To see the other types of publications on this topic, follow the link: Orthodoxy.
Journal articles on the topic 'Orthodoxy'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Orthodoxy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Niculcea, Adrian. "Orthodoxy and Science." DIALOGO 1, no. 1 (November 30, 2014): 141–48. http://dx.doi.org/10.51917/dialogo.2014.1.1.24.
Full textAbstract:
The relationship between “orthodoxy” and “science” has recently become a research topic. The orthodox area has never remarked through scientific concerns. The recent concern is generated by intense discussions that are taking place in the West on this issue; therefore Orthodox concerns in this direction do not seem to have been generated from internal reasons, it is a form of imitation, of forced adaptation to modernity, a modernity that we are forced to adapt to by the European world in which we came and where we want to integrate deeper. This does not mean that the Orthodox concern for the relationship between religion and science would necessarily be alien to the essence of “orthodoxy”. It just means that the concern for this issue is recent and has not arisen as a consequence of internal historical development of orthodoxy, as it is the case in the West, where modernity is a process deeply rooted in the history of ideas itself of this part of the world.
2
LEKSIN, V. N. "Russian Orthodoxy Nowadays." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 65–82. http://dx.doi.org/10.23932/2542-0240-2018-11-4-65-82.
Full textAbstract:
Russian Orthodoxy is one of the most mythologized and difficult for scientific research fragments of modern Russia’s social life. Thus, the statements still exist on the universal Orthodoxy of the Russian people, because the State statistics does not really characterize a condition of the population or its different groups religiosity (rare exception is few indicators in the reports on periodical population census). Moreover, the researcher constantly faces polar estimates of the same situations in Russian Orthodoxy, both in publications of its irreconcilable opponents and apologists, while analysis of dichotomy “religiosity/ secularism” often goes beyond the boundaries of scientific discussions. At the same time these difficulties shouldn’t be overestimated. Splendid works by domestic sociologists have emerged that characterized actual religiosity of our contemporaries, formation of Church statistics has begun, reliable information on real events in Orthodox life have begun to be published regularly in the materials of cathedral and diocesan assemblies, Orthodox mass-media are becoming more and more informative and analytical (including Internet) and so on. Euphoria in connection with religious life legalization in Russia is passing off, the attitude to what is taking place in the sphere of Russian Orthodox Church (ROC) – the clergy and laity – is becomingmore realistic, while problematic situations are becoming an object of open discussions and for the most part of them appropriate solutions are being found. Along with all the unshakeable fundamentals of Orthodoxy, dynamism of modern Orthodoxy life is very high, as it is shown in the article. Russian Orthodoxy goes far and in various ways beyond Church boundaries. In the article an attempt is made to throw light on just several aspects of this phenomenon. These are estimates of a number of people leading an Orthodox way of life, parameters of rapid expansion of Church institutions and increase of the clergy number, innovations in Church education, ROC’s attitude to non-Orthodoxy and adherence to different faith, problems of real separation of Church and State and the place of Orthodoxy in modern culture. ROC’s role in social and political life of Russia is clearly in contrast with the situation in a number of Western countries and it seems to be one of significant but unfortunately, weakly accented problems of modern politological analysis.
3
Gallaher, Brandon. "Christ as the Watermark of Divine Love: Expanding the Boundaries of Eastern Orthodox Ecumenism and Interreligious Encounter." Theology Today 78, no. 4 (December 22, 2021): 396–407. http://dx.doi.org/10.1177/00405736211049567.
Full textAbstract:
The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.
4
Nedzelsky, K. K. "The Impact of Reformation Ideas on the Understanding of I.Ohienko by the Essence of Ukrainian Orthodoxy." Ukrainian Religious Studies, no. 34 (June 14, 2005): 74–86. http://dx.doi.org/10.32420/2005.34.1582.
Full textAbstract:
A study of the creative heritage of Ivan Ogienko (Metropolitan Hilarion) provides a solid basis for concluding: Ukrainian Orthodoxy, in its dialectical interrelations with the peculiarities of the Ukrainian national mentality, exists quite realistically. A deep awareness of the reality of the existence of the Ukrainian Orthodoxy phenomenon has given him his whole conscious life to fight for the renewal of the Ukrainian Orthodox Church, for its autocephaly, and for proving that Ukrainian Orthodoxy is significantly different from Russian Orthodoxy. Therefore, it is not possible to confuse not only on cult grounds, but also on ideological and existential characteristics side by side, co-existing for two centuries in the territory of Ukraine, two Orthodox Churches - the Russian and Ukrainian
5
Mykhaleyko, Andriy. "The New Independent Orthodox Church in Ukraine." Südosteuropa 67, no. 4 (February 25, 2020): 476–99. http://dx.doi.org/10.1515/soeu-2019-0037.
Full textAbstract:
AbstractIn January 2019, the Ukrainian Orthodoxy received what is known as the tomos from the Ecumenical Patriarchate of Constantinople, which established the independent Orthodox Church in Ukraine. The granting of autocephaly to the Orthodox Christians of Ukraine caused a deep crisis in the Orthodoxy and a conflict between Constantinople and Moscow. The Russian Orthodox Church (ROC) condemned the Ecumenical Patriarch’s action and accused the Patriarchate of Constantinople of encroaching on the ‘canonical territory’ of the ROC. The author examines the foundations of this formation of a new Orthodox Church, the religious and political factors influencing the process of its establishment, and the reaction of the Russian Orthodox Church leadership and Russian politicians. He also reflects on the consequences for relations within Orthodoxy, for ecumenical dialogue, and for contacts between Ukraine and Russia.
6
DE, AN, and IVAN A. FADEYEV. "YUE FENG’S VIEW ON THE HISTORY OF THE ORTHODOX CHURCH." Study of Religion, no. 2 (2021): 136–47. http://dx.doi.org/10.22250/2072-8662.2021.2.136-147.
Full textAbstract:
The essay focuses on the life and works of one of the most famous Chinese researchers of Orthodoxy after 1949, the translator and historian Yue Feng (September 1928 - February 22, 2017). His “A History of the Orthodox Church” was the first authoritative study of the history of the Orthodox Church, published in China since the beginning of the “reform and openness” period (Gǎigé kāifàng; 1978 - present days). The article focuses on Yue Feng’s understanding of the history of the Orthodox Church and the features of the doctrine inherent in Orthodoxy which he chose to highlight. The relevance of the research is determined by the fact that to this day there is a significant interest in the study of Orthodoxy in China itself: new research articles are published, dissertations are defended. Unfortunately, even today Yue Feng’s works, widely known in the Chinese-speaking academia, are known only to a small group of sinologists and students of the history of Orthodoxy in China in the Russian academic community...
7
Warhola, James W. "Russian Orthodoxy and Political Culture Transformation." Carl Beck Papers in Russian and East European Studies, no. 1006 (January 1, 1993): 54. http://dx.doi.org/10.5195/cbp.1993.109.
