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Journal articles on the topic 'Orthodox tradition'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Postic, Svetozar. "Bakhtin and the Orthodox Christian tradition." Zbornik Matice srpske za drustvene nauke, no. 162 (2017): 285–302. http://dx.doi.org/10.2298/zmsdn1762285p.

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This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the rela

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2

Шевцов, Сергій. "THE ORTHODOX LAW TRADITION." Doxa, no. 2(30) (December 15, 2018): 8–21. http://dx.doi.org/10.18524/2410-2601.2018.2(30).146550.

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3

Kazmyrchuk, Mariia. "ORTHODOX RELIGIOUS TRADITIONS AND HISTORY OF ORTHODOX PILGRIMAGE IN UKRAINE." Journal of Ukrainian History, no. 39 (2019): 72–80. http://dx.doi.org/10.17721/2522-4611.2019.39.10.

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Ukraine has very old Orthodox religious traditions, as well as a long and stormy history of Orthodox pilgrimage. Just like in Spain and Italy, where pilgrimage routes in Santiago de Compostela and Via Francigena are popular today, Ukraine should popularize its own pilgrimage history. Numerous ancient holy places and shrines of Russia, Cossacks period, the Ukrainian lands under the Russian Empire, the Soviet period are waiting for their pilgrims today. Despite the growing interest in religious travel, there is no analysis of Orthodox religious traditions and the history of Orthodox pilgrimage i

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4

Buss, Andreas. "The Individual in the Eastern Orthodox Tradition / L'Individu dans la tradition orthodoxe orientale." Archives de sciences sociales des religions 91, no. 1 (1995): 41–65. http://dx.doi.org/10.3406/assr.1995.994.

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5

Afanasevsky, Vadim L. "The continuity of the byzantine church tradition in Russian book culture." Aspirantskiy Vestnik Povolzhiya 20, no. 3-4 (2020): 35–40. http://dx.doi.org/10.17816/2072-2354.2020.20.2.35-40.

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The article attempts to outline the trend of Russian scribes to perceive the Byzantine Church tradition. The author also builds a view that the movement goes from anticipating the inheritance of the traditions of the Christian Byzantine Church and statehood to the process of direct perception of the Byzantine Church state power and authority by the Russian Church. The Byzantine theologians interpreted the split of Christianity as the appearance, along with the true Orthodox Church of the Western Church, in which a person was the individual desacralization. After the fall of Byzantium, it was t

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6

Волосков and Igor Voloskov. "Orthodox Symbols." Socio-Humanitarian Research and Technology 4, no. 4 (2015): 68–71. http://dx.doi.org/10.12737/17202.

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The basic Orthodox symbols that are developed in the vita genre tradition of Old Russian literature are considered in this paper. It is specially noted that the symbol of Christ is the defining one, organizing both the literature tradition and vitas’ artistic world.

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7

Roudometof, Victor. "Orthodox Christianity and the State: the Relevance of Globalization." Review of Ecumenical Studies Sibiu 10, no. 2 (2018): 212–29. http://dx.doi.org/10.2478/ress-2018-0016.

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Abstract Orthodox Christianity remains relatively understudied and its scholarly analysis still suffers from widespread misconceptions. This article’s opening section is devoted to de-bunking of past biases, as these emerge in conventional or traditional modernist images of Orthodoxy in scholarship. Next, the article lays out a global perspective and argues that such a perspective can contribute greatly toward a different understanding of the relationship between Orthodox Church and politics. It proposes a series of distinct church-state patterns as observed in Orthodox pre-modern and modern s

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8

Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.

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AbstractModern anti-ecumenism in Orthodoxy is grounded in a sacramental or eucharistic ecclesiology which identifies Christianity and the church exclusively with the Orthodox Church and stands in opposition to universal baptismal ecclesiology. This neo-traditionalist ecclesiology stresses the unity of the sacraments of baptism, chrismation and eucharist as equally necessary for membership in the church, identified exclusively with the Orthodox Church. It exploits a weakness in Orthodox eucharistic ecclesiology, according to which the church, identified with the Orthodox eucharistic community,

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9

Rogers, F. Gregory. "Spiritual Direction in the Orthodox Christian Tradition." Journal of Psychology and Theology 30, no. 4 (2002): 276–89. http://dx.doi.org/10.1177/009164710203000403.

