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Journal articles on the topic 'Patriarch and patriarchate'
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1
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.
9
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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Popovic, Danica. "A staurotheke of Serbian provenance in Pienza." Zograf, no. 36 (2012): 157–70. http://dx.doi.org/10.2298/zog1236157p.
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The paper discusses the virtually unpublished reliquary of Serbian provenance now kept in the Museo Diocesano in Pienza. It tackles the issue of the typology of the staurotheke, its decoration and symbolic significance. Based on its Old-Serbian inscription, ?Sava, the first archbishop and patriarch of the Serbs?, the reliquary is dated to the last quarter of the fourteenth century and related to the programme of the Serbian Patriarchate. The surviving sources make it possible to reconstruct the road the staurotheke travelled from the treasuries of Zica and the Patriarchate of Pec to Pienza.
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Kopylov, Artem A. "The Great Patriotic War and the Russian Orthodox Church on the pages of the “Journal of the Moscow Patriarchate” in 1943–1945." Issues of Theology 3, no. 1 (2021): 117–23. http://dx.doi.org/10.21638/spbu28.2021.108.
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The article presents an analysis of the materials in the “Journal of the Moscow Patriarchate” from 1943–1945, devoted to the Great Patriotic War and the position of the Russian Orthodox Church in relation to this terrible event in the history of mankind. There are four main blocks of materials: the official chronicle of the war, coverage of military events and the situation of the Church in the conditions of military operations, messages to the faithful population in the territories embroiled in military operations, and articles on particular issues related to the war. Of great importance is not only the coverage of the chronicle, but also the support in the conditions of the ongoing war, which was provided to believers by bishops Patriarch Sergius (Stragorodsky), Metropolitan Alexy (Simansky, Patriarch since February 1945), and Metropolitan Nikolai (Yarushevich). In the “Journal of the Moscow Patriarchate”, the struggle against the German invaders was regarded as a struggle against the servants of the devil. Correspondence from the field testified to the damage caused by the Nazis not only to the Church, but also to the civilian population. In the mid-1940s, the “Journal of the Moscow Patriarchate” became the publication where the Russian Orthodox Church could express both its attitude to events and its unity with the people, which was necessary in the conditions of war.
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Ervine, Roberta. "Portrait of a Local Saint: Hanna of Jerusalem." Religion and the Arts 15, no. 1-2 (2011): 61–81. http://dx.doi.org/10.1163/156852911x547475.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Sherrard, Broke. "“Palestine Sits in Sackcloth and Ashes”: Reading Mark Twain’s The Innocents Abroad as a Protestant Holy Land Narrative." Religion and the Arts 15, no. 1-2 (2011): 82–110. http://dx.doi.org/10.1163/156852911x547484.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Melvani, Nicholas. "Gennadios Scholarios and the Church of the Holy Apostles." Zbornik radova Vizantoloskog instituta, no. 57 (2020): 117–42. http://dx.doi.org/10.2298/zrvi2057117m.
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The article tests the established view that Gennadios Scholarios, the first patriarch of Constantinople after the 1453 Conquest, used the church of the Holy Apostles in Constantinople as the seat of the Patriarchate for a few months in 1454 before moving to the building complex of the Pammakaristos monastery. After pointing out that all the sources that narrate the story of the installation of the Patriarchate in the famous Byzantine church date from the 16th century or later, the author examines sources contemporary with the events, including texts written by Scholarios himself. The aim of the article is to show that Scholarios officiated occasionally in the Holy Apostles and managed to salvage some of the relics it once held, but this does not mean that the church functioned as the official seat of the Patriarchate of Constantinople.
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Booth, Phil. "Towards the Coptic Church: The Making of the Severan Episcopate." Millennium 14, no. 1 (February 23, 2017): 151–90. http://dx.doi.org/10.1515/mill-2017-0005.