Full textAbstract:
Russian Orthodox Christianity has served as a major if not principal taproot of Russian culture, and has done so in varying forms and to varying degrees since the formal adoption of the Eastern Orthodox rites as official religion by Prince Vladimir of the Kievan Rus' in June of 988 A.D.1 The specific role of Russian Orthodoxy in the governance of Russia has been closely investigated.2 In addition, the political role of religion, particularly Russian Orthodoxy, during the Soviet era has been the subject of close scholarly examination.3 This paper focuses on the changing role of Orthodoxy under current conditions.
8
Dostanic, Dusan. "JNP Zbor and Serbian orthodoxy." Zbornik Matice srpske za drustvene nauke, no. 133 (2010): 49–73. http://dx.doi.org/10.2298/zmsdn1033049d.
Full textAbstract:
In this article the author researches the relationship between the Yugoslav National Movement Zbor and Serbian Orthodoxy. In the first part of the article he gives a short historical review of Ljoic's biography and history of the JNP Zbor. Thus, the theme is situated in historical context. In the second part of the article the author treats the Ljotic's relations, as a founder, president, leader and main ideologist of Zbor, with Serbian Orthodoxy and institution of the Serbian Orthodox Church. Special emphasis is on Ljotic's personal religiousness. In the last part the author researches influence of Orthodoxy upon JNP Zbor as an organization and ties between Zbor and the Serbian Orthodox Church.
9
Mason, Matthew. "John Owen between Orthodoxy and Modernity." European Journal of Theology 29, no. 1 (December 1, 2020): 87–88. http://dx.doi.org/10.5117/ejt2020.1.016.maso.
Full textAbstract:
SUMMARY This volume of essays examines John Owen as an orthodox theologian with modern elements in his thought. It situates Owen in his early-modern context, and explores various aspects of his theology (penal atonement, Scripture, effectual calling and catholicity) and his spirituality (trinitarian piety, meditation on Christ, human happiness and public prayer). Although Owen’s context is different from our own, the essays offer insights into what it means to be both orthodox and modern today. RÉSUMÉ Cet ouvrage contient diverses contributions présentant John Owen comme un théologien orthodoxe à la pensée empreinte d’éléments modernes. John Owen est replacé dans son contexte moderne, et divers aspects de sa théologie sont explorés (la substitution pénale et l’expiation, l’Écriture, l’appel efficace, la catholicité), ainsi que de sa spiritualité (la piété trinitaire, la méditation sur Christ, le bonheur humain, la prière publique). Le contexte de John Owen était différent du nôtre, mais l’ouvrage apporte un éclairage sur ce qu’implique de nos jours être à la fois orthodoxe et moderne. ZUSAMMENFASSUNG Dieser Aufsatzband untersucht John Owen, einen orthodoxen Theologen, dessen Denken auch moderne Elemente beinhaltet. Er sieht Owen innerhalb seines Kontextes der frühen Moderne und untersucht verschiedene Aspekte seiner Theologie (Erlösung durch Stellvertretung, Schrift, Berufung und Rechtgläubigkeit) sowie seiner Religiosität (trinitarische Frömmigkeit, Meditation über Christus, menschliches Glück und öffentliches Gebet). Obwohl Owens Lebenskontext sich von dem unseren unterscheidet, geben die Aufsätze Einblick in das, was es heute bedeutet, sowohl orthodox als auch modern zu sein.
10
Mason, Matthew. "John Owen between Orthodoxy and Modernity." European Journal of Theology 29, no. 1 (December 1, 2020): 87–88. http://dx.doi.org/10.5117/ejt2020.1.016.maso.
Full textAbstract:
SUMMARYThis volume of essays examines John Owen as an orthodox theologian with modern elements in his thought. It situates Owen in his early-modern context, and explores various aspects of his theology (penal atonement, Scripture, effectual calling and catholicity) and his spirituality (trinitarian piety, meditation on Christ, human happiness and public prayer). Although Owen’s context is different from our own, the essays offer insights into what it means to be both orthodox and modern today.RÉSUMÉCet ouvrage contient diverses contributions présentant John Owen comme un théologien orthodoxe à la pensée empreinte d’éléments modernes. John Owen est replacé dans son contexte moderne, et divers aspects de sa théologie sont explorés (la substitution pénale et l’expiation, l’Écriture, l’appel efficace, la catholicité), ainsi que de sa spiritualité (la piété trinitaire, la méditation sur Christ, le bonheur humain, la prière publique). Le contexte de John Owen était différent du nôtre, mais l’ouvrage apporte un éclairage sur ce qu’implique de nos jours être à la fois orthodoxe et moderne.ZUSAMMENFASSUNGDieser Aufsatzband untersucht John Owen, einen orthodoxen Theologen, dessen Denken auch moderne Elemente beinhaltet. Er sieht Owen innerhalb seines Kontextes der frühen Moderne und untersucht verschiedene Aspekte seiner Theologie (Erlösung durch Stellvertretung, Schrift, Berufung und Rechtgläubigkeit) sowie seiner Religiosität (trinitarische Frömmigkeit, Meditation über Christus, menschliches Glück und öffentliches Gebet). Obwohl Owens Lebenskontext sich von dem unseren unterscheidet, geben die Aufsätze Einblick in das, was es heute bedeutet, sowohl orthodox als auch modern zu sein.
11
Cole, Jonathan. "The Evangelical–Orthodox Theological Dialogue: Managing Diversity and Navigating Asymmetry." European Journal of Theology 29, no. 1 (December 1, 2020): 27–38. http://dx.doi.org/10.5117/ejt2020.1.004.cole.
Full textAbstract:
RÉSUMÉ Dans cet article, l’auteur soutient que le dialogue entre évangéliques et orthodoxes se heurte à deux obstacles. Premièrement, la tentative de dialogue théologique entre l’orthodoxie et les évangéliques est rendue hautement problématique par leur grande diversité interne. Le second obstacle résulte de la nature asymétrique des différences théologiques séparant les deux traditions. L’auteur propose un cadre pour un dialogue théologique basé sur les particularités et les spécificités des uns et des autres, et qui reconnaisse la relation théologique asymétrique entre orthodoxes et évangéliques. Cela favoriserait un dialogue allant au-delà d’un forum se bornant simplement à identifier et à clarifier les perceptions erronées des uns par les autres. ZUSAMMENFASSUNG Der vorliegende Artikel vertritt die Auffassung, dass zwei Hindernisse den Dialog zwischen Evangelikalen und Orthodoxen erschweren: Beim ersten geht es um die schwer in den Griff zu bekommende Herausforderung der inneren Diversität beider, die das Konzept eines theologischen Dialogs zwischen „Orthodoxie“ und „Evangelikalismus“ sehr problematisch macht. Das zweite Hindernis liegt in der asymmetrischen Natur der theologischen Differenzen, welche die beiden Traditionen trennen. Der Artikel vertritt die Ansicht, dass ein Ansatz für diesen theologischen Dialog, der auf Besonderheit und Spezifität beruht und der die Asymmetrie in der theologischen Beziehung zwischen Orthodoxen und Evangelikalen anerkennt, helfen kann, den Dialog über den Status eines Forums hinauszubringen, bei dem es nur um die Identifizierung und Klärung von Fehleinschätzungen geht. SUMMARY The article maintains that two impediments frustrate the Evangelical–Orthodox theological dialogue. The first is the intractable challenge of internal diversity, which makes the notion of a theological dialogue between ‘Orthodoxy’ and ‘Evangelicalism’ highly problematic. The second is the asymmetric nature of the theological differences that divide the two traditions. The article proposes that a framework for theological dialogue based on particularity and specificity, and which acknowledges the asymmetrical theological relationship between Orthodox and Evangelicals, can help to advance the dialogue beyond a forum for merely identifying and clearing up misperceptions.
