500 mg/kg, i.p.) significantly
reduced the number of writhes in mice with percentage inhibition of 75.44 and
69.18% respectively. Combined treatment of lowest and sub-effective doses of
C.benedictus (12.5 mg/kg, i.p.) and indomethacin (10 mg/kg, i.p.) significantly
reduced the writhes with a percentage inhibition of 58.32%.
In hot plat test, animals were divided into groups of eight per dose. Cnicus benedictus
(25-400 mg/kg, i.p.) significantly delayed the reaction times of the mice to hot-plate
thermal stimulation. Morphine (10 mg/kg, i.p.) significantly delayed the reaction time
of the mice to the hot-plate stimulation.
The no-adverse-effect-level (NOAEL) of leaf methanol extract of Cnicus benedictus
was obtained at 3200 mg/kg (p.o.) and the LD50 value of the plant species was found
to be 4000 mg/kg (p.o.).
The HPLC fingerprint of the leaf methanol extract of Cnicusbenedictus showed
distinct peaks at the following retention times of 6.387, 14.628, 18.431, 23.228 and
29.829 min. In conclusion, the data obtained showed that leaf methanol extract of Cnicus
benedictus possesses both antidiabetic and antinocipetive activities.<br>National Research Foundation (NRF)
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Crye, Jennifer L. "Shifting Boundaries: Rethinking the nature of religion and religious change among minority peoples in late imperial Russia." Oxford, Ohio : Miami University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1249395999.
Full text
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Himeur, Emilie. "Une autre théorie critique : l'histoire intellectuelle de la revue Nord-américaine Telos 1968-2001." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0474/document.
Full textAbstract:
Notre thèse d’analyse des idées politiques retrace l’histoire intellectuelle de larevue de pensée critique étasunienne Telos de 1968 à 2001. A travers notre travail denarration critique, nous cherchons à comprendre, au sens wébérien, l’évolution idéologiquesignificative de la publication-organisation, qui est passée en moins de trente ans d’unpositionnement néo-marxiste affilié à la Nouvelle gauche américaine à un populisme prochede la Nouvelle droite européenne. Notre hypothèse de travail est que le rapport que Telosentretient avec la Théorie critique de l’Ecole de Francfort est déterminant pour comprendreson évolution et écrire son histoire. Nous défendons ici la thèse que Telos constitue unorgane dissident de « théorie critique nord-américaine » (Mooney, Calhoun) qui s’exprimesous la forme d’un « traditionalisme critique » qui tient lieu de synthèse entre différentesbranches de théorie critique contemporaine. En tant que synthèse, la théorie telosiennedépasse l'héritage de la vieille Théorie critique francfortoise, dans un double rapportd’intégration et de négation. In fine, Telos produit sa propre critique, une autre théoriecritique<br>Our doctoral dissertation traces the intellectual history of the American criticalthought journal Telos from 1968 to 2001. Through our critical narrative, we intend tounderstand, in the weberian sense, the significant ideological evolution of the publicationorganization,which, in less than thirty years, moved from a neo-Marxist position affiliatedwith the American New Left to a populism related to the European New Right. Our workinghypothesis is that the link between Telos and the Critical Theory of the Frankfurt School isdecisive to understand its evolution and write its history. Our thesis is that Telos is adissenting organ of “North-American Critical Theory” (Mooney, Calhoun) expressed as a“critical traditionalism” that acts as a synthesis between various trends of contemporarycritical theory. As a synthesis, the telosian theory overcomes the legacy of the old Criticaltheory in a dual relationship of integration and negation. Ultimately, Telos produces its owncriticism, another critical theory
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Langdell, Sebastian James. "Religious reform, transnational poetics, and literary tradition in the work of Thomas Hoccleve." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a2e8eb46-5d08-405d-baa9-24e0400a47d8.
