Relevant bibliographies by topics / Patriarch and patriarchate

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Academic literature on the topic 'Patriarch and patriarchate'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Patriarch and patriarchate"

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Каиль, Максим Владимирович. "CHURCH DIPLOMACY AND THE VISIT OF PATRIARCH ALEXY (SIMANSKY) TO THE HOLY LAND IN 1945." Тверского государственного университета. Серия: История, no. 4(56) (December 25, 2020): 4–15. http://dx.doi.org/10.26456/vthistory/2020.4.004.

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Статья посвящена реконструкции истории избрания на патриарший престол, а затем организации визита в Святую Землю для посещения патриархов Православного Востока избранного патриарха Алексия (Симанского). Поездка отражала ключевой вектор государственно-церковного взаимодействия, принятый в 1943 г., - дипломатический. Советское правительство ставило перед легализованными структурами Московского Патриархата задачу расширения присутствия и влияния в международной повестке, в межцерковных связях. Первым шагом в реализации этой повестки стал масштабный визит патриарха на Православный Восток, организованный Советским правительством. Он формировал прецедент и практику дальнейших дипломатических действий Московского Патриархата на международной арене и нуждается в научной актуализации и тщательном изучении. The article is devoted to the reconstruction of the history of the election to the Patriarchal throne, and then the organization of a visit to the Holy Land for visiting patriarchs of the Orthodox East of the elected Patriarch Alexy (Simansky). The trip reflected the key vector of state-Church interaction adopted in 1943 - the diplomatic one. The Soviet government set the legalized structures of the Moscow Patriarchate the task of expanding their presence and influence on the international agenda and in inter-Church relations. The first step in implementing this agenda was a largescale visit of the Patriarch to the Orthodox East, organized by the Soviet government. It formed a precedent and practice for further diplomatic actions of the Moscow Patriarchate in the international arena and needs scientific updating and careful study.
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Stankovic, Vlada. "The Alexios Studites' patriarchate (1025-1043): A developmental stage in patriarchal power." Zbornik radova Vizantoloskog instituta, no. 39 (2001): 69–87. http://dx.doi.org/10.2298/zrvi0239069s.

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After the reign of Basil II (976 (985)-1025) when the church of Constantinople was in many ways subjected to the emperor's will, the patriarchate of Alexios Stoudites (1025-1043) marked the beginning of a new period. As his influence strengthened inside the church, Alexios was able to resist many challenges from secular power. His long patriarchate made the patriarch an important and influential factor in Constantinople, which would become evident at the time of his successor.
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Dixon, Simon. "ORTHODOXY AND REVOLUTION: THE RESTORATION OF THE RUSSIAN PATRIARCHATE IN 1917." Transactions of the Royal Historical Society 28 (November 2, 2018): 149–74. http://dx.doi.org/10.1017/s0080440118000087.

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ABSTRACTAt the height of the October Revolution in Moscow – a much bloodier affair than the Bolshevik seizure of power in Petrograd – the Orthodox Church installed Tikhon (Bellavin) as Russia's first patriarch since 1700. At the most obvious level, this was a counter-revolutionary gesture aimed at securing firm leadership in a time of troubles. It was nevertheless a controversial move. Ecclesiastical liberals regarded a restored patriarchate as a neo-papal threat to the conciliarist regime they hoped to foster; and since Nicholas II had explicitly modelled himself on the Muscovite tsar Aleksei Mikhailovich, the potential for renewed conflict between church and state had become clear long before 1917. Whilst previous historians have concentrated on discussions about canonical and historical precedent, this paper emphasises the extent to which a single individual haunted the whole debate. For, until the last moment, it was widely assumed that the new patriarch would be not the little-known Tikhon, but Archbishop Antonii (Khrapovitskii), whose attempts to model himself on Patriarch Nikon – the most divisive of seventeenth-century Muscovite patriarchs – helped to make him the most controversial prelate of the age.
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TREADGOLD, WARREN. "Photius Before His Patriarchate." Journal of Ecclesiastical History 53, no. 1 (January 2002): 1–17. http://dx.doi.org/10.1017/s0022046901008727.

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Photius (patriarch of Constantinople 858–67, 877–86) was born c. 813. His father Sergius, a wealthy official, was exiled along with Photius for opposing Iconoclasm, evidently in 833. During this exile, which lasted until 842, Photius read voraciously. Later, probably in 845, he catalogued his reading in his Bibliotheca. Yet Photius composed neither the Bibliotheca nor his other pre-858 work as formal scholarly literature, for which the contemporary audience was exiguous. Indeed he found no satisfactory use for his talents as the leading scholar of his time until he was rewarded for his learning with the patriarchate.
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Dymyd, Mykhaylo. "Place and patriarchate: a few remarks about the party leader Joseph." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 212–16. http://dx.doi.org/10.32420/2017.81-82.754.