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Abstract This article concerns a seminal moment in the history of eastern Christianity: the creation of the Severan episcopate in Egypt (from A.D. 575), and with it the radical bifurcation, for the first time, of the ancient Egyptian church. Updating the classic account of Jean Maspero in the light of more recent publications, it first examines the rapid decline of the Severan episcopate in the period after the Alexandrian patriarch Theodosius’ exile (536), and the intense competition to replace him in the period between his death (566) and the consecration of Peter (575). Exploiting a wide range of evidence related to a new episcopate then created under Peter and his successor Damian, this article then examines the presence of certain Severan bishops in rural monasteries, and the origins of an unprecedented office, the patriarchal vicarate, in the context of the competition created through the creation of a raft of rival sees. Understanding these processes, it is argued, is crucial to appreciating the explosion of evidence which accompanies the patriarchate of Damian.
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Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church." Downside Review 135, no. 1 (January 2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.
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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.
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Радосављевић, Недељко. "ЦРНОГОРСКИ МИТРОПОЛИТ САВА ПЕТРОВИЋ И УКИДАЊЕ ПЕЋКЕ ПАТРИЈАРШИЈЕ 1766. MONTENEGRIN METROPOLITAN SAVA PETROVIĆ AND ABOLITION OF THE PATRIARCHATE OF PEĆ IN 1766." Историјски часопис, no. 69/2020 (December 30, 2020): 227–48. http://dx.doi.org/10.34298/ic2069227r.
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Тема рада је став црногорског митрополита Саве Петровића према укидању Пећке патријаршије. Објашњени су проблеми које је Пећка патријаршија имала од Београдског мира 1739. до њеног укидања и припајања Bасељенској патријаршији 1766. Истакнуте су специфичности Црногорске митрополије у том периоду, које су је разликовале од осталих епархија Пећке патријаршије, али нису утицале на пуну и безусловну верност њених митрополита пећком патријаршијском трону. Указано је на разлоге због којих се митрополит Сава Петровић није одлучно изјашњавао против укидања Пећке патријаршије, иако није био потписник молбе којом се оно тражило. Поред тога, отворено је питање његовог односа са васељенским патријархом Самуилом I Ханцерисом, који је од султана Мустафе III затражио берат о Савином потврђивању у митрополитском достојанству. Дато је објашњење разлога због којих је тек 1776. затражио подршку московског митрополита Платона за обнову Пећке патријаршије. Тhe paper examines the attitude of Montenegrin Metropolitan Sava Petrović towards the abolition of the Patriarchate of Peć. It elucidates the problems that the Patriarchate of Peć faced from the Belgrade Peace of 1739 until its abolition and merging with the Ecumenical Patriarchate in 1766. It highlights the specificities of the Montenegrin Metropolitanate in this period, which differentiated it from other eparchies of the Patriarchate of Peć, but did not affect the absolute and unconditional loyalty of its metropolitans to the throne of the Patriarchate of Peć. It points out the reasons why Metropolitan Sava Petrović did not resolutely stand out against the abolition of the Patriarchate of Peć, although he did not sign the plea requesting such abolition. The question of his relationship with Ecumenical Patriarch Samuel I Chazteris, who requested from Sultan Mustafa III the berat on the confirmation of Sava’s metropolitan dignity, is opened. The reasons why only in 1776 he asked for the support of Moscow Metropolitan Platon for the restoration of the Patriarchate of Peć are explained.
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Kolodnyi, Anatolii M. "The UOC-Moscow Patriarchate did not condemn Russian fascism." Ukrainian Religious Studies, no. 69 (May 16, 2014): 43–48. http://dx.doi.org/10.32420/2014.69.378.