Full textAbstract:
This study considers Thomas Hoccleve’s role, throughout his works, as a “religious” writer: as an individual who engages seriously with the dynamics of heresy and ecclesiastical reform, who contributes to traditions of vernacular devotional writing, and who raises the question of how Christianity manifests on personal as well as political levels – and in environments that are at once London-based, national, and international. The chapters focus, respectively, on the role of reading and moralization in the Series; the language of “vice and virtue” in the Epistle of Cupid; the moral version of Chaucer introduced in the Regiment of Princes; the construction of the Hoccleve persona in the Regiment; and the representation of the Eucharist throughout Hoccleve’s works. One main focus of the study is Hoccleve’s mediating influence in presenting a moral version of Chaucer in his Regiment. This study argues that Hoccleve’s Chaucer is not a pre-established artifact, but rather a Hocclevian invention, and it indicates the transnational literary, political, and religious contexts that align in Hoccleve’s presentation of his poetic predecessor. Rather than posit the Hoccleve-Chaucer relationship as one of Oedipal anxiety, as other critics have done, this study indicates the way in which Hoccleve’s Chaucer evolves in response to poetic anxiety not towards Chaucer himself, but rather towards an increasingly restrictive intellectual and ecclesiastical climate. This thesis contributes to the recently revitalized critical dialogue surrounding the role and function of fifteenth-century English literature, and the effect on poetry of heresy, the church’s response to heresy, and ecclesiastical reform both in England and in Europe. It also advances critical narratives regarding Hoccleve’s response to contemporary French poetry; the role of confession, sacramental discourse, and devotional images in Hoccleve’s work; and Hoccleve’s impact on literary tradition.
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Martínez, Kerstin Cielito Nathalie. "The Russian religious-governmental relation through media representation : A critical discourse analysis." Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229779.
Full textAbstract:
The thesis is a contribution to the analysis of media representation through the use of critical discourse analysis of twelve English written articles by Russian and international media sources. The articles were chosen in relation to the unauthorised Pussy Riot protest in the Cathedral in Moscow back in February 2012, and the societal changes that have taken place thereafter. The analysed articles have been written and published between February 2012 and January 2014. The aim with the study is to see how media sources from different geographical backgrounds described the same events and news.
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Sundkvist, Annica. "När får jag kyssa din hand? : Några röster om att vara Kaldeisk-katolsk och Syrisk-ortodox utlandskyrka i Södertälje 2019." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-399922.
Full textAbstract:
In the town of Södertälje, a great number of ecclesiastical denominations are represented, a majority of which with roots in the Middle East. To a person attending several various Christian services at many different churches, the diversified ecclesiastical scene offers many similarities among the different denominations, as well as many differences between them. An obvious difference is the view of ministry. In the Church of Sweden women may be ordained, whereas this is not possible in the Chaldean-Catholic Church or the Syrian-Orthodox Church. This paper describes how some ordinary worshippers, members of the Chaldean-Catholic Church or the Syrian-Orthodox Church, look upon their own religious practices in view of the fact that they belong to minority denominations in a secularized society in which the Church of Sweden is the major church. This paper has a Theological as well as a Sociological perspective, since these two perspectives have a reciprocal effect on each other regarding the creating of identities of both informants and churches. An important aspect of this paper is the informants’ view of the relationship between priesthood and gender. It will be obvious that the informants’ opinions of who may be allowed to take Holy Orders depend more on the person’s eligibility than on gender, irrespective of traditions in their denominations. In spite of the fact that women are not ordained in either of the churches dealt with in this paper, the informants hold the view that this may change with time. Instead, they mean that this is one in a row of adaptations that should be carried out by their churches, in order for them to be able to continue to exist in Södertälje and to achieve an ongoing increase in numbers. However, the question of priesthood and gender is complicated, partly due to traditions in their home countries, but also since the bodies of men and women, respectively, are regarded differently in Orthodox theology, not least so in comparison with that of the Church of Sweden. In this paper the informants also express questions arisen from encounters between their respective home countries and Sweden. Primarily, those questions are about the possible effects that may occur when ecclesiastical traditions meet secular values. That affects the informants’ views of culture and nationality, as well as the meaning of being an individual in a group, profoundly marked by church traditions in a society as individualistic as Sweden.