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Strange gift from the Lord. It was the fact that I, a young Ukrainian born in Belgium, lived in Rome in this very home, like Patriarch Joseph, and talked repeatedly with him. There was more, I was in particular with Boris, now the bishop of the UGCC of Paris.I want you to understand that the context is not easy. The question is: who is the patriarch, and who is Dimid or even Gudziak? The patriarch was born 125 years ago, and I - 57 years ago. This means that I am now and now 68 years younger than him. Not to mention the experience, the san, about the power.
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Ciecieląg, Jerzy. "Rola patriarchatu rabinicznego w późnym antyku." Studia Europaea Gnesnensia, no. 9 (January 1, 2014): 127–44. http://dx.doi.org/10.14746/seg.2014.9.8.

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The text focuses on the significant role of rabbinical patriarchate in Late Antiquity, in particular in the 4th and in the early 5th century. It discusses the main prerogatives of the patriarch, its legal and ideological foundations. Also, it addresses the relationships between the patriarchate and the Jewish population of Palestine and the Diaspora.
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Popovic, Danica. "Patriarch Ephrem: A late medieval saintly cult." Zbornik radova Vizantoloskog instituta, no. 43 (2006): 111–25. http://dx.doi.org/10.2298/zrvi0643111p.

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Patriarch Ephrem, monk and hermit, writer and saint, Bulgarian-born but twice the leader of the Serbian Church (1375-78 and 1389-92), is an outstanding figure of the late medieval Balkans. His "life and works" are discussed here in the light of hagiological texts and the information provided by various types of sources with the view to drawing some historically relevant conclusions. The main source of information about Ephrem's life and activity are the eulogies, Life and service composed by bishop Mark, his disciple and loyal follower for twenty-three years. Making use of hagiographical topica combined with plentiful data of undoubted documentary value, he relates the story of Ephrem's life through all of its major stages: from his birth and youth to his withdrawal from the world and taking of a monk's habit. Of formative influence were his years on the Holy Mount Athos, where he experienced different styles of monastic life, coenobitic, as well as solitary, which he practiced in the well-known hermitages in the heights of Athos. The further course of Ephrem's life was decided by the turbulent developments in the Balkans brought about by the Ottoman conquests. In that sense, his biography, full of forced and voluntary resettlements, is a true expression of the spirit of the times. Forced to flee Mount Athos, Ephrem made a short stay in Bulgaria and then, about 1347, came to Serbia, where he spent the rest of his life. An eminent representative of the monastic elite and under the aegis of the Serbian patriarch, he spent ten years in a hesychastria of the Monastery of Decani. For reasons of security, he then moved to a cave hermitage founded specially for him in the vicinity of the Patriarchate of Pec. It was in that cell, where he lived for twenty years powerfully influencing the monastic environment, that his literary work profoundly marked by hesychast thought and eschatology, was created. Ephrem twice accepted the office of patriarch in the extremely complex, even dramatic, political and social circumstances created by the conflict between the patriarchates of Serbia and Constantinople, on the one hand, and rivalries between local lords, on the other. There is a difference of interpretation as to his role as the holder of patriarchal office. The latest findings appear to suggest that Ephrem, as an exponent of Mount Athos, loyal to the Patriarchate of Constantinople and close to Vuk Brankovic, was unacceptable to the Lazarevic dynasty who emerged victorious in the power straggles in Serbia. Their victory was crowned with the creation of the cult of the holy prince Lazar, a Kosovo martyr. Although a supporter of the defeated side, patriarch Ephrem, as an unquestionable spiritual authority and very deserving personage, was included among the saints shortly after his death. His cult, however, had never been made complete. He was given a Life and service, but the attempted elevation of his body, i.e. creation of the cult of his relics, was thwarted. The reasons, political in nature, were given in the form of a coded hagiographical message in his Life composed by bishop Mark, an active protagonist in all the events. .
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Knox, Zoe. "Russian Orthodoxy, Russian Nationalism, and Patriarch Aleksii II." Nationalities Papers 33, no. 4 (December 2005): 533–45. http://dx.doi.org/10.1080/00905990500354004.