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This essay examines the practice of spiritual direction in the Orthodox Christian tradition. Spiritual direction is first defined as leading the believer to the knowledge of God. A historical sketch of the practice of direction is followed by an outline of the process of spiritual transformation as seen in the Orthodox tradition. The role of the Orthodox spiritual director is analyzed along with the duties of the disciple. An analysis of the indicators of spiritual maturity notes the importance of the attainment of dispassion and the development of virtue. Conventional psychotherapeutic method

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10

Osipova, Elvira. "Salinger, Dostoyevsky, and the Orthodox Tradition." Literature of the Americas, no. 4 (2018): 184–94. http://dx.doi.org/10.22455/2541-7894-2018-4-184-194.

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11

Bria, Ion. "Time to Unfold the Orthodox Tradition." Ecumenical Review 48, no. 2 (1996): 203–11. http://dx.doi.org/10.1111/j.1758-6623.1996.tb03468.x.

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12

Samsonova, Irina Vasilevna, and Mariya Yurevn Krasilnikova. "AKATHIST TO THE ORTHODOX CULTURAL TRADITION." Sovremennye issledovaniya sotsialnykh problem, no. 2 (May 24, 2015): 435. http://dx.doi.org/10.12731/2218-7405-2015-2-34.

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13

Mironko, Arkadiusz. "Economy of the Liturgical Praxis in the Orthodox Christian Perspective." Studia Liturgica 47, no. 2 (2017): 221–35. http://dx.doi.org/10.1177/003932071704700210.

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The Orthodox Church, although less known in the western Christian traditions, is a part of the changing world. The Church's liturgical tradition, however, remains largely unchanged. This article provides a detailed look at the Orthodox liturgical tradition practiced today in the Orthodox Church that may be unknown to Western Christians. The rite of the Holy Mystery of the Body and Blood of Christ has central importance and place in the life of the Church. According to St. John of Kronstadt, “the Divine Liturgy is true heaven on earth.” This is why the celebrant preparing to serve the Liturgy i

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14

Kravchenko, Elena V. "The Matter of Race: Brotherhood of St. Moses the Black and the Retelling of African American History through Orthodox Christian Forms." Journal of the American Academy of Religion 89, no. 1 (2021): 298–333. http://dx.doi.org/10.1093/jaarel/lfab025.

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Abstract This article looks at how contemporary African American converts to Orthodox Christianity, specifically the members of the Brotherhood of St. Moses the Black,1 use religion to understand and remember the struggle of Black people against racial discrimination in the United States. As I examine how practitioners interpreted and preserved African American history—the attempts to abolish slavery, the fight to end lynching, and the Civil Rights movement—through Orthodox forms of materiality, I demonstrate that African Americans drew on an established tradition to authorize new ways of prac

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Perșa, Răzvan. "Intermarriage in the Canonical Tradition of the Orthodox Church." Review of Ecumenical Studies Sibiu 10, no. 3 (2018): 346–72. http://dx.doi.org/10.2478/ress-2018-0028.

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Abstract My research tries to re-examine the issue of mixed marriage from the point of view of the Orthodox Canonical Tradition in the broader context of marital and baptismal theology, through an extensive interpretation of the canons of the Orthodox Church regarding intermarriage according to the historical, social, legal, doctrinal, and canonical context of the promulgation of those canons. The interpretation of the canons regarding mixed marriage will try to emphasize the definition of heretical groups in accordance with the baptismal theology and with the manner of reception of heretics i

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16

Tosin, Sergey. "The Greek orthodox bell and instrumental tradition." Ideas and Ideals 2, no. 2 (2017): 140–48. http://dx.doi.org/10.17212/2075-0862-2017-2.2-140-148.

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17

Begzos, Marios. "Tradition and Renewal in Contemporary Orthodox Theology." Elpis - Czasopismo Teologiczne Katedry Teologii Prawosławnej Uniwersytetu w Białymstoku 16 (2014): 19–22. http://dx.doi.org/10.15290/elpis.2014.16.03.

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18

Grisbrooke, W. Jardine. "Word and Liturgy: The Eastern Orthodox Tradition." Studia Liturgica 16, no. 3-4 (1986): 13–30. http://dx.doi.org/10.1177/0039320786016003-402.

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19

Smit, Peter-Ben. "Traditions in Dialogue: A Comparison of the Concept of Tradition in Old Catholic – Anglican, Orthodox – Anglican and Orthodox – Old Catholic Dialogue." Ecclesiology 5, no. 2 (2009): 212–36. http://dx.doi.org/10.1163/174553108x378486.