<br>I Södertälje finns ett stort antal kyrkliga samfund representerade, flertalet med rötter i Mellanöstern. Det kyrkliga landskapet medför att det för den kyrkobesökare som rör sig i flera olika kyrkorum, är lätt att upptäcka många likheter mellan de olika kyrkliga samfunden, men också flera skillnader. En påtaglig skillnad är synen på prästämbetet. I Svenska kyrkan kan kvinnor vara präster, medan detta inte är möjligt i Kaldeisk-katolska kyrkan eller i Syrisk-ortodoxa kyrkan. Den här uppsatsen handlar om hur några vanliga gudstjänstdeltagare, medlemmar i Kaldeisk-katolska kyrkan eller Syrisk-ortodoxa kyrkan, ser på de egna kyrkotraditionerna och -praktikerna i ljuset av att vara minoritetskyrkor i ett sekulärt samhälle där Svenska kyrkan är majoritetskyrka. Uppsatsen har ett teologiskt såväl som ett samhällsorienterat perspektiv. Anledningen till det är att dessa två perspektiv har en ömsesidig påverkan på varandra beträffande informanternas - och kyrkornas - identitetsskapande. En viktig ansats i uppsatsen är vilken syn på relationen prästämbete och kön informanterna ger uttryck för. Uppsatsen visar att informanternas uppfattning om vem som kan vigas till präst är mer beroende av personlig lämplighet än av kön, oaktat att de kyrkotraditioner de tillhör säger något annat. Trots att kvinnor inte vigs till präster i någon av de kyrkor som uppsatsen belyser, menar informanterna att det på sikt inte alls skulle vara en omöjlighet. Det är istället en i raden av anpassningar som de menar att deras kyrkor bör göra, för att fortsätta att leva och verka i Södertälje och för att tillväxten av medlemmar ska vara god. Dock visar det sig att frågan om prästämbete och kön inte är okomplicerad. Det beror dels på traditioner från hemländerna, men också på att mannens och kvinnans kropp betraktas på olika sätt i ortodox teologi, inte minst jämfört med Svenska kyrkans teologi. I uppsatsen ger informanterna också uttryck för frågor som har väckts genom mötet mellan deras respektive hemländer och Sverige. Främst handlar detta om vad som kan hända när kyrkliga traditioner möter sekulära värderingar. Detta påverkar deras syn på såväl kultur och nationalitet som vad det innebär att vara individ i en grupp, som starkt präglas av kyrkliga traditioner, i ett samhälle som är så individcentrerat som Sverige.
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Bara, Adriana. "The Gospels in icons according to the Eastern Orthodox tradition." Thesis, 2006. http://spectrum.library.concordia.ca/9141/1/MR20717.pdf.
Full textAbstract:
Since the beginning of Christianity, Christians have been faced with the ambiguous nature of "image" and the risk of idolatry. Is Christian art fundamentally blasphemous? Are not icons 'idols' and are they not prohibited in the Old Testament? Those were the questions aggressively put forward by the Christian iconoclasts of the eighth century in a hostile controversy. The iconoclasts (those who fought against use of icons) stated that every image must be identical with its prototype; therefore, an icon is an idol since it pretends to be God. For the iconodules (those who venerate icons) the icons are not idols because icons are not consubstantial with or identical to their prototypes. My focus in this research is to explore the reception of scripture---specifically the Gospels in the icons of the Eastern Tradition. The first part, of my thesis "Short history of icons," offers a brief overview of the history of the icons in the first seven centuries of Christianity, and presents the dispute between iconoclasts and iconodules. The second part, "The Gospels in Icons according to the Eastern Orthodox Tradition" describes eight icons from historical, aesthetical and liturgical points of view. In my research I attempt to explain the icons as a convergence of the canonical Gospels, apocrypha writings and liturgical texts. In the Conclusion I stress the connection between icon and Incarnation in the context of today's Orthodoxy. The Orthodox Church endeavored to direct the human senses, including sight in its use of icons, in faith to the greater knowledge and glorification of God
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Mettasophia, Jonathan Michael. "Tradition, adaptation, and innovation: Christian practice and Orthodox Christian theology and spirituality." Thesis, 2019. https://hdl.handle.net/2144/37043.