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The Russian Orthodox Church (Moscow Patriarchate) is a highly visible institution in Russia, and arguably the most prominent and influential religious or cultural body. The Orthodox Church figures prominently in various discussions as the driving force behind Russia's post-Soviet renewal and recovery. Surveys show that Russians trust the Orthodox Church more than any other public institution, including law courts, trade unions, mass media, the military, the police and the government. Estimates of the number of self-identified Orthodox adherents range from 50 million, which amounts to slightly more than one-third of Russia's population, to 70 million, or roughly one half of the population. A leading newspaper consistently ranks Patriarch Aleksii II, head of the Moscow Patriarchate, the governing body of the Orthodox Church, in the top 15 of the country's most influential political figures. These indicators confirm that the Orthodox Church has a significant role in Russia's post-Soviet development. This is widely accepted by commentators both within and without the Orthodox Church, and within and without Russia.
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Tchentsova, Vera. "A Patriarchal “Blessing of Release” for the See of Kyiv Dated 1686." Canadian-American Slavic Studies 54, no. 1-3 (August 13, 2020): 51–71. http://dx.doi.org/10.30965/22102396-05401005.

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Abstract The discovery of copies of two texts of the synodal decisions of the Patriarchate of Constantinople concerning the metropolitan see of Kyiv dated 1686, in a manuscript from Athens (MIET/ ΙΠΑ, 22, fol. 202r–204r), presents historians with an opportunity to compare it with their Russian translations done in the 17th century and to identify their possible models. Such a model could be found in the “synodal chrysobull” of 1655 conceding specific rights of church administration to Athanasius Vellerianos, metropolitan of Philadelphia, beyond the borders of his proper diocese (Hellenic Institute in Venice, n. 15 A). In the same way, while experiencing difficulties in carrying out pastoral care in the eparchy of Kyiv, the patriarchate of Constantinople conceded the rights to consecrate the church hierarchy of this see to the patriarchs of Moscow, insisting, however, on the precedence of the ecumenical patriarch in the commemorations during the liturgy.
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Martínez D'Alòs-Moner, Andreu. "The Jesuit Patriarchate to the Preste: Between Religious Reform, Political Expansion and Colonial Adventure." Aethiopica 6 (January 20, 2013): 54–69. http://dx.doi.org/10.15460/aethiopica.6.1.371.

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In this paper I analyse the reasons that lead Portugual to send a Jesuit Patriarch to Ethiopia. Such a mission represented a radical break from the tolerant attitude the Lusitans had been showing vis à vis this African Church; the embassies that for decades flowed between Ethiopia and Portugal were suddenly replaced by a one-way attempt of conversion that deeply affected Ethiopian Christian society for more than a century. This mission is placed at the crossroads of both a process of spiritualization that the Portuguese court, under the influence of the Jesuit fathers and the cardinal infantes, endured, and of the political stagnation of the Indian colonial project. But the Catholic Patriarchate would only come to the fore, I contend, at the outcome of the Bermudez affair. This episode, which has largely been underestimated by historiography, was crucial for pushing forward the King João III, the Pope and the Jesuits in the Patriarchal adventure.
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Dissertations / Theses on the topic "Patriarch and patriarchate"

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McCallum, Fiona. "The political role of the patriarch in the contemporary Middle East : an examination of the Coptic Orthodox and Maronite traditions." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/2776.

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The objective of this study is to analyse the contemporary political role of Christianity in the Middle East. This will be achieved by focusing on the office of the patriarch. In most of the Eastern Christian churches, the patriarch is widely accepted as the spiritual head of the community and, throughout the centuries, this authority has often been translated into temporal power. Although other communal actors have challenged the dominant position of the patriarch, this dual role as spiritual and civil leader provides resources which can be used to strengthen the claim to be the political representative at the expense of lay rivals. The case studies selected for this project - the Coptic Orthodox and the Maronite churches - share several key characteristics. Firstly, both evoke a distinct identity on the basis of faith yet are directly linked to a specific homeland - Egypt and Lebanon respectively. In contrast to spiritual leaders of communities which are not concentrated in one particular country, the Coptic Orthodox and Maronite patriarchs have the potential to become involved in national affairs if desired. Secondly, both communities have pressing if different concerns as indigenous Christians in a turbulent regional environment dominated by another religion - Islam. The vast majority of these relate to the position of the community in the homeland. Thirdly, both communities have recently experienced widespread expansion outside the traditional territory in the Middle East. This allows an examination of the impact this growth has had on both the church and community at home and abroad. Fourthly, since becoming the head of each church, Patriarch Shenouda III, Coptic Orthodox Patriarch of Alexandria and all Africa and Patriarch Nasrallah Boutros Sfeir, Patriarch of Antioch and all the East of the Maronites, have proven to be charismatic and influential figures in church and national affairs. They have clearly played significant parts in relations between the community and state in the decades since their election to office. Finally, the two case studies have been selected as they best represent the potential of Christian communities to have a political role in this region. While the Copts constitute only a small proportion (5-10% depending on the identity of the source) of the Egyptian population, they are still the largest Christian community in the Middle East, numbering around 5-6 million. In contrast, the Maronites are a small community in terms of size. It is estimated that there are no more than 600,000 Maronites in Lebanon. Yet within Lebanon, they still make up over 20% of the population, offering them a chance to have a significant impact on national affairs. This study proposes that the patriarch exercises a political role because of his position as the head of the community. The authority and tradition of the office is constantly invoked to reinforce this position. In the contemporary period, this can be attributed to the desire to fill the leadership vacuum which exists amongst Christians in the Middle East.
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Qin, Guoshuai. "La vie des patriarches Quanzhen : histoire d’une construction hagiographique, 13e-19e siècles." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP004.