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AbstractAnglicans, Old Catholics, and Orthodox have been engaged in dialogue with each other practically since the beginnings of the ecumenical movement. This paper survey the findings of these three dialogues on the subject of Tradition and compares them to each other, concluding that even though these dialogues have developed compatible and dynamic understandings of Tradition, these understanding have not yet led to the removal of certain obstacles between the Churches involved.

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20

Dobrodum, Olga. "CONFESSIONAL ONLINE EDUCATION (ORTHODOX SEGMENT)." Educational Discourse: collection of scientific papers, no. 2(2) (December 20, 2017): 38–48. http://dx.doi.org/10.33930/ed.2017.5007.2(2)-4.

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The World Wide Web has numerous resources devoted to enlightening, reading and interpreting concepts such as God, the world, man, self-knowledge, the faith of the parents, the Bible, the way of understanding, the tradition, theory and practice, Christian philosophy, culture, present and future, creativity, life and eternity. Cyberspace provides access to extensive and varied information about Orthodoxy for a wide range of users, being a guide and helper for anyone who wants to be acquainted with the world of Orthodox culture.

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21

Muir, Simo, and Riikka Tuori. "‘The Golden Chain of Pious Rabbis’: the origin and development of Finnish Jewish Orthodoxy." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (2019): 8–34. http://dx.doi.org/10.30752/nj.77253.

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This article provides the first historiographical analysis of the origins of Jewish Orthodoxy in Helsinki and describes the development of the rabbinate from the establishment of the congregation in the late 1850s up to the early 1980s. The origins of the Finnish Jewish community lies in the nineteenth-century Russian army. The majority of Jewish soldiers in Helsinki originated from the realm of Lithuanian Jewish (Litvak) culture, that is, mainly non-Hasidic Jewish Orthodoxy that emerged in the late eighteenth century. Initially, the Finnish Jewish religious establishment continued this Orthod

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22

Keon-Sang, An. "Ethiopian Contextualization: The Tradition of the Ethiopian Orthodox Tewahido Church." Mission Studies 33, no. 2 (2016): 147–62. http://dx.doi.org/10.1163/15733831-12341445.

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Our study of contextualization must be basically descriptive, that is, to observe and describe how the gospel is understood and shapes practices in the context of a people. Especially we have to take into consideration different global church traditions in our discussion of contextualization. The Ethiopian Orthodox Tewahido Church (eotc) provides a compelling historical example of contextualization. It has developed its own unique tradition by weaving together elements from different sources of both internal and external traditions through dynamic interaction with other traditions. These inclu

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23

Petrov, Alexander M. "ON SECULAR AND SACRED TIME IN SOME RUSSIAN FOLKLORE RELIGIOUS TEXTS." Study of Religion, no. 1 (2018): 58–70. http://dx.doi.org/10.22250/2072-8662.2018.1.58-70.

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In modern studies of religion, the category of time of the confessional text is usually described with the help of the opposition profane-sacred. Orthodox text is not an exception. However, there are certain types of texts for which the framework of this opposition is tight. It concerns the texts of folk Orthodoxy - more precisely, Russian folklore spiritual verses. The works of this genre inherit the notion of profane and sacred time from Christianity, but they transform it in their own way. The Orthodox tradition within folklore is interpreted mainly in terms of folk culture: the importance

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24

Hefner, Robert W. "Islamizing Java? Religion and Politics in Rural East Java." Journal of Asian Studies 46, no. 3 (1987): 533–54. http://dx.doi.org/10.2307/2056898.

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Scholarly discussion of Javanese society has consistently linked variation in Islamic orthodoxy to differences of socioeconomic class, political behavior, and social conflict. In the most widely known sociological formula, Clifford Geertz distinguished three varieties of Javanese Islam and correlated each with a particular social class. Abangan, or Javanist Muslim, tradition was described as a syncretic blend of animist, Hindu-Buddhist, and Islamic elements that was predominant among the mass of rural Javanese. Santri tradition was identified as a more orthodox variant of Islam, especially wid

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25

Simanic, Matej. "Human nature in orthodox tradition with reference to irfan tradition in Islam." Kom : casopis za religijske nauke 4, no. 1 (2015): 17–34. http://dx.doi.org/10.5937/kom1501017s.