Full textAbstract:
This project is a practical theological response to the so-called "rise of fundamentalism" and its extreme inverse—uncritical progressivism—in contemporary Orthodoxy within the United States. The dissertation argues that it is possible, and even traditional, for contemporary Orthodox communities to shape their religious practices in a manner that addresses fundamental needs in the present, without relying or insisting upon contextually inappropriate practices. Drawing on the so-called Christian practices approach to practical theology as found in the writings of Dorothy Bass and Craig Dykstra and the theology, spirituality, and mysticism of the Christian East—as exemplified by the writings of Maximus the Confessor—this project cultivates four critical lenses that contemporary Orthodox Christian communities can employ as they begin to explore the possibility of adapting traditional practices and incorporating innovative practices into their existing way of life. In order to concretize such an endeavor, this project includes a case study of the Communities at New Skete. In their own unique way, they have adapted their monastic life to meet their 20th and 21st century circumstances. Notably, they have engaged in a reform and renewal of the inherited liturgical tradition to meet not only their own needs, but also those of the Orthodox Church here in the United States. Additionally, and more significantly, they have allowed other spontaneously-arising activities to shape their way of life. For this latter point, the project focuses on the way that their dog breeding and training program has functionally become a spiritual practice for the monks and nuns. Their example can help contemporary Orthodox Christian communities consider the ways in which activities, which arise naturally in their own contexts, similarly function as spiritual or religious practices. In doing so, these communities can cultivate a contextually appropriate Orthodoxy, without falling into the trap of fundamentalist thought. This project will contribute to ongoing conversations around Christian practices, and to research at the intersection of practical theology and spirituality studies.
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Kouznetsov, Viktor Matveyevich. "A view on Russian evangelical soteriology: scripture or tradition." Diss., 2003. http://hdl.handle.net/10500/1760.
Full textAbstract:
The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation.
The original Russian Evangelical confessions of faith and some other historical documents
of the end of the 19th and the beginning of the 20th centuries are used to present the following
hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be
understood in the light of their consistent adherence to the principles of Sola Scriptura and the
Priesthood of all believers.
We come to conclusion that the existence of Russian Evangelical Soteriology is not a
question to be discussed, but a clear historical fact. We show that it has its past and present, a
well-defended subject of study with clear presuppositions, rather developed vision, and it is
unique as a phenomenon.
The major principles of this theology strictly devoted to the Scripture and a flexible
formulation of doctrines. We strongly insist that it is impossible without being eclectic
combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition.
The additional result of the study is the attempt to evaluate the possibility for a
reconstruction of Russian Evangelical Soteriology as a part of a self-identification process.<br>Systematic Theology and Theological Ethics<br>M. Th. (Systematic Theology)
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Steyn, Raita. "Christian divine, holy and saintly protection of African rulers in the Byzantine ‘Coptic’ iconographic tradition." Thesis, 2014. http://hdl.handle.net/10210/12506.
Full textAbstract:
D.Litt. et Phil. (Greek)<br>This thesis deals with the Christian divine, holy and saintly protection of African rulers in the Afro-Byzantine ‘Coptic’ (mainly Nubian and Ethiopian) iconographic tradition. The term ‘icon’ is used in its Byzantine Orthodox meaning as “a theological art picture; a religious, sacred image”, according to the theological and artistic Byzantine prescriptions.1 The term is also applied to frescos, murals, mosaics, larger wooden panels, illustrations in manuscripts and scrolls and smaller items such as protective amulets and charms, depicting a Christian holy representation. The iconographic themes, representing authority and its preservation and protection will be discussed, analysed and examined, the two coefficients being authority and protection of royals and their deputies and officials (i.e. the ‘protected’) on the one hand, and on the other hand Christ, the Holy Virgin, angels, military and non-military saints, supernatural and holy beings (i.e. the ‘protectors’). Firstly, a historical overview of the Byzantine and Afro-Byzantine Orthodox society in terms of religious, social, cultural and political influences is presented and the importance of Orthodox iconography and hagiography and the transformation of local Afro-Byzantine themes are analysed. As such, once the conversion from paganism to Christianity took place in Africa, influences of the Byzantine iconography and hagiography were transformed and integrated with local African Orthodox themes. Byzantine ideology and political theory as well as their relevance for the Coptic-Egyptian, Nubian and Ethiopian context have been discussed, while the artistic and symbolic iconographic representations of the Byzantine (and Medieval Afro-Byzantine) periods...
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Svobodová, Eva. "Nestinaři v jihovýchodním Bulharsku." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-304244.