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Aux époques des dynasties Jin (1115-1234) et Yuan (1279-1368) émergea le courant Quanzhen, qui deviendra par la suite l’une des deux principales branches du taoïsme. À ses débuts, il suscita un vaste intérêt de la part de l’ensemble de la société, que cela soit chez la noblesse, chez les lettrés et les notables jusqu’au sein du petit peuple. De manière implicite ou explicite, l’influence du Quanzhen fut perceptible dans l’ensemble des pratiques sociales. À l’aide des documents de l’époque et en les recoupant avec les hagiographies d’immortels dans les sources Quanzhen, nous pouvons esquisser les contours préliminaires de la genèse de l’ordre, dans le contexte des bouleversements sociaux-politiques des périodes des Jin et Yuan. Parmi les matériaux essentiels, et dont l’étude reste pourtant à ce jourtrès succincte, nous portons notre attention sur les légendes relatant les transformations des Sept Véritables (Qizhen). Ces légendes font à la fois partie du domaine religieux et du domaine littéraire. D’après l’abondance des hagiographies des immortels telles qu’elles sont décrites dans le Jinlianzhengzongji ou le Qizhenxianzhuan, les récits des transformations des Sept disciples de Wang Chongyang furent au temps des Jin et des Yuan des documents essentiels et un symbole fort de l’identité du taoïsme Quanzhen. Pour les moines et moniales Quanzhen, les hauts faits relatés dans les hagiographies des Sept Véritables devinrent des modèles à suivre. Puis, à partir de la fin de la dynastie Ming et plus particulièrement à la fin des Qing et pendant la République de Chine, les légendes des transformations des Sept Véritables ont été, d’une part, répandues à l’intérieur du courant Quanzhen et, d’autre part, réécrites et propagées par le concours de moralisateurs, de romanciers, d’adeptes des religions non-officielles, mais également par des moines Quanzhen ainsi que des disciples laïcs de l’ordre. Nous avons pu recenser au moins six versions différentes sur les légendes des transformations des Sept Véritables dans les ouvrages suivants : Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan et Qizhenbaojuan. Ces six versions de l’hagiographie Quanzhen ont été reprises, copiées et publiées en plus de quarante-quatre éditions sous différents titres. En bref, selon les questions clefs issues des trois couches formant l’identité Quanzhen citées ci-dessus, nous essayons de comprendre comment, face à l’environnement religieux particulier aux dynasties Ming et Qing, les moines taoïstes ont d’une part été actifs sur une partie du territoire et ont pris part aux bouleversements historiques de ces époques en se servant de récits hagiographiques prônant la doctrine Quanzhen ; et d’autre part, parce qu’il y a eu des réorganisations profondes dans les récits sur les transformations des Sept Véritables qui étaient contraires à la doctrine Quanzhen et dont certains passages ont suscité des conflits. Le courant Quanzhen riposta, critiqua et réécrivit des ouvrages de façon à corriger les commentaires jugés contraires à la doctrine Quanzhen. De telles actions démontrent que les religieux Quanzhen avaient, des Ming à la République de Chine, une vive conscience de leur identité religieuse spécifique. A l’heure actuelle certains spécialistes des religions non-officielles considèrent que distinguer trop nettement le Quanzhen des religions non-officiellesen opposant une pensée orthodoxe et une pensée sectaire n’est qu’une invention et une interprétation scientifique peu pertinente par rapport à la réalité historique. Cependant, notre analyse portant sur un total de six versions et d’au moins quarante-quatre éditions des hagiographies d’immortels Quanzhen indique que les taoïstes Quanzhen n’étaient pas indifférents aux imbrications fréquentes entre leur doctrine et les religions non-officielles, tout en portant un regard lucide sur leur identité religieuse à travers des actions visant à la protéger
In the times of the Jin (1115-1234) and Yuan (1279-1368) dynasties emerged the Quanzhen order, which later became one of the two main branches of Taoism. In its beginnings, it aroused great interest from the whole of society, be it among the nobility, among the literati and the notables up to the bosom of the common people. Implicitly or explicitly, the influence of Quanzhen was perceptible in all social practices. Using the documents of the time and intersecting them with the anthologies and hagiographies of Quanzhen origin, we can sketch the preliminary outlines of its history, especially in the context of the social-political upheavals of the periods of Jin and Yuan. Among the essential materials, the study of which remains to this day very succinct, we pay attention to the legends relating the transformations of the Seven Veritables (Qizhen). These legends are both part of the religious and literary domains. According to the abundance of the hagiographies of the immortals as described in the Jinlianzhengzongji or the Qizhenxianzhuan, the stories of the transformations of the seven disciples of Wang Chongyang were essential and later became a strong symbol for the identity of Quanzhen Taoism. For the Quanzhen taoists, the great deeds recounted in the hagiographies of the Seven Veritables became models to follow. Then, from the end of the Ming Dynasty and especially at the end of the Qing and during the Republic China, the legends of the transformations of the Seven Veritables were, on the one hand, spread within the Quanzhen order and on the other hand, rewritten and propagated under the help of moralizers, novelists, followers of unofficial religions, but also by Quanzhen taoists and their lay followers. We have been able to list at least six different versions of the legends of the transformations of the Seven Veritables in the following works: Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan and Qizhenbaojuan. These six versions of the Quanzhen hagiography have been reproduced, copied and published in more than forty-four editions under different titles. In short, according to the key questions from the three layers forming the Quanzhen identity mentioned above, we venture to understand on how, in the face of the particular religious environment of the Ming and Qing dynasties, the Quanzhen Taoists were on the one hand actively taking part in the historical and literary developments by narrating hagiographies to advocate the Quanzhen doctrine; and on the other hand, because there have been profound reorganizations in the narratives of the transformations of the Seven Veritables which were contrary to the Quanzhen doctrine and some of whose passages have given rise to conflict, how the Quanzhen Taoists retaliated, critiqued, and rewritten hagiographies to correct comments deemed contrary to the Quanzhen doctrine. Such actions demonstrate that the Quanzhen taoists had, from the Ming to the Republic China, a keen awareness of their specific religious identity. At the present time some specialists of non-official religions consider that distinguishing Quanzhen too clearly from unofficial religions by opposing orthodox thought and sectarian thought is only an invention and a scientific interpretation that is irrelevant to historical reality. However, our analysis of a total of six versions and at least forty-four editions of the hagiographies of Quanzhen immortals indicates that the Quanzhen Taoists are not indifferent to the frequent interweaving of their doctrine with unofficial religions, but deeply concerned about their Quanzhen authenticity and religious identity
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Antiochos, Grégoire Loukáki Marína. "Éloge du patriarche Basile Kamatèros /." Paris : Université de Paris I, 1996. http://catalogue.bnf.fr/ark:/12148/cb35826175g.