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I am reading an April 4 issue of the newspaper "Day" in an interview with the Director of the UOC of the Moscow Patriarchate Anthony. It reminds me of a well-known Ukrainian national comparison: it is yorking like a scar on a skillet. The Bishop's questions sound clear: Does your Church condemn the aggression of Russia and its annexation of Crimea? Why did not you condemn the aggressive actions of Russia Your Moscow Patriarch Kirill? No answer. The Church of the Kyiv Patriarchate or the Ukrainian Greek Catholic Church in the mouth of its predecessors has clearly said: We have aggression against Muscovy, we condemn it. Even my fellow countryman, the Cherkasy eparch of the UOC MP Metropolitan Sofroni called Putin a bandit. And Bishop Antony spoke so much that the elephant could be wrapped up in his printed interview, but the conqueror of the invader still failed. Therefore, the authorities of the Orthodox Church of Moscow jurisdiction do not hear the Ukrainian people, which all (Ukrainians, not Little Russians or Khokhs) are inclined to go to the ranks of the National Guard to defend our independence. Even I in my 77 agreed to this.
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Wolińska, Teresa. "Wschodnie patriarchaty wobec sporu dotyczącego tytułu „patriarcha ekumeniczny”." Vox Patrum 58 (December 15, 2012): 59–90. http://dx.doi.org/10.31743/vp.4069.
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The struggle for primacy in the Universal Church was first started between Rome and Alexandria, but in the middle of 5th Century it was Constantinople that became the most important rival of Rome. The increasing position of the Constantinopolitan bishop was caused by the fact that at the turn of the 4th century the city became capital of the Empire. So, it was the emperor’s interest to give to the bishop of their capital the same rights as those of the bishops of the Old Rome. The growing importance and authority of Constantinopolitan bishops reflected the needs and natural evolution, so it was easily accepted in the Eastern part of the Empire. It was confirmed by the decisions of the two ecumenical councils and by imperial legislation. Hence, the bishops of Constantinople became the most important ones in the East. They rejected papal aspirations to control the whole Church. Popes opposed the growing authority of their rivals in Constantinople. They started to act as St. Peter’s successors and tried to obtain independence from secular authorities. Despite their efforts, the importance of bishops of Constantinople was still increasing. The argument concerning the title of „ecumenical patriarch” was a part of that struggle. Its beginning dates back to the year 483 when pope Felix protested against addressing Accacius, the bishop of Constantinople „ecumenical”. The argument became even more fierce during the pontificates of Pelagius II and Gregory the Great. They both fought against the title used by the patriarchs of Constantinople – John IV the Faster and Cyriacus. Gregory translated the controversial title as „universalis” or „solus” and tried to mount an alliance to fight it. He appealed to Eutychios, the patriarch of Alexandria and to the patriarch of Antioch – Anastasios. The predecessor of the latter, patriarch also named Gregory, just like the pope, did not take part in the argument, but he was in a way cause the cause of it, as the title had been used in the documents from just his trial that were sent to Rome. For Gregory using the title in relation just to the patriarchs of Constantinople sounded diminishing for other bishops. According to the pope, using the title by the patriarchs of Constantinople implied that they would subject other patriarchs and consequently would demand power over the whole Church. Gregory counted that due to that, other patriarchs, particularly those of Antioch and of Alexandria would support him in the argument. He kept writing to both Eulogius and Anastasius. He relied on them the more that he knew both personally and with Eulogius he was even befriended. To his disappointment, both patriarchs kindly refused their support. The problems they had were more important than the question of someone’s title. They felt they might need support from the Byzantine emperor as well as from the patriarch of Constantinople in the struggle with heretics on their own territory and absolutely did not feel threatened by the growing position of the fellow-bishop. Besides, it seems they quite did not understand what the whole problem was about. Consequently, the lack of support from eastern patriarchs and the negative opinion of emperor Maurice resulted in Gregory’s defeat in the argument.
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Kręzel, Piotr. "The Political Ambitions of Serbian Patriarch Arsenije IV Jovanović Šakabenta." Studia Ceranea 9 (December 30, 2019): 575–91. http://dx.doi.org/10.18778/2084-140x.09.28.