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26

Thiani, Evanghelos. "Tensions of Church T(t)radition and the African Traditional Cultures in the African Orthodox Church of Kenya: Justifying Contextualization." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (2020): 133–70. http://dx.doi.org/10.24193/subbto.2020.2.09.

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"Abstract The African Orthodox Church of Kenya was formed as an African Instituted Church in 1929, with considerable cultural and liberative connotations, before officially joining the Greek Orthodox Patriarchate of Alexandria and All Africa in 1956. The journey of being faithful to the rich and ancient Eastern Orthodox tradition, history, and heritage as well as grappling with the local cultures is been an ongoing tension for this church. The tension is better appreciated from the eye view of non-Kenyan Orthodox and young theologians in comparison with that of the locals. Some contextualizati

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27

Strakhov, Alexander. "Orthodox Tradition as Means of Russia’s Demographic Safety." Philotheos 11 (2011): 305–7. http://dx.doi.org/10.5840/philotheos20111125.

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28

Prassas, Despina. "Light Through Darkness: the Orthodox Tradition – John Chryssavgis." Religious Studies Review 32, no. 2 (2006): 129–30. http://dx.doi.org/10.1111/j.1748-0922.2006.00065_24.x.

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29

Stefanovich, D. V. "Centenary of Finnish orthodox music. Tradition and personalities." Университетский научный журнал, no. 41 (2018): 74–79. http://dx.doi.org/10.25807/pbh.22225064.2018.41.74.79.

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30

Alvarado, Johnathan E. "Worship in the Spirit: Pentecostal Perspectives on Liturgical Theology and Praxis." Journal of Pentecostal Theology 21, no. 1 (2012): 135–51. http://dx.doi.org/10.1163/174552512x633330.

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A Pentecostal theology of worship is still in the making. Its distinctiveness and common practices are yet to be fully determined or developed. Because of the Pentecostal movement’s roots in the Wesleyan tradition, much of the theological emphasis has been upon holiness and not orthodox, liturgical praxis. However, because of its pneumatological emphases, the Pentecostal movement has much to offer to the church at large as it pertains to liturgy and ritual. This essay suggests some insights for crafting intentionally blended worship that honors orthodoxy and yet remains faithful to the Penteco

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31

Yusupova, Guzel. "The religious field in a Russian Muslim village: A Bourdieusian perspective on Islam." Ethnicities 20, no. 4 (2020): 769–92. http://dx.doi.org/10.1177/1468796820904208.

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Research on Islam in Russia has been growing in recent years. Despite the variety of perspectives adopted by scholars in the field, attention has focused mostly on responses to emerging globalised trends of Islamic orthodoxy in traditionally Muslim areas which had historically cultivated their own understandings of Islamic religious tradition strongly intertwined with local life. Most scholars of Russian Islam argue that the split among Russian Muslims between the followers of (global) ‘orthodoxy’ and (local) ‘traditions’ lies along generational lines. However, the sociological microdynamic of

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32

Filippova, Darja. "A Sinner or a Criminal? The Judgment of Oleg Mavromatti under Article 282." Poetics Today 41, no. 3 (2020): 437–60. http://dx.doi.org/10.1215/03335372-8519670.

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This article discusses the performance events “Do Not Believe Your Eyes” (2000) and “Ally/Foe” (2010) by Russian artist Oleg Mavromatti in the framework of a single durational event that critiques the sacralization of public space in Russia. The public reception of the performances is mediated by attitudes toward Russian Criminal Law Article 282, the so-called law against religious offenses, in a sociopolitical climate where Orthodoxy is conflated with state patriotism. Through the appropriation of the colloquially resonant behavioral paradigm of the holy fool, the author analyzes how Mavromat

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33

Yakovleva, Anna M., and Alexey V. Volobuev. "The Problem of Fundamentalism in Foreign Orthodoxy: the Review." Study of Religion, no. 2 (2019): 23–35. http://dx.doi.org/10.22250/2072-8662.2019.2.23-35.

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. The review deals with the problem of Orthodox fundamentalism in the discussion of Englishspeaking authors of different denominations, representatives of canonical and non-canonical Orthodox churches, which took place in theological discussions, in journalism and at scientific conferences mainly in recent years. The main materials are first introduced into the scientific circulation in Russian. The concepts of fundamentalism in Orthodoxy in the foreign press are presented; the definitions of Orthodox fundamentalism, the main theses of opponents and their argumentation are given. Frequently, t

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34

Malygin, D. A., and I. A. Korsakova. "Spiritual rehabilitation of young people through communion with the spiritual singing orthodox tradition." Contemporary problems of social work 1, no. 2 (2015): 26–33. http://dx.doi.org/10.17922/2412-5466-2015-1-2-26-33.