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Tennholt, Karolina. "Patriarchal madness : Patriarchal oppression and madness in Jean Rhys's Wide Sargasso Sea." Thesis, Södertörn University College, School of Language and Culture, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-609.

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Justus, Michelle. "Patriarchal Trauma in Appalachian Literature." UKnowledge, 2016. http://uknowledge.uky.edu/english_etds/40.

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Patriarchal Trauma in Appalachian Literature examines the effects of subjugation on women as it is represented in three novels set in Appalachia. I define patriarchal trauma as an act causing mental anguish to a woman and perpetrated against her because she is a woman. I use the term to encompass violent, catastrophic harms but more particularly to pinpoint the traumatic effects of the quotidian, systemic deprivation of women’s autonomy. Reconsidering classic texts such as James Still’s River of Earth and Robert Morgan’s Gap Creek: The Story of a Marriage as narratives of women’s trauma establishes a lineage on the subject, which culminates in Lee Smith’s more recent Guests on Earth. This project eschews authenticity as an analytical tool, turning instead to modes of argument in feminism’s toolkit to delineate the potentially grim outcomes for women whose agency is constricted or usurped. While patriarchal control mechanisms such as domestic violence and sexual abuse inflict readily observable injuries on women, I argue that common, everyday subordination to men can exact a similar emotional toll, especially on women who strenuously defy male dominance. These traumatic states, I further contend, have previously been read as inevitable acquiescence or a genuine desire for subjugation in River and Gap Creek, respectively, while experiences of trauma in Guests are directly portrayed as mistaken interpretations of madness. Reassessing women characters’ numb, compliant, depressed, or enraged emotions as responses to patriarchal trauma challenges the practice of pathologizing women’s rebellion.
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Faleni, Mzukisi. "Patriarchy in the House of Jacob and PhaloPatriarchy in the House of Jacob and Phalo: Contribution to Contextual Hermeneutics." University of Western Cape, 2020. http://hdl.handle.net/11394/8286.