12
Cole, Jonathan. "The Evangelical‐Orthodox Theological Dialogue: Managing Diversity and Navigating Asymmetry." European Journal of Theology 29, no. 1 (December 1, 2020): 27–38. http://dx.doi.org/10.5117/ejt2020.1.004.cole.
Full textAbstract:
RÉSUMÉDans cet article, l’auteur soutient que le dialogue entre évangéliques et orthodoxes se heurte à deux obstacles. Premièrement, la tentative de dialogue théologique entre l’orthodoxie et les évangéliques est rendue hautement problématique par leur grande diversité interne. Le second obstacle résulte de la nature asymétrique des différences théologiques séparant les deux traditions. L’auteur propose un cadre pour un dialogue théologique basé sur les particularités et les spécificités des uns et des autres, et qui reconnaisse la relation théologique asymétrique entre orthodoxes et évangéliques. Cela favoriserait un dialogue allant au-delà d’un forum se bornant simplement à identifier et à clarifier les perceptions erronées des uns par les autres.ZUSAMMENFASSUNGDer vorliegende Artikel vertritt die Auffassung, dass zwei Hindernisse den Dialog zwischen Evangelikalen und Orthodoxen erschweren: Beim ersten geht es um die schwer in den Griff zu bekommende Herausforderung der inneren Diversität beider, die das Konzept eines theologischen Dialogs zwischen ,,Orthodoxie“ und ,,Evangelikalismus“ sehr problematisch macht. Das zweite Hindernis liegt in der asymmetrischen Natur der theologischen Differenzen, welche die beiden Traditionen trennen. Der Artikel vertritt die Ansicht, dass ein Ansatz für diesen theologischen Dialog, der auf Besonderheit und Spezifität beruht und der die Asymmetrie in der theologischen Beziehung zwischen Orthodoxen und Evangelikalen anerkennt, helfen kann, den Dialog über den Status eines Forums hinauszubringen, bei dem es nur um die Identifizierung und Klärung von Fehleinschätzungen geht.SUMMARYThe article maintains that two impediments frustrate the Evangelical‐Orthodox theological dialogue. The first is the intractable challenge of internal diversity, which makes the notion of a theological dialogue between ‘Orthodoxy’ and ‘Evangelicalism’ highly problematic. The second is the asymmetric nature of the theological differences that divide the two traditions. The article proposes that a framework for theological dialogue based on particularity and specificity, and which acknowledges the asymmetrical theological relationship between Orthodox and Evangelicals, can help to advance the dialogue beyond a forum for merely identifying and clearing up misperceptions.
13
Qadir, Ali. "How Heresy Makes Orthodoxy." Sociology of Islam 4, no. 4 (October 21, 2016): 345–67. http://dx.doi.org/10.1163/22131418-00404001.
Full textAbstract:
This article explores the on-going construction, or “sedimentation,” of Sunni orthodoxy by paying attention to the boundary role of “insider-Others.” To highlight how boundary positions of heretical communities shape the category of orthodox Islam, this paper focuses on the social processes excluding the “heretical” Ahmadiyya Muslim Community in South Africa. The paper undertakes a qualitative analysis of two Supreme Court cases involving Ahmadis and the Muslim Judicial Council of South Africa, local representatives of orthodox Sunnism. These two cases stand out in a contentious history that has led to extreme ostracism of Ahmadis by Sunni Muslims in the country. The analysis identifies three features of Sunni orthodoxy that crystallized in the process of conflict with the Ahmadiyya: alienation, transnationalism, and Archimedean moral authority. These features help make sense of social processes marginalizing Ahmadis around the world, and offer new insights into construction of global Sunni orthodoxy.
14
Kosichenko, Anatolii G. "Relations between the Russian and Constantinople Orthodox Churches in the XX century." Izvestiya of Saratov University. New Series. Series: History. International Relations 21, no. 2 (June 23, 2021): 159–66. http://dx.doi.org/10.18500/1819-4907-2021-21-2-159-166.
Full textAbstract:
The article examines the relations between the two Orthodox churches, each of which occupies a specific place in world Orthodoxy, at a crucial historical period for both of them, using factual material and its analysis in political, canonical and spiritual dimensions. It is concluded that political and situational expediency cannot justify a departure from the essence of Orthodoxy both in inter-Orthodox relations and in the activities of its hierarchs.
15
Pettigrew, Richard. "Risk, rationality and expected utility theory." Canadian Journal of Philosophy 45, no. 5-6 (December 2015): 798–826. http://dx.doi.org/10.1080/00455091.2015.1119610.
Full textAbstract:
There are decision problems where the preferences that seem rational to many people cannot be accommodated within orthodox decision theory in the natural way. In response, a number of alternatives to the orthodoxy have been proposed. In this paper, I offer an argument against those alternatives and in favour of the orthodoxy. I focus on preferences that seem to encode sensitivity to risk. And I focus on the alternative to the orthodoxy proposed by Lara Buchak’s risk-weighted expected utility theory. I will show that the orthodoxy can be made to accommodate all of the preferences that Buchak’s theory can accommodate.
16
Kaushan, Anatoly. "The essence of religious and moral upbringing in modern education." Revistă de Ştiinţe Socio-Umane = Journal of Social and Human Sciences 45, no. 2 (August 2020): 82–91. http://dx.doi.org/10.46727/jshs.2020.v45.i2.p82-91.
Full textAbstract:
The article considers the main factors of the cultural and moral values of Orthodoxy. The culture of education in Orthodox schools is considered as a process of the national-regional education system development. The educational field, which examines the values of Orthodoxy, elects culture.
17
Shchipkov, Vasiliy A. "Orthodoxy and “Radical Orthodoxy”: Understanding of “Mediation” and Prospects of Collaboration." Almanac “Essays on Conservatism” 29 (September 19, 2019): 171–83. http://dx.doi.org/10.24030/24092517-2019-0-3-171-183.