Full textAbstract:
Diploma thesis Nestinars in southeastern part of Bulgaria focuses on the material and spiritual culture of Nestinars, a small group of people living in region of Strandja. The body of work describes in detail the specific phenomena of spiritual culture, which cut across the structure of traditional and contemporary Bulgarian folk customs. It describes ceremonies that are part of the clan, family, annual festivals and church calendar. Nestinars as a subculture, whose socio-cultural negotiations and ideas to some extent differ from the majority of the Orthodox population, they are perceived externally as part of it. In this work we meet with traditional clothing, folklore music and holy sacrifice. The parallel with the Greek rite anastnaria is mentioned in the work as well. Both groups represent a traditional ceremony where believers show their devotion to the saints by dance and walking on burning wood charcoal. Keywords nestinars - social group tradition - the transmission of customs and beliefs from generation to generation usually in framwork of certain culture or social group ceremony - a formal religious or public occassion, typically one celebraing particular event or anniversary; or ritual observances or procedures performed at grand and formal occassions to keep group's norms and values of...
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Babiy, Alla Semionovna. "A historical survey of the non-Russian and foreign mission activity of the Russian Orthodox Church." Diss., 2000. http://hdl.handle.net/10500/562.
Full textAbstract:
Protestants often think that 1he ROC has no mission just because Orthodoxy pays to more attention to Service life. We tried to understand motives, goals and objectives of the ROC missionary activity. We found out that the ecclesiologic way of thinking was the basis missionary idea of the eastern missionary practice and it showed itself differently in special historical moments.
This work divides the whole history of the Orthodox Church in Russia (XI - XX centuries) into 3 periods of mission and makes its brief survey and analysis.
In the first period (XI-XVI) only single monks-colonialists realized the Great Commission among Finnish tribes and russifed it Only certain people used the methods of well planned contextualizating mission, like Stephen of Penn.
During the second period (1552-middl.XIX) the ROC worked in close combination with the State to the detriment of the deep evangelization of natives.
In the third period (the middle of XIX- the beginning of XX) the missionaries of Orthodox Missionary Society used all the achievements of the native and foreign missionary: contextualization, Liturgies in the national languages. enlightenment by schools of all levels, the training of national leaders, social work ets.
At the present time, the ROC is renewing its own mission tradition after the sleep of the Soviet period.<br>Christian Spirituality, Church History and Missiology<br>M. Th. (Missiology)
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Couet-Lannes, Valérie. "L'intégration des icônes de tradition orthodoxe dans les églises catholiques de Montréal : ritualisation, appropriation, réception, adaptation et diffusion." Mémoire, 2007. http://www.archipel.uqam.ca/5710/1/M9927.pdf.
Full textAbstract:
Dans ce mémoire nous voyons comment les icônes de tradition orthodoxe sont intégrées dans les églises catholiques de Montréal. Avant d'entreprendre cette analyse il est essentiel de fournir les bases nécessaires à la compréhension de l'art iconographique orthodoxe. C'est pourquoi nous présentons le travail d'un auteur, spécialiste des icônes au Québec : Stéphane Bigham, en considérant que cette première partie du mémoire s'inscrit parfaitement dans l'optique visée puisque c'est aussi par les lettres et les études que les icônes se sont intégrées au Québec. Les trois parties suivantes montrent chacune un type d'intégration différent par l'entremise d'études de cas. Le premier cas, celui de Saint-Louis-de-France, porte principalement sur l'importance de la connaissance des icônes et de leur ritualisation par le responsable de l'église, afin qu'elles soient intégrées de manière cohérente et harmonieuse. Dans le deuxième cas, celui de l'icône du Bienheureux Damien de Molokaï ss.cc. Patron mondial des exclus et des sidéens dans l'église Saint-Pierre-Apôtre, nous voyons comment les stratégies visuelles propres à l'art de l'icône sont utilisées pour la représentation d'un bienheureux catholique et comment les diverses appropriations de cette icône nouvelle ont permis son intégration dans une chapelle dédiée à la mémoire des victimes du sida. Cette partie nous permet, de plus, d'aborder la thématique de la popularisation de l'icône, de sa commercialisation et de sa réception. Le troisième cas, celui de l'icône de Notre-Dame du Perpétuel Secours, porte sur le culte marial, et sur sa diffusion grâce à l'utilisation de cette icône par le pape Pie IX et les Pères Rédemptoristes et grâce à la diffusion de petites images dévotes au Québec pendant le XXe siècle. Cette dernière partie s'intéresse à la manière dont l'Église catholique s'est approprié l'art de l'icône orthodoxe afin de l'adapter aux nombreux supports de promotion de culte dont elle disposait. Parmi ces supports, nous nous attarderons davantage au cas des petites images dévotes qui, après avoir connu un déclin de popularité dans les années 1970-1980, ont emprunté, des sujets de l'art iconographique orthodoxe. Nous verrons en quoi l'utilisation de l'icône aura d'une part, permis le renouvellement de cet art populaire et, d'autre part, fourni à l'art iconographique orthodoxe une vitrine dans le monde occidental.