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Arsenije IV Jovanović Šakabenta (1698–1748) was one of the last leaders of the Peć Patriarchate. The period of his service coincided with the so-called Second Great Migration of the Serbs, i.e. the migration of portions of the Serbian society from Kosovo and Metohija to the southern territories of the Habsburg monarchy. This event majorly determined the actions of the patriarch at the end of the 1730s. The article outlines the political ambitions of Arsenije IV, which he tried to realize around that time. Particular focus is given to his vision of the Serbian community under the Habsburgs and to his efforts to retain the privileges which the Serbs had been granted by emperors Leopold I, Joseph I, and Charles VI. Additionally, the analysis covers the internal dynamics of the Serbian Orthodox Church in the territories of the Habsburg monarchy. The paper also touches upon the military issues and discusses the role of Serbian soldiers in the political plans of Arsenije IV Jovanović Šakabenta.
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Marinescu, Sorin. "Patriarhul Iustin Moisescu (1910-1986), un ierarh care și-a pus „toată osârdia, priceperea și râvna“ în slujba Bisericii Ortodoxe Române." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 138–49. http://dx.doi.org/10.35219/teologie.2019.03.
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The present work is intended to be a retrieval of the history of the contribution of personalities that have marked the history of the Romanian Orthodox Church and, implicitly, the history of Romania. Thus, In the “Commemorative Year of the Patriarchs Nicodim Munteanu and Iustin Moisescu and of the translators of church books” in the Romanian Patriarchate, addressed to the Romanian Orthodox hierarchies and eparchies in the country and abroad, we set out to talk about the Patriarch Iustin Moisescu for understand the role it played in promoting living theology as a model, based on prayer, experience and life, even if the historical times were very difficult for the Church, the communists wanting to destroy it, because it maintained the consciousness of national identity and a hierarchy of authentic values, that opposed the atheist ideology promoted by them. Thus, starting from a brief biography of the one who was the fourth Romanian Patriarch, we were interested in the perception of contemporaries, as well as those who succeeded him, as I have not neglected his quality as a theologian, teacher university and publisher. Iustin Moisescu was an intellectual, theologian, who devoted all his energy to maintaining the right faith, to support the monastery life, to relieve the people and to give cultural brilliance to the Church, as he alone confessed.
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Ul'yanov, Oleg. "The foundation of Kievan Metropolia in light of the latest scientific data." Genesis: исторические исследования, no. 3 (March 2021): 10–23. http://dx.doi.org/10.25136/2409-868x.2021.3.34794.
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This article covers the foundation of Kievan Metropolia, which remains a stumbling stone for the modern historians. The author draws parallels between the opinions of experts of the past (G. Geltzer, J. Darrouzès, M. D. Priselkov, A. Poppen and E. Honigmann) and the latest scientific data. In the middle of the XX century, the Byzantinist E. Honigmann was first to use in solution of this problem the Byzantine codes of cannon – lists of metropolias of the Patriarchate of Constantinople (notitiae episcopatuum). The modern Russian historiography proves the hypothesis of E. Honigmann that “the Russian Metropolia as a part of Tsarigrad Patriarchate was established by 997 at the latest”. However, the latest research confute the outdated argument that Kievan Metropolia initially was under the jurisdiction of the Patriarchate of Constantinople. This article is first to introduce the Byzantine source of the late X century – the message of Leo of Synada to the anonymous Metropolis of Ephesus from the collection Österreichische Nationalbibliothek (Cod. Vindob. Phil. Gr. 342. fol. 163v, 166v-167v.). Although, the Vienna manuscript has been subjected to detailed description in a number of works, with regards to realities of the time of Christianization of Rus’ is examined for the first time. The unique information from the message of Leo of Synada about the Metropolis of Ephesus as “Head of the Church” was verified based on the paramount post-Byzantine monument of the XVI century, which is the synodic “assertive” charter of the Patriarch of Constantinople Joasaph II (of December 1560). The comparative analysis of Byzantine sources of the X and the XVI centuries, which contain identical information on this topic, confirms that namely Metropolitan of Ephesus, endowed with patriarchal dignity and nominated as “head of the Church” in the Greek manuscript of the X century from the collection Österreichische Nationalbibliothek, became the legitimate participant of creation of the autocephalous Kievan Metropolia since the time of Christianization of Rus’ by Vladimir the Great.