Full textAbstract:
The article critically examines the concept of “mediation” used by the modern conservative Christian philosophical and theological movement “Radical Orthodoxy” (arose at the end of the 20th century among Anglican and Catholic philosophers) and also puts the question about the prospects of dialogue between Orthodox tradition and the “Radical Orthodoxy”. The article gives general information about this movement and contemporary researches on it. It is noted that the term “Orthodoxy” in its name does not indicate a connection with Orthodoxy or any Christian denomination but is used in the sense close to the concept of Christian tradition and placed in a postmodern context. “Radical Orthodoxy” considers Christian theology a universal “mediator” which is designed to replace secular meta-discourse and strengthen the voice of Christianity in the world today. The author notes that the idea of universal mediation is connected with the gnostic approach to theology. Analyzing the principles of philosophical and theological constructions in this movement the author draws a parallel between the proposed concept of “mediation” and the fact that the authors of “Radical Orthodoxy” of all the themes of Russian religious philosophy showed special interest in gnostic Sofia. The article analyzes the origins of this view of Sofia and identifies the margins beyond which the Church considers sophiology to be a heresy. “Radical Orthodoxy” sophiologizes the concept of “mediation” in order to protect it from the threat of its “adaptation” to secular reality and to establish an ideal mediator which possesses the maximum possible explanatory theological flexibility. Nevertheless, this approach has some vulnerabilities, since its way of theologisation of secular discourse can lead to the opposite effect – the secularization of theology, which was sometimes done by Russian religious philosophers of the 19th-20th centuries. In conclusion the author argues that a successful dialogue between representatives of the Orthodox tradition and the “Radical Orthodoxy” is more promising in the socio-political plane than in the theological one.
18
Sagan, Oleksandr N. "Orthodox orthodoxy in the world of religious postmodernity." Ukrainian Religious Studies, no. 35 (September 9, 2005): 189–207. http://dx.doi.org/10.32420/2005.35.1606.
Full textAbstract:
After a long period of apology for the new "symphony" of the Church and the Soviet authorities since the mid-1960s. Ukraine has begun to understand the latest trends in Orthodoxy. At the same time, a current emerged in world culture, which was later dubbed the postmodern. Amorphous at first, a phenomenon that manifested itself more quickly in literature and the visual arts, for several decades, has left its mark on other spheres of human life, including and religious, including Orthodoxy
19
Yelenskyі, Viktor. "Eastern Orthodoxy in the processes of the post-communist political transformations." Political Studies, no. 1 (2021): 123–41. http://dx.doi.org/10.53317/2786-4774-2021-1-8.
Full textAbstract:
It is a sort of truism in the social sciences that since the late 1970s the world has been witnessing the great return of religion into global politics and international relations. Paradigm shift in theorists’ concepts and practitioners’ perception of previously underestimated dimension were tremendously influenced by the chain of events signaled the new role of religion in politics, and among them by the explosive religious revival in countries where the Eastern Orthodoxy was the majority religion which started even well before the collapse of the USSR and Yugoslavia. Eastern Orthodoxy is the major religious denomination in 12 European countries, all but two of which (Greece and Cyprus) are former communist states. In this perspective , reasoning over Orthodoxy’s destiny is to greater extent reasoning over the post-communist political development as a phenomenon. Article proves that Eastern Orthodoxy provided post-communist states with symbolism and common ideological ground for both leftists and rightists, former communists and former dissenters, and extended a symbolic framework to the so-called Soviet people who lost the sense of belonging and were searching for their new identity. Orthodox Churches that saw itself and were widely perceived as the historic repository of nationhood, national values, and, quite often, as the savior of a nation's very existence, suggested itself as a main actor in the process of new identity building. Orthodoxy became the primary vehicle for the awakening of collective identity for the groups surrounded by or competed with groups of different religions. This trend was very clear in some of the episodes which marked the first postcommunist decade. Conflicts in the former Yugoslavia, the northern Caucasus and Transcaucasia were given a strong religious emphasis and religion was rapidly turned into the factor of political and national mobilization. At the same time, the aspiration of the newly independent states to gain the independence of their churches from Moscow and Belgrade has created an additional powerful geopolitical source of tension. While the process of bestowing Autocephaly to the Orthodox Church in Ukraine that met with fierce resistance from the Russian state, showed how far Russia could go to maintain ecclesiastical control over Ukraine. And also, what is the role of Orthodoxy as a symbolic and institutional resource in contemporary political processes. Key words: religion and politics, Eastern Orthodoxy, Post-Communist transformations
20
Ladouceur, Paul. "Neo-traditionalist ecclesiology in Orthodoxy." Scottish Journal of Theology 72, no. 4 (November 2019): 398–413. http://dx.doi.org/10.1017/s0036930619000619.
Full textAbstract:
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, can be interpreted as excluding non-Orthodox Christians from the church. The article demonstrates that this anti-ecumenical, exclusivist ecclesiology is contrary to several major aspects of the Orthodox tradition.
21
Wilson, M. Brett. "The Failure of Nomenclature: The Concept of "Orthodoxy" in the Study of Islam." Comparative Islamic Studies 3, no. 2 (November 1, 2007): 169–94. http://dx.doi.org/10.1558/cis.v3i2.169.
Full textAbstract:
In Euro-American Islamic Studies, the terms orthodox and orthodoxy have a history of imprecision and collusion in theological axe-grinding. Yet despite their oft-noted inadequacies, scholars continue to invoke and retool the terms with a perplexing persistence. The resilient reworking of the term has resulted in a marked indeterminacy which renders orthodoxy a liability rather than an asset in scholarly nomenclature. This paper examines the trajectory of orthodoxy in scholarly works on Islam, outlines its conceptual problems, and probes its place within the conceptual “religionization” of Islam. Special attention is paid to Talal Asad’s influential usage and revival of the term. Despite its newfound life, this paper concludes that orthodoxy remains as problematic as ever.
22
Kuryliak, Valentyna, and Olha Polumysna. "MONITORING THE ATTITUDE OF THE ORTHODOX CHURCH TO SEVENTH-DAY ADVENTISTS IN UKRAINE." Educational Discourse: collection of scientific papers, no. 32(4) (May 5, 2021): 88–95. http://dx.doi.org/10.33930/ed.2019.5007.32(4)-9.
Full textAbstract:
Orthodox believers have been found to be prejudiced against Protestants, including Adventists. On the one hand, adherents of Orthodoxy see Adventism as a foreign (foreign) religious element, whose members level the millennial traditions of the dominant Church in Ukraine. On the other hand, it is believed that this denomination, combining in its doctrinal system certain elements of the teachings of the Baptist and Jewish religions, has become a religious platform for the spread of heretical ideas among Orthodox Christians. Moreover, religious antagonism on the part of Orthodoxy is also manifested in the terminology still used by Orthodox believers when referring to Protestants, including and Adventists by “sects” or “sectarians”. It is stated that mutual intolerance and religious antagonism can be explained by differences in worldviews and religious competition. Although in the context of world religious tolerance among scholars of the world's leading countries, such terminology to recognized Protestant denominations is unacceptable and discriminatory. However, the authors also cite positive references and responses in the media about Adventists from Orthodoxy. A positive aspect of Adventists is a thorough doctrinal system that is stable, systematic, and publicized. But the most positive response from Orthodoxy was given by Adventist teachings on the principles of a healthy lifestyle.
23
Seigelsheifer, Valeria, and Tova Hartman. "Staying and Critiquing." Israel Studies Review 34, no. 1 (March 1, 2019): 110–30. http://dx.doi.org/10.3167/isr.2019.340107.