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35

Soldatov, Oleksandr. "Two types of autocephalous - view from Constantinople." Ukrainian Religious Studies, no. 79 (August 30, 2016): 22–28. http://dx.doi.org/10.32420/2016.79.672.

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The article by Alexander Soldatov contains a new view to solving the problem of autocephaly in the context of the desire of the Orthodox Churches in Ukraine to the attainment of the autocephalous status. Analyzing the canon law, the statements of the Holy Fathers of the Orthodox Church and the historical experience of Orthodoxy, the author comes to the conclusion that there are two types of autocephaly in the Orthodox tradition - old and new one. These types are different in the scope of authority of the church authorities and in the mode of origin. Author's concept is related to the ancient p

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36

Листова, Татьяна Александровна. "ПРАВОСЛАВИЕ В XX ВЕКЕ: ФАКТОРЫ СОХРАНЕНИЯ И РЕАЛИЗАЦИЯ В ОБРЯДОВО ПРАЗДНИЧНОЙ ЖИЗНИ". Традиции и современность, № 25 (30 грудня 2020): 41–77. http://dx.doi.org/10.33876/2687-119x/2020-25/41-77.

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Статья посвящена анализу механизмов сохранения, воспроизведения и трансформации православной культуры в течение XX в. вплоть до настоящего времени. На конкретных материалах показана реальность сохранения позиций православия в условиях тотального атеизма, прежде всего в сельской местности и небольших городах. В центре внимания православный компонент в повседневном и праздничном поведении русских, его значимость в их ментальных установках и выборе линии поведения. Дается характеристика присутствия православных сюжетов в похоронной, свадебной, родильно-крестильной обрядности, а также в календарно

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37

Ladouceur, Paul. "The Experience of God as Light in the Orthodox Tradition." Journal of Pentecostal Theology 28, no. 2 (2019): 165–85. http://dx.doi.org/10.1163/17455251-02802002.

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This article explores the sense of John the Evangelist’s expression God is Light (1 Jn 1.5) in the Orthodox tradition, both in the experience of mystics and its theological ramifications. The article reviews the scriptural basis for the experience of God as Light and presents first-hand accounts in Symeon the New Theologian (949–1022), Seraphim of Sarov (1759–1833), Archimandrite Sophrony (Sakharov) (1896–1993), and Nicolae Steinhardt (1912–1989), and in Orthodox liturgical services. Beyond a metaphorical expression or a psychological experience, God as Light, often called the ‘Uncreated Light

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38

Khlynin, A. P. "ESSENTIAL AND CONTENT UNDERSTANDING OF ORTHODOX FUNDAMENTALISM: A RELIGIOUS ASPECT." Scientific Notes of V.I. Vernadsky Crimean Federal University. Sociology. Pedagogy. Psychology 7 (73), no. 1 (2021): 56–64. http://dx.doi.org/10.37279/2413-1709-2021-7-1-56-64.

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The article contains a theoretical analysis of the Orthodox fundamentalism conception, which has popularity in modern Russia and still hasn’t had a clear definition in its theological understanding. In the introduction of the article, the author defines the origins of «fundamentalism», «religious fundamentalism» and «Orthodox fundamentalism». Author, bases on analysis of the Holy Scriptures and Holy Tradition, declares that the fundamental ideas, which have already had deep roots in the Western Christian church since the Reformation and Counter-Reformation dispute, in Orthodox tradition had th

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39

Dumitraşcu, Nicu. "Living Tradition in Orthodox Theological Spirituality and/in Contemporary Society: Comments on Traditionalism, Traditions and Renewal." Theology Today 78, no. 2 (2021): 73–87. http://dx.doi.org/10.1177/00405736211004861.

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In this article I aim to discuss the resources and methods by which Tradition can adapt to the needs of contemporary society, without losing any of its power and content. What is the difference between “Tradition” and “Traditionalism” and to what extent does the latter distort the actualization of the Gospel message? Does the diversity of local or regional “traditions” affect the unity and character of the Tradition? Can we talk about adaptability or renewal of Tradition? What does “formalism” mean and how harmful is it for receiving the authentic content of Tradition?