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Philosophiae Doctor - PhD
This study investigates the privileges and hermeneutical advantages enjoyed by a Phalo interpreter of practices in the bilbical text that are similiar to or the same as those found in Phalo's patriarchal culture. The study therefore probes the extent to which the Phalo interpreter could take advantage of these presumed similarities and sameness, the legitimacy and validity of claims of patriarchal bias attributed to the Phalo interpreter , and the extent to which such claims should be taken seriously by the house of Phalo
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Poteet, Margaret Ellis. "Literary unity in the patriarchal narratives /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1990.

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Kalousios, Ioannis D. "Alexis le Stoudite, patriarche de Constantinople (1025-1043)." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK007.

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Le patriarche Alexis (1025-1043), une des plus remarquables personnalités ecclésiastiques du XIe siècle à Byzance, a joué un rôle déterminant dans les affaires tant politiques qu’ecclésiastiques. Une situation complexe a émergé après la mort du puissant empereur Basile II en 1025 et c’est dans ce contexte que les Actes d’Alexis, traduits et commentés, traitent de diverses questions canoniques (hérésies et questions matrimoniales, avec les peines imposées mais aussi impôts ecclésiastiques et affaires monastiques). En abordant ces différents domaines ou plus encore diverses attitudes d'opposition au pouvoir impérial, le patriarche Alexis se trouve au cœur des relations entre l’Église et l’empereur. Les relations avec les autres Églises constituent également une des préoccupations d’Alexis. Son œuvre, contribuant à la préservation de la foi correcte, a été suivie par les patriarches suivants
Patriarch Alexis (1025-1043), one of the most remarkable ecclesiastical personalities of the 11th century in Byzantium, played a decisive role in both political and ecclesiastical affairs. A complex situation emerged after the death of the mighty emperor Basil II in 1025 and it is in this context that the Acts of Alexis, translated and commented, address various canonical questions (heresies and matrimonial issues, with the penalties imposed but also taxes ecclesiastics and monastic affairs). By addressing these different areas or even more different attitudes of opposition to the imperial power, the patriarch Alexis is at the heart of the relationship between the Church and the emperor. Relationships with other Churches are also a concern of Alexis. His work, contributing to the preservation of the correct faith, was followed by the following patriarchs
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Acquaro, Philip Anthony. "The rights and obligations of patriarchs in conciliar legislation." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Baloyi, Magezi Elijah. "Patriarchal structures, a hindrance to women's rights." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05272008-135428/.

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Books on the topic "Patriarch and patriarchate"

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Goudelēs, Theodosios. The life of Leontios, Patriarch of Jerusalem. Leiden: E.J. Brill, 1993.

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Bartholomew I, Ecumenical Patriarch of Constantinople, 1940-, ed. Conversations with Ecumenical Patriarch Bartholomew I. Crestwood, NY: St. Vladimir's Seminary Press, 1997.

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Marini, Francis J. The power of the patriarch: Patriarchal jurisdiction on the verge of the third millennium. New York: Saint Maron Publications, 1998.

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The witness of Bartholomew I: Ecumenical Patriarch. Grand Rapids, Mich: William B. Eerdmans Publishing Company, 2013.

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Tamcke, Martin. Der Katholikos-Patriarch Sabrīšō' I. (596-604) und das Mönchtum. Frankfurt am Main: P. Lang, 1988.

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Der Katholikos-Patriarch Sab̲rīšōʻ [sic] I. (596-604) und das Mönchtum. Frankfurt am Main: Peter Lang, 1988.

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Heinz, Dopsch, Koller Heinrich, and Kramml Peter F, eds. Patriarch im Abendland: Beiträge zur Geschichte des Papsttums, Roms und Aquileias im Mittelalter : ausgewählte Aufsätze. Salzburg: Verlag St. Peter, 1986.