Full textAbstract:
Over the past two decades, Israeli Orthodox Jewish women filmmakers have used film to speak in a public voice about various subjects that were previously taboo. Although there are aspects of Orthodoxy to which these filmmakers object, they do so as ‘devoted resisters’. Rather than expressing heretical opposition, the women stay committed to Orthodoxy precisely because they are able to use filmmaking to resist. In their negotiations of voice used to ‘justify’ their decision to become filmmakers, the women position themselves as ‘accidental’ filmmakers, thereby remaining within Orthodoxy while critiquing it through their films. Cultural resistance in this case is not carried out as defiance to Orthodox Judaism but rather out of a relationship with it, featuring a form of resistance that insists upon devotion to multiple commitments.
24
Knorre, Boris. "The Culture of War and Militarization within Political Orthodoxy in the Post-soviet Region." Transcultural Studies 12, no. 1 (November 22, 2016): 15–38. http://dx.doi.org/10.1163/23751606-01201002.
Full textAbstract:
This article is focused on “Political Orthodoxy”, an ideological trend and sociocultural phenomenon with regard to its impact to militarization and justification of war from religious point of view. The author pays his attention to elaboration the idea of “Orthodox civilization” by the part of Orthodox nationalist teoreticians striving to transform Orthodoxy into “political religion”, he scrutinizes development of eschatological ideologems and war apologia that appeared alongside this process. He examines the models of mythological outlook connected with Political Orthodoxy as manifested throughout the last decade, in particular with reference to the Russia-Ukraine conflict. Through the lens of the latter the author gives examples of practical embodiment of religiously influenced militaristic discourse, shows some epiphenomena (side effects), in particular, hate, aggravation of the conflicts, separation into ‘friends’ and so on.
25
Sushko, A. V., and D. I. Petin. "The Struggle for “The Enslaved Rus”: Conversion of Rusin Prisoners of War to Orthodoxy in Omsk (1915–1917)." Rusin, no. 65 (2021): 99–114. http://dx.doi.org/10.17223/18572685/65/6.
Full textAbstract:
The article examines an understudied aspect of religious life in Omsk during the First World War, associated with mass conversion to the Orthodoxy of Rusin prisoners of war – former soldiers and officers of the Austro-Hungarian army. The research is based on the materials from the journal Omskie Eparkhialnye Vedomosti and the registration records of the birth books of Omsk Orthodox churches for 1915–1917. The combination of the anthropological approach with the problem-chronological and historicalcomparative methods allowed a thorough investigation of the phenomenon of mass conversion of Rusin prisoners of war to Orthodoxy, linking it with the specific historical situation and the personalities of church hierarchs who served in Siberia. The authors argue that the “Omsk phenomenon” of Rusins’ joining Orthodoxy was conditioned by the ascetic activity of the missionaries from the Omsk and Pavlodar dioceses, lead by Bishop Sylvester (Olshevsky). However, it should be emphasized that the dynamic development of this process was ensured by the official ideology based on Orthodox values, which dominated in the Russian Empire. The ideological factor of the conversion to Orthodoxy was decisive for the Rusins, who were attracted by the Orthodox empire, the “state of the Russian people”. The fall of the monarchy as a result of the Russian Revolution changed the paradigm of the country’s development and immediately put an end to the massive conversions of Rusins to Orthodoxy in Omsk. The article may be of interest to researchers of the history of Rusins, military and social history, as well as national and religious politics.
26
Pederson, Randall J. "Reformed Orthodoxy in Puritanism." Perichoresis 14, no. 3 (December 1, 2016): 45–59. http://dx.doi.org/10.1515/perc-2016-0015.
Full textAbstract:
Abstract This paper explores the relationship between early modern English Puritanism and Reformed orthodoxy through a fresh examination of three ministers who have been described as Puritans: John Owen, Richard Baxter, and John Goodwin. By assessing their attitudes toward the Bible and specifically the doctrine of justification, this paper uncovers an evolving consensus of orthodox thought in the period. Their attitudes and approaches to doctrine and church tradition led to diverse interpretations and directions in the codification of their religion. Their theological interpretations reflect an inherent pattern of diversity within English Puritanism, especially in its attitudes towards the formation of orthodoxy. The relation of Reformed orthodoxy to Puritanism, then, is more complex than older modes of scholarship have allowed. For the Puritan mainstream, Reformed orthodoxy served as a theological compass and thermostat that tested ideas and was to govern both the direction and temperament of Reformed doctrine. For those outside the pale, such orthodoxy and their alleged disloyalty to the Bible and Reformed church tradition was vehemently contested.
27
Mangina, Joseph L. "Mediating theologies: Karl Barth between radical and neo-orthodoxy." Scottish Journal of Theology 56, no. 4 (October 23, 2003): 427–43. http://dx.doi.org/10.1017/s0036930603211182.
Full textAbstract:
The attempt to bring radical orthodoxy (and in particular, the work of John Milbank) into conversation with Barth is hampered by the movement's dismissal of him as ‘neo-orthodox’, a thinker who rejected liberalism only to embrace revelatory positivism. If Barth were a positivist, he might be guilty of alienating human history, language, and culture from their divine source: ‘the secular’ would then be autonomous. But he does nothing of the kind – certainly not in his mature theology, probably not even in his earlier work. Radical orthodoxy's reading of Barth may reflect the influence of D. M. MacKinnon, who tended to highlight the prophetic and crisis elements in Barth's thought. The radically orthodox are more accurate when they cite ecclesial mediation as the real source of contention. While the stress on mediation can have disastrous results, dissolving Christ's identity into that of the church, this need not happen; indeed, one can argue that Barth's Christology demands a stronger account of church and sacraments than he himself supplied. The deeper issue may be what radical orthodoxy means by its stress on human poesis. Is the movement really an ecclesial theology, taking its stand within the historic church? Or is it just another form of liberalism, seeking to re-invent the church in default of authentic performance? If the latter, then theology has indeed become ‘tragically too important’, occluding sheer celebration of the divine gift.
28
Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.
Full textAbstract:
The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils.
29
Belorussova, Svetlana. "Orthodoxy on the Internet and the Internet in Orthodoxy (Review of: Mikhail Suslov. ed. 2016. Digital Orthodoxy in the Post-Soviet World: The Russian Orthodox Church and Web 2.0. Stuttgart: Ibidem-Verlag. — 321 pp.)." State Religion and Church 7, no. 2 (2020): 97–103. http://dx.doi.org/10.22394/2311-3448-2020-7-2-97-103.
Full text
30
Shkil, Svitlana. "Reception of meeting Patriarch Kirill and Pope Francis in the information space of the Russian Orthodox Church." Ukrainian Religious Studies, no. 77 (March 15, 2016): 45–51. http://dx.doi.org/10.32420/2016.77.632.