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40

Moga, Ioan. "Jewish Elements in the Tradition of the Orthodox Church. A Contribution to Dialogue." Review of Ecumenical Studies Sibiu 11, no. 2 (2019): 167–79. http://dx.doi.org/10.2478/ress-2019-0013.

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Abstract The present article deals with the question of Jewish and Christian-Orthodox dialogue. The author focuses on the ambivalences regarding the relation to Jewish heritage in the liturgical tradition of the Orthodox Church: on the one hand, an un-reflected anti-Judaism of the old byzantine texts (especially in the “Holy and Great Week”), on the other hand a distinctive, hagiographical appreciation of the personalities of the Old Testament. The main challenge remains the development in the Orthodox collective mentality of a new sensibility (in sense of a metanoia) regarding this matter.

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41

ADAMZILOGLU, Eva. "Is Feminist Theology Possible in the Greek Orthodox Tradition?" Journal of the European Society of Women in Theological Research 4 (January 1, 1996): 18–27. http://dx.doi.org/10.2143/eswtr.4.0.2002992.

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42

Winter, J. Alan, and M. Herbert Danzger. "Returning to Tradition: The Contemporary Revival of Orthodox Judaism." Contemporary Sociology 19, no. 2 (1990): 284. http://dx.doi.org/10.2307/2072626.

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43

Jillions, John. "Theological Education In The Orthodox Christian Tradition: Personal Reflections." British Journal of Theological Education 10, no. 2 (1999): 4–8. http://dx.doi.org/10.1080/1352741x.1999.11719656.

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44

KOKOSALAKIS, Nikos. "Icons and Non-Verbal Religion in the Orthodox Tradition." Social Compass 42, no. 4 (1995): 433–49. http://dx.doi.org/10.1177/003776895042004003.

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45

Lappin, Barbara Crostini. "St. Symeon, the New Theologian and Orthodox Tradition (review)." Catholic Historical Review 89, no. 2 (2003): 290–91. http://dx.doi.org/10.1353/cat.2003.0108.

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46

Chaves, Mark, and M. Herbert Danzger. "Returning to Tradition: The Contemporary Revival of Orthodox Judaism." Sociological Analysis 51, no. 1 (1990): 114. http://dx.doi.org/10.2307/3711348.

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47

Razdyakonov, Vladislav. "Religious teaching of Elena Ivanovna Molokhovets and orthodox tradition." St.Tikhons' University Review 83 (June 30, 2019): 124–40. http://dx.doi.org/10.15382/sturi201983.124-140.

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48

Šebelová, Markéta. "Saints and tradition in Coptic Orthodox Christianity in Egypt." Religio: revue pro religionistiku, no. 1 (2021): [3]—32. http://dx.doi.org/10.5817/rel2021-1-1.

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49

Miller, Victoria C. "Ecclesiology, Scripture, and Tradition in the Dublin Agreed Statement." Harvard Theological Review 86, no. 1 (1993): 105–34. http://dx.doi.org/10.1017/s0017816000027905.

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This article analyzes some of the ecclesiological issues raised in Anglican-Orthodox ecumenical dialogue, particularly in the Dublin Agreed Statement of 1984, one of the documents produced by the international discussions between these two communions. It also examines the theological background to these issues. How Anglicans and Orthodox Christians understand the nature of the church is an interesting question in its own right; perhaps more important, however, is the fact that ecclesiological concerns have formed a critical, if not always explicit, backdrop to the unsteadiness of Orthodoxy's e

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Knorre, Boris, and Aleksei Zygmont. "“Militant Piety” in 21st-Century Orthodox Christianity: Return to Classical Traditions or Formation of a New Theology of War?" Religions 11, no. 1 (2019): 2. http://dx.doi.org/10.3390/rel11010002.

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The article focuses on the reclaiming of militaristic ideas and the emergence of specific “militant piety” and “theology of war” in the Orthodox discourse of post-Soviet Russia. It scrutinizes the increasing prestige of soldiering in the Church and its convergence with the army. This convergence generates particular hybrid forms, in which Church rituals and symbols interact with military ones, leading to a “symbolic reception of war” in Orthodoxy. The authors show that militaristic ideas are getting influence not only in the post-Soviet but also in American Orthodoxy; they consider this parall

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