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Acts of Gubertinus de Novate, notary of the Patriarch of Aquileia, 1328-1336: A calandar with selected documents. Toronto, Ont., Canada: Pontifical Institute of Mediaeval Studies, 1990.

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Silano, Giulio. Acts of Gubertinus de Novate, notary of the Patriarch of Aquileia, 1328-1336: A calendar with selected documents. Toronto: Pontifical Institute of Mediaeval Studies, 1990.

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Carl, Laga, ed. Eustratii Presbyteri Vita Eutychii Patriarchae Constantinoplitani. Turnhout: Brepols, 1992.

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Book chapters on the topic "Patriarch and patriarchate"

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Macar, Elçin. "The Ecumenical Patriarchate under Patriarch Bartholomew and Greek–Turkish relations." In Greece and Turkey in Conflict and Cooperation, 129–44. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge advances in European politics: Routledge, 2019. http://dx.doi.org/10.4324/9780203732151-8.

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Ostner, Ilona. "Patriarchat." In Grundbegriffe der Soziologie, 228–30. Wiesbaden: VS Verlag für Sozialwissenschaften, 1992. http://dx.doi.org/10.1007/978-3-663-14856-2_86.

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Cyba, Eva. "Patriarchat." In Handbuch Frauen- und Geschlechterforschung, 17–22. Wiesbaden: VS Verlag für Sozialwissenschaften, 2010. http://dx.doi.org/10.1007/978-3-531-92041-2_1.

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Figes, Eva. "Introduction." In Patriarchal Attitudes, 6–9. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_1.

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Figes, Eva. "Today and Tomorrow." In Patriarchal Attitudes, 168–85. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_10.

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Figes, Eva. "To begin with …" In Patriarchal Attitudes, 10–16. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_2.

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Figes, Eva. "A Man’s World." In Patriarchal Attitudes, 17–34. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_3.

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Figes, Eva. "A Man’s God." In Patriarchal Attitudes, 35–65. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_4.

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Figes, Eva. "Mammon." In Patriarchal Attitudes, 66–91. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_5.

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Figes, Eva. "Rousseau, Revolution, Romanticism and Retrogression." In Patriarchal Attitudes, 92–110. London: Macmillan Education UK, 1986. http://dx.doi.org/10.1007/978-1-349-18207-7_6.

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Conference papers on the topic "Patriarch and patriarchate"

1

Sultana, Sharifa, François Guimbretière, Phoebe Sengers, and Nicola Dell. "Design Within a Patriarchal Society." In CHI '18: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3173574.3174110.

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Hidayah, Nur, Grendi Hendrastomo, and AdiCilik Pierewan. "Women’s Online Driver in Patriarchal Culture." In The Proceedings of the 4th International Conference of Social Science and Education, ICSSED 2020, August 4-5 2020, Yogyakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.4-8-2020.2302534.

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"The Women's Struggle in a Patriarchal Society." In 2018 International Conference on Social Sciences, Education and Management. Francis Academic Press, 2018. http://dx.doi.org/10.25236/socsem.2018.14.

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Daulay, Harmona, and T. Ilham Saladin. "Macho and Patriarchal Domination in Student Perception." In International Conference of Science, Technology, Engineering, Environmental and Ramification Researches. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0010089015611565.

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ASRI, Yasnur, and Yenni HAYATI. "Women's Rebellion towards Patriarchal Culture in Latest Indonesian Novels." In Sixth International Conference on Languages and Arts (ICLA 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icla-17.2018.38.

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Asri, Yasnur, and Ermawati Arief. "Contesting the Patriarchal Authority: Portrait of Millennial Women in the Indonesian Novel." In The 3rd International Conference on Language, Literature, and Education (ICLLE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201109.032.

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Li, Jing. "Women in Patriarchal Society ---- Heroine Image Interpretation in Long Day's Journey into Night." In 2016 International Conference on Economics, Social Science, Arts, Education and Management Engineering. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/essaeme-16.2016.138.

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Asri, Yasnur, and Yenni Hayati. "Construction of Women’s Roles in Patriarchal Culture (Feminist study towards modern Indonesian novels)." In Proceedings of the Second Conference on Language, Literature, Education, and Culture (ICOLLITE 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icollite-18.2019.8.

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Daulay, Harmona, and T. Ilham Saladin. "Resilience of Women Leaders as Village Heads in Patriarchal Culture (Eco-feminist Analysis)." In 2nd International Conference on Social and Political Development (ICOSOP 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icosop-17.2018.22.

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Xu, Guofu. "Jiashers Status in Patriarchal Clan System and His Subtle Relationship With Jiazheng in Hongloumeng." In 2018 Symposium on Health and Education (SOHE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/sohe-18.2018.17.