Full textAbstract:
Svitlana Shkil’s article «Reception of meeting Patriarch Kirill and Pope Francis in the information space of the Russian Orthodox Church» examined reaction to a meeting of religious leaders in Havana speakers of the three trends in Russian Orthodoxy - conservatives, fundamentalists, liberals. This unprecedented event caused a wide resonance in the Russian information space of the church, caused a broad discussion on the future of Russian Orthodoxy
31
Chesterton, G. K. "Orthodoxy." Chesterton Review 26, no. 1 (2000): 11–13. http://dx.doi.org/10.5840/chesterton2000261/24.
Full text
32
OLLIER, CLIFF. "Orthodoxy." Geology Today 1, no. 4 (July 1985): 99–100. http://dx.doi.org/10.1111/j.1365-2451.1985.tb00298.x.
Full text
33
Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.
Full textAbstract:
This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.
34
Mayatskaya, O., and V. Germanova. "Essence of Love in Orthodoxy." Bulletin of Science and Practice 5, no. 12 (December 15, 2019): 458–61. http://dx.doi.org/10.33619/2414-2948/49/57.
Full textAbstract:
The article analyzes the spiritual and moral field of Orthodox culture and religion, comprehends the essence of love in Orthodoxy, the deep Orthodox roots of marriage and family relations, as well as the problems of modern youth, the influence of Orthodox values on its spiritual formation. It is proved that today more than ever become relevant: patience, mutual understanding, respect, sacrifice, correct hierarchy, getting rid of egocentrism, the unity of spouses, becoming ‘one flesh’ at the level of spirit, soul and body, the idea that following these principles makes it possible to build a really strong family relationships, regardless of the transformational processes that devalue the modern family.
35
Lucas, Phillip Charles. "Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States." Nova Religio 7, no. 2 (November 1, 2003): 5–23. http://dx.doi.org/10.1525/nr.2003.7.2.5.
Full textAbstract:
This article considers two case studies of collective conversions to Eastern Orthodoxy to illustrate the most pressing challenges faced by ethnic Orthodox congregations who attempt to assimilate sectarian groups into their midst. I argue that these challenges include: 1) the different understandings of ecclesiology held by former Protestant sectarians and by "cradle" Orthodox believers; 2) the pan-Orthodox aspirations of sectarian converts versus the factionalism found in ethnically-based American Orthodox jurisdictions; 3) the differing pastoral styles of former sectarian ministers and Orthodox priests; 4) the tendency of sectarian converts to embrace a very strict reading of Orthodoxy and to adopt a critical and reformist attitude in relations with cradle Orthodox communities; and 5) the covert and overt racism that sometimes exists in ethnic Orthodox parishes. I suggest that the increasing numbers of non-ethnic converts to ethnic Orthodox parishes may result in increased pressure to break down ethnic barriers between Orthodox communities and to form a unified American Orthodox Church. These conversions may also lead to the growth of hybrid Orthodox churches such as the Charismatic Episcopal Church.
36
Drobotushenko, Evgeny V., Yulia N. Lantsova, Galina P. Kamneva, Andrey A. Sotnikov, and Sergey A. Sotnikov. "Missionary activity of the orthodox monasteries of Transbaikal within the framework of the existence of the second Transbaikal ecclesiastical mission." Linguistics and Culture Review 5, S2 (July 20, 2021): 209–14. http://dx.doi.org/10.21744/lingcure.v5ns2.1340.
Full textAbstract:
The Second Transbaikal Ecclesiastical Mission significantly changed the situation with the spread of Orthodoxy among the indigenous population of the region – the Buryats, who, for the most part, were adherents of the northern branch of Buddhism – Lamaism. Its activities also had a significant impact on the Old Believer population of the region. The paper analyses the features of the activities of the Orthodox monasteries of Transbaikal, carried out by them within the framework of the missionary work of the second Transbaikal Ecclesiastical Mission, which in many ways changed the situation with Orthodoxy in the region. The mission began its work in 1861 (according to other sources, in 1862) and focused its activities on spreading Orthodoxy among the local Buryat population, predominantly Lamaists, and Old Believers. The author notes that this subject matter is understudied. At the same time, references are made to some archival documents. The result of the study was the conclusion that the Orthodox monasteries of the region quite actively took part in missionary activities.
37
Obushnyi, Mykola. "POLITICAL COMPONENT IN THE CONFLICTIZATION OF INTERCONFESSIONAL RELATIONS IN UKRAINE." Almanac of Ukrainian Studies, no. 25 (2019): 84–90. http://dx.doi.org/10.17721/2520-2626/2019.25.13.
Full textAbstract:
The article identifies the place and role of the political component in the conflictization of interconfessional relations in Ukraine by taking into consideration that the network of religious organizations in our country is one of the largest on the European continent. Particular attention is paid to the analysis of the political component in the conflictization of interconfessional relations in Ukrainian Orthodoxy. During more than thousand years the Orthodoxy, despite the conflicts between the churches and their believers in past and present is still the most widespread Christian confession in Ukraine. Moreover, it saved a tendency to the inner unity, including creation of the Local Orthodox Church of Ukraine (OCU). Obtaining by the Orthodox Church of Ukraine on January 6, 2019 from the Ecumenical Patriarchate the Thomas was an important step in founding of independent and competent national church. This is also evidenced by the fact that during the first year of existing of the OCU the number of its parishes increase up to 7,000, not less important is the fact that three churches: The Ecumenical Patriarchate of Constantinople, the Hellenic Church and the Patriarchate of Alexandria recognized the OCU and this already testifies its international acceptance as the part of Orthodoxy. Undoubtedly, the Russian occupation of Crimea and Putin's war in Donbas and the support of these shameful actions by the Russian Orthodox Church (ROC) and its Ukrainian branch, the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) served to the political choices and self-identification of a big part of Ukrainian believers and it gives hope for the gradual stabilization (deconflictization) of interconfessional relations in the Ukrainian Orthodoxy.
38
LeMasters, Philip. "A theological and ethical analysis of the response of the Eastern Orthodox to the COVID-19 pandemic." Review & Expositor 119, no. 1-2 (May 2022): 110–21. http://dx.doi.org/10.1177/00346373221133843.
Full textAbstract:
The response of the Eastern Orthodox Church to the COVID-19 pandemic reflects its distinctive theological and liturgical traditions as well as its decentralized system of governance. Foundational beliefs and practices inform Orthodoxy’s understanding of the imperative to care for the physical well-being of the sick. Points of disagreement arose in Orthodox communities concerning public health restrictions on attendance at the Divine Liturgy, the use of a common communion spoon, whether diseases may be transmitted through the Eucharist, and the appropriateness of receiving vaccinations tested or produced with cell lines derived from the tissue of aborted fetuses. Such contested matters reflect points of tension between characteristic beliefs and practices of Orthodoxy and its commitment to care for the health of neighbors during a global pandemic.
39
Ufimceva, Ekaterina I. "The process of conversion in the context of Orthodox religiosity." Izvestiya of Saratov University. Sociology. Politology 22, no. 3 (August 24, 2022): 289–97. http://dx.doi.org/10.18500/1818-9601-2022-22-3-289-297.