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MOTS-CLÉS DE L’AUTEUR : Christianisme, Icône (art religieux), Intégration, Montréal (Québec), Orthodoxie
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Barsoum, Kirollos A. "“Traditional” charity versus “modern” development : philanthropy and communal boundaries in the Coptic Orthodox Church." Thesis, 2016. http://hdl.handle.net/1805/10784.
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Indiana University-Purdue University Indianapolis (IUPUI)<br>Traditional Coptic charity, as I call it, is not just a flawed attempt at humanitarianism, as many believe. It is not just “giving a man a fish” as proponents of “human development” argue. Traditional Coptic charity, as I hope to explain, is an integral part of a larger social system that works together to maintain (and grow slowly) a religious community whose very salvation rests in the practice and transmission of its complex Liturgical body. By merit of its theological peculiarity, and the soteriological significance it gives the practice of sacraments and other religious activities, the Coptic Church effectively hems in the community in perpetuity. This contrasts with the other side of the philanthropic coin—development.
Development, which is championed by certain organizations stands as a bulwark of “modernity” in the face of charity’s traditionalism, does not fit into the soteriological orientation of the Church’s Liturgical life. In essence, development’s ultimate goal is to “develop” individuals to the point of “financial independence”—a goal that does not fit into the Church’s communal ethos or exclusively contribute to salvific ends. In recognizing these facts, I began to reevaluate my initial stance on human development as the best way of engaging non-Copts.
Overall, this thesis is can be read as a continuation of an ongoing debate between modernity and tradition—and the philanthropic tools they deploy—development and charity.
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Cozad, Laurie. "The orthodox roots of Indian snake worship : an examination of the Hindu and Buddhist textual traditions /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9951777.
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"Lost and Found: Jewish Women Recovering Tradition, Remaking Themselves." Doctoral diss., 2018. http://hdl.handle.net/2286/R.I.49110.
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abstract: Lost and Found:
Jewish Women Recovering Tradition, Remaking Themselves
This study explores the turn towards stringently observant Orthodox Judaism among lesser observant Jewish women ages late 40s to early 70s residing in a rapidly growing Sunbelt city. It seeks to answer three questions: what is the impulse that inspires such a fundamental life change; what is the process for making that change; and how does that change impact the sense of self, as individuals and within families and communities?
It is an ethnographic study that uses a qualitative, modified grounded theory methodology to gather and analyze data, allowing themes to arise from extensive field observation and intensive participant interviews. The data establish an underlying phenomenon of lost and found, a personal loss, compounded by a lessening or loss of religious grounding, which inspires a recovery of traditional religion and a remaking of identity.
Other key findings manifest a fluidity of religious identity and a propensity for change; the social nature of such identity and the significance of communal belonging in its progression; the impact of memory, history, generation, life course position and geographic location in inspiring and informing such a progression; a reframing of feminist assertions and gender roles within a traditional religious framework; an assertion of the existence of women’s interior life and assumption of personal responsibility for its realization; a reconciliation of a rhetoric of choice and individual autonomy within a traditional religious system.
In contrast to this study, previous scholarship focused on younger men and women, most in their 20s or 30s, the majority unmarried and without children. The prior studies took place several decades earlier in major metropolitan areas, most along the Eastern seaboard and in the Midwest, more densely populated with larger, older and more established Jewish communities.
This study elucidates a shift towards more traditional religion within American Judaism and within the broader context of American religion. It provides fertile ground for future study of age and stage of life, feminism and gender roles, individual autonomy, choice, communal responsibility and religious change.<br>Dissertation/Thesis<br>Doctoral Dissertation Religious Studies 2018
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Valică, Mihai [Verfasser]. "Eine heutige Philanthropiewissenschaft und Diakonietheologie im Kontext der orthodoxen Lehre und der Tradition der Rumänisch-Orthodoxen Kirche / eingereicht von Mihai Valică." 2008. http://d-nb.info/990409392/34.
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