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Reports on the topic "Patriarch and patriarchate"

1

Gneezy, Uri, Kenneth Leonard, and John List. Gender Differences in Competition: Evidence from a Matrilineal and a Patriarchal Society. Cambridge, MA: National Bureau of Economic Research, January 2008. http://dx.doi.org/10.3386/w13727.

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McCormack, Caitilin, Steve Jennings, and Linda Kenni. Gender and LGBTQI+ Policy and Programming in Vanuatu: Opportunities, challenges, capacity, and tools for change. Oxfam, September 2020. http://dx.doi.org/10.21201/2020.6508.

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In 2016 the government of Vanuatu introduced a National Gender Equality Policy. A second phase of the policy will be implemented in 2020–2024. Insights from key informants working on gender in Vanuatu reveal that there have been some positive developments in the first policy phase. A number of challenges remain, however, including limited capacity in a number of key institutions, and resistance to progress caused by prevailing conservative and patriarchal values and beliefs in Vanuatu. In the absence of other legal instruments for LGBTQI+/SOGI equality, perspectives vary on whether this aspect of gender equality should be included in the revised policy.
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Enfield, Sue. Promoting Gender Equality in the Eastern Neighbourhood Region. Institute of Development Studies (IDS), March 2021. http://dx.doi.org/10.19088/k4d.2021.063.

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This helpdesk report synthesises evidence on the drivers and opportunities for promoting gender equality in the Eastern Neighbourhood region. Although equality between women and men is enshrined in the constitutions and legal systems of all Eastern Neighbourhood countries, and all countries have ratified most of the important international conventions in this area without reservations; women are still subject to social discrimination. Discriminatory laws, social norms, and practices rooted in patriarchal systems inherited from the Soviet era have negative consequences and act as drags upon gender equality. Former Soviet states making the transition from a command economy to a market-driven system need to make changes in governance and accountability systems to allow for women to have agency and to benefit from any nominal status of gender equality. This report considers areas where there are outstanding opportunities to improve women’s situation in Eastern Neighbourhood countries.
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Carter, Becky. Strengthening Gender Equality in Decision-making in Somaliland. Institute of Development Studies (IDS), February 2021. http://dx.doi.org/10.19088/k4d.2021.078.

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This rapid review searched for literature on how and why women continue to struggle in Somaliland to achieve formal political representation and to take on informal decision-making roles on local peace and political matters, from community to national levels. Women’s participation in peacebuilding and political decision-making in Somaliland is very limited. A key barrier is the clan system underpinning Somaliland’s political settlement. Entrenched and politicised, patriarchal clans exclude women (and other minority groups) from formal and customary leadership and decision-making roles. Other contributing factors are conservative religious attitudes and traditional gender norms. Structural inequalities – such as low levels of education, lack of funds, and high levels of violence towards women and girls – impede women’s participation. Some women are more disempowered than others, such as women from minority clans and internally displaced women. However, there is increasing disillusionment with clan politicisation and a growing recognition of women’s value. There are opportunities for framing gender equality in local cultural and religious terms and supporting grassroots activism.
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Carter, Becky. Gender Inequalities in the Eastern Neighbourhood Region. Institute of Development Studies (IDS), March 2021. http://dx.doi.org/10.19088/k4d.2021.062.

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This rapid review examines evidence on the structural causes and drivers of gender inequalities in the Eastern Neighbourhood region and how these gender inequalities contribute to instability in the region. While the Eastern Neighbourhood region performs relatively well on gender equality compared with the rest of the world, women and girls continue to face systemic political and economic marginalisation and are vulnerable to gender-based violence. Research on Armenia, Azerbaijan, Georgia, and Moldova identifies the key underlying cause to be a set of traditional patriarchal gender norms, intersecting with conservative religious identities and harmful customary practices. These norms do not operate in isolation: the literature highlights that gender inequalities are caused by the interplay of multiple factors (with women’s unequal economic resources having a critical effect), while overlapping disadvantages affect lived experiences of inequalities. Other key factors are the region’s protracted conflicts; legal reform gaps and implementation challenges; socio-economic factors (including the impact of COVID-19); and governance trends (systemic corruption, growing conservatism, and negative narratives influenced by regional geopolitics). Together these limit women and girls’ empowerment; men and boys are also affected negatively in different ways, while LGBT+ people have become a particular target for societal discrimination in the region. Global evidence – showing that more gender unequal societies correlate with increased instability – provides a frame of reference for the region’s persistent gender inequalities.
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