Full textAbstract:
The purpose of this article is a meaningful correlation of different methodological approaches to the analysis of the process of religious conversion from the point of view of Orthodox confessional interpretative specifics. The semantic field of the analysis includes important elements of the structure of conversion to Orthodoxy: the participants (subjects, agents) of conversion, motives of conversion, conversion practices, effects (results) of conversion, sub-effects of conversion, criteria (signs) of conversion. The convert, the social environment of the convert and the Orthodox preacher are considered as participants (subjects) of the appeal. The motives of the appeal are described: overcoming a difficult life situation, salvation from social disasters, getting out of a crisis psychological state. The emotional component of the conversion process is considered. The problem of multidirection, diversity and intensity of social influence on the treatment process is discussed. The subjects of conversion to Orthodoxy are described: participation in the church sacrament of baptism, repentance, free self-determination of a person to religious faith, participation in the church sacrament of confession, acquisition of religious faith. Special attention is paid to the analysis of conceptual provisions on the social factors of conversion to Orthodoxy. Among the main social factors of conversion to Orthodoxy, the following are considered: the religious and moral nature of the social environment, the degree of emotional and volitional influence of the social environment on the convert, the degree of consolidation of the social environment in the process of moral and religious influence on the convert. The parameters of conversion to Orthodoxy as a process are analyzed: awareness of conversion, speed of conversion, multiplicity, reversibility, depth of conversion. It is emphasized that the identified and substantiated parameters of conversion to Orthodoxy are of scientific interest from the point of view of their verification in sociological empirical studies.
40
Ryygas, Elena-Olga. "Russian Orthodoxy is a Terrible Force." Dostoevsky Journal 23, no. 1 (December 22, 2022): 90–94. http://dx.doi.org/10.1163/23752122-02301009.
Full textAbstract:
Abstract The invasion of Ukraine by Russian troops in February 2022 calls into question the legal status of the Russian Orthodox Church (headed by Patriarch Kirill) as a religious organization claiming Eastern Christian heritage. While the Russian Orthodox Church appropriates the history of Kievan Rus, the top hierarchs of the roc are guided by the ideology of servility and Bolshevism. At the same time, the Catacombers who survived the Bolshevik persecution also consider themselves part of Russian Orthodoxy. They are like the inhabitants of Kitezh-Town, the legendary sunken city hidden under water. The Catacombers are silent participants in the anti-war protest and oppose the ideas of the Russian World and nuclear Orthodoxy. They run a partisan movement of volunteers helping Ukrainian refugees. If one wonders whether Russian Orthodoxy is possible after the Russian invasion of Ukraine, then the answer is seen in the prophecy of the political scientist, V. Kramnik, about the inevitable collapse of the Russian Federation and the appearance of the Republic of Rus instead of it. Citizens of the provisional Kitezh-Town in the Republic of Rus will be the real descendants of Kievan Rus and elective affinities of the Ukrainians.
41
Toroczkai, Ciprian Iulian. "Eastern Orthodox Churches and Oriental Orthodox Churches in Dialogue: Reception, Disagreement and Convergence." Review of Ecumenical Studies Sibiu 8, no. 2 (August 1, 2016): 253–70. http://dx.doi.org/10.1515/ress-2016-0020.
Full textAbstract:
Abstract This paper presents details pertaining to the dialogue between Eastern Orthodox Churches and Oriental Orthodox Churches. A brief history of the official bilateral meetings between the representatives of these two Christian traditions is sketched in the first part of the paper. The texts which converge by way of doctrine are highlighted. In the second part I present some of the difficulties which still prevent Eucharistic intercommunion between Eastern Orthodoxy and Oriental Orthodoxy, in spite of the doctrinal agreement which has been reached. Finally, some possible solutions are drafted in the last part of the paper, with special reference to Fr. Dumitru Stăniloae’s proposal of broadening the dogmatic expression from Chalcedon.
42
Fradkyna, Nataliia. "THE IDEOLOGY OF "UKRAINIAN ORTHODOXY" IN THE SCIENTIFIC WORKS OF M.F. SUMTSOV AS A CIVILIZATION MEANS FOR THE CONSOLIDATION OF UKRAINITY." Almanac of Ukrainian Studies, no. 23 (2018): 151–55. http://dx.doi.org/10.17721/2520-2626/2018.23.25.
Full textAbstract:
The research of the features of Ukrainian Christianity in the works of M.F. Sumtsov was analyzed. On this theoretical and philosophical-theoretical basis, the characteristics of the features of the «Ukrainian Orthodoxy», which have an influence on the formation of Ukrainian identity, are singled out and given. Modern scholars V. Gorsky, A. Kolodnyy, Y. Chornomorets emphasize the philosophical and cultural consequences of the Ukrainian Orthodox paradigm to determine the meaning of life-style guidelines of Ukrainians, the mental and identification characteristics of the Ukrainian nation. An ideologue of Ukrainian Orthodoxy contributing to the consolidation of modern Ukrainian society, the unification of common religious spiritual values, was presented in the works of Mykola Sumtsov, one of the first in his scholarly works. One of the ways to overcome the crisis of our society and a significant step towards consolidation of the national Ukrainian identity is to obtain autocephaly by the Ukrainian Orthodox Church. In the writings of Mykola Sumtsov it is emphasized that the Christian church is an important means of Ukrainian national unity. Mykola Sumtsov speaks about pan-European, democratic tendencies in the Ukrainian Orthodoxy, the approach of Ukrainian Orthodoxy to the soul and everyday life of Ukrainians, involvement through the church to public life. In the study of the features of Ukrainian Orthodoxy, the author identified his following defining characteristics: cordocentrism, democracy, harmony of public and ecclesiastical life. morality, focus on active moral and practical activity. On the basis of our research, we have identified a significant theoretical potential of M. Sumtsov's works, their high analytic and encyclopedic character.
43
Szyszlak, Tomasz. "The conflict over the autocephaly of Ukrainian Orthodoxy as an element of the hybrid war." Rocznik Instytutu Europy Środkowo-Wschodniej 18, no. 3 (December 2020): 49–71. http://dx.doi.org/10.36874/riesw.2020.3.3.
Full textAbstract:
The issue of the autocephaly of Ukrainian Orthodoxy has once again demonstrated that the concept of atheism and the fight against religion propagated by the communists did not bring the expected results. On the contrary, religion has become a factor that connects societies in the republics of the former USSR with the former metropolis, especially for Slavic and Orthodox populations. It should not come as a surprise, therefore, that the problem of the autocephaly of Ukrainian Orthodoxy has been exploited in the current Russian-Ukrainian dispute, described as a post-imperial hybrid war. The aim of this article is to show how both sides of the conflict are using the issue of the autocephaly of Ukrainian Orthodoxy.
44
Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
Full textAbstract:
The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
45
Stoeckl, Kristina. "Russian Orthodoxy and Secularism." Brill Research Perspectives in Religion and Politics 1, no. 2 (July 6, 2020): 1–75. http://dx.doi.org/10.1163/25895850-12340002.
Full textAbstract:
Abstract Russian Orthodoxy and Secularism surveys the ways in which the Russian Orthodox Church has negotiated its relationship with the secular state, with other religions, and with Western modernity from its beginnings until the present. It applies multiple theoretical perspectives and draws on different disciplinary approaches to explain the varied and at times contradictory facets of Russian Orthodoxy as a state church or as a critic of the state, as a lived religion or as a civil religion controlled by the state, as a source of dissidence during Communism or as a reservoir of anti-Western, anti-modernist ideas that celebrate the uniqueness and superiority of the Russian nation. Kristina Stoeckl argues that, three decades after the fall of Communism, the period of post-Soviet transition is over for Russian Orthodoxy and that the Moscow Patriarchate has settled on its role as national church and provider of a new civil religion of traditional values.
46
Andrey, Sychev. "Interpretation of Canons in the Discourse of Marginal Orthodoxy." TECHNOLOGOS, no. 1 (2022): 86–102. http://dx.doi.org/10.15593/perm.kipf/2022.1.07.
Full textAbstract:
Characteristics of the interpretation of the concept of "canon" in the marginal Orthodox discourse have been considered in the article. Marginal Orthodoxy is understood by the author as a set of ideas and practices characteristic of non-institutionalized movements and groups declaring their orthodoxy and accusing representatives of official Orthodoxy for the departure from tradition. The relevance of the study is stipulated by the need to establish an intra-confessional dialogue in a situation of increasing heterogeneity of Orthodoxy in Russia. The purpose of the article is to determine the role of the canons in the construction of the discourse of marginal Orthodoxy. To attain it the author reveals the features of marginal Orthodoxy discourse; compares the cases of appeal to canons in marginal and official discourses; outlines the specifics of understanding the canons in marginal Orthodoxy. The novelty of the work is conditioned by the examination of the religious space of modern Orthodoxy through the concepts of center and periphery and their relationship. Due to the insufficient theoretical development of the problem, the most resonant texts of its representatives of the first two decades of the 21st century (open letters, recordings of sermons, interviews, video speeches, journalistic articles, etc) served as the basic material for researching the discourse of marginal Orthodoxy. The official and marginal versions of Orthodoxy are considered in the article as competing discursive modes of truth production. Within the framework of the hermeneutic method, using content, discourse, and comparative analysis, the main characteristics of the discourse of marginal Orthodoxy are revealed. It is shown that the texts of marginal Orthodoxy appeal to the canons so often that in fact the entire discourse can be considered as a set of statements about the canonicity or non-canonicity of certain theories, actions and practices. The results of the study show that in marginal discourse the canon is interpreted as non-historical dogma and unconditional prohibition, which allows using it for discrediting official Orthodoxy and mobilizing supporters. The myth-making and ideological grounds of the appeal to the canons are revealed. It is proved that the concept of "canon" is organizing for the discourse of marginal Orthodoxy and without a detailed analysis of its use it is impossible to understand the specifics of this discourse.
47
Tserpitskaya, O. L. "The evolution of the Orthodox church's mission under the influence of modernization." MGIMO Review of International Relations, no. 6(27) (December 28, 2012): 193–95. http://dx.doi.org/10.24833/2071-8160-2012-6-27-193-195.
Full textAbstract:
The basic forms of modern missionary work Russian Orthodox Church, special features in the context of socio-cultural and political situation of the Orthodox believers and groups that exhibit a positive attitude toward the ideals of Orthodoxy. Critical of the Orthodox mission in negative manifestations of postmodernism in culture.
48
Blokhin, V. S. "RELIGIOUS CONVERSIONS OF THE ARMENIANS TO ORTHODOXY IN THE RUSSIAN EMPIRE (MID-19TH – EARLY 20TH CENTURY): MOTIVES, TYPOLOGY, AND RESULTS." Вестник Пермского университета. История, no. 4(55) (2021): 69–79. http://dx.doi.org/10.17072/2219-3111-2021-4-69-79.
Full textAbstract:
An analysis of the religious conversions of persons of Armenian confession to Orthodox allows the author to evaluate them as a special phenomenon in the history of Russian-Armenian church relations, as well as to establish the features of economic, social, national, and confessional policies of the Russian Empire in the Transcaucasus in the 19th – early 20th centuries. The sources are the unpublished documents in Russian from the collections of the National Archives of the Republic of Armenia. Based on the available archival sources, it was established that the cases of the adoption of Orthodoxy by the Armenians were caused by three motives: 1) economic, 2) various situations of a non-economic nature, and 3) coercive measures. Despite the absence of a special “Armenian mission” among the Orthodox priests, the cases of Armenians’ conversion to Orthodoxy, especially those made for economic reasons, were rather actively encouraged by the Russian Orthodox Church. For the Russian government, the Armenians who converted to Orthodoxy were seen as a reliable social base in the Transcaucasus. The relevance of studying the issue is since, in the 20th century, despite the contradictions of the synodal period, the Russian Orthodox Church built relations with the Armenian Apostolic Church based on the principles of friendship, good neighborliness, and mutual assistance. Today, this factor contributes to the strengthening of both church and political relations between Russia and Armenia.
49
Nikolakopoulos, Konstantin. "Die orthodoxe Kirchenmusik als ein bedeutendes Erbe von Byzanz und ihre moderne Rezeption im Westen am Beispiel des „Byzantinischen Kantorenchores München“." Review of Ecumenical Studies Sibiu 7, no. 3 (December 1, 2015): 447–59. http://dx.doi.org/10.1515/ress-2015-0033.
Full textAbstract:
The Byzantine Music was created within the liturgical life of Orthodoxy and has been developed accordingly in the Eastern Church Worship. Together with the hymnography the Byzantine Music in Orthodoxy has from the beginning taken a central place, especially since there is absolutely no orthodox worship without psalmodic accompaniment. It is one of the most notable achievements in the Byzantine era, for which in the last decades also in Western Europe a great interest is awakened.
50
Gallaher, Brandon, and Pantelis Kalaitzidis. "A Declaration on the “Russian World” (Russkii Mir) Teaching." Mission Studies 39, no. 2 (June 7, 2022): 269–76. http://dx.doi.org/10.1163/15733831-12341850.
Full textAbstract:
Abstract On March 13, 2022 (Sunday of Orthodoxy), Orthodox theologians and scholars from around the world issued an unprecedented theological declaration that draws on both the Barmen Declaration (1934) and the Synodikon of Orthodoxy, and is directed against the ethnophyletist and nationalist “Russian world” ideology that serves as the religious underpinning for Vladimir Putin’s invasion of Ukraine in February 2022. This ideology, fundamentalist in character, was developed by Patriarch Kirill (Gundiaev) of Moscow and both Putin and Patriarch Kirill repeatedly reference it in their active support of the Russian invasion. Having briefly outlined the Russian world ideology, the Declaration identifies the ideology’s main propositions, which are declared “heretical” from an Orthodox theological perspective. By contrast, the Orthodox scholars systematically outline affirmations drawn from Scripture and the Holy Tradition of Orthodox Christianity. Finally, the declaration calls all to be mindful of the theological principles outlined in their decisions in church politics.