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Katz, Itamar, and Ruth Kark. "THE GREEK ORTHODOX PATRIARCHATE OF JERUSALEM AND ITS CONGREGATION: DISSENT OVER REAL ESTATE." International Journal of Middle East Studies 37, no. 4 (September 23, 2005): 509–34. http://dx.doi.org/10.1017/s0020743805052189.
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Dissent between the clerical establishment and lay followers is not an infrequent phenomenon and has often focused on church appointments, leadership, and political issues. In the Middle East, such tensions are found between churches usually led by European clergy and their predominantly Arab congregations. Here we combine historical and geographical research methods to investigate a neglected source of contention—that of property held by the church. We reconstruct, analyze, and present detailed case studies of long-term disputes over real estate between the Greek Orthodox Patriarchate of Jerusalem (its Greek patriarch and clergy), and its lay Arab community, known as Rum Orthodox, Roman Christians, or Greek Orthodox, and which number about 71,000 members.
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Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century." Genesis: исторические исследования, no. 1 (January 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.
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Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute the jurisdictional affiliation of the United States by issuing the corresponding tomos. This article is dedicated to interaction between the Ecumenical Patriarchate of Constantinople and the Russian Orthodox Church in the territory of the United States during the 1908 – 1924. The author explores the influence of Greece upon the relationship between the two Orthodox jurisdictions in North America. The activity of the Patriarchate of Constantinople in the United States is compared to political events of Greece. The history of Orthodoxy in the United States in the first quarter of the XX century is highly researched however, the actions of church organizations are not always viewed from the perspective of the foreign policy of the countries involved. The conclusion is made on the possible influence of the Greek governmental forces on the Patriarchate of Constantinople, which in turn, stepped into the jurisdictional conflict with the Russian Orthodox Church.
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Kain, Kevin M. "Before New Jerusalem: Patriarch Nikon’s Iverskii and Krestnyi Monasteries." Russian History 39, no. 1-2 (2012): 173–231. http://dx.doi.org/10.1163/187633112x627157.
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This essay analyzes the ideas, events and processes leading to the establishment of Patriarch Nikon’s Iverskii (1653) and Krestnyi (1656) monasteries and their endowment by Tsar Aleksei Mikhailovich, highlighting the explanations supplied in the patriarch’s Gramota o Krestnom monastyre (1656) and Rai Myslennyi (1658). The article offers a more complex picture of Nikon’s patriarchate (1652-1666) by locating his monastery building program within the context of the concurrent reforms church texts and rituals and his efforts to help promote the reimaging of Russian dynastic and “national” myths through the use of print, iconography and symbolic replications. Iverskii and Krestnyi monasteries were part of a lager “scenarios” designed to (re)establish Russia’s claimed inheritance of the Byzantine legacy and fulfill its potential as “New Jerusalem,” while simultaneously enhancing Nikon’s and the Romanov dynasty’s image and legitimacy. Nikon developed an updated version of the “ancient” past, connected it directly with the reign of Aleksei Mikhailovich (1645-1676), embedded it in the reforms of the Russian Church, and employed it to support his vision of Russia’s future as a new Israel, represented concretely in his monastic foundations. By reinforcing Aleksei Mikhailovich’s image as the “new Constantine,” Nikon offered the tsar a premier role in the construction of a Russian “New Jerusalem” and produced opportunities for he and his family to endow it. Thus, the construction of Nikon’s monasteries offered the Romanovs perfect forums to actively build their own image as the legitimate heirs to the Byzantine imperial legacy and as the ultimate champions of Orthodoxy.
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Chrysostomides, Julian, Richard Clogg, and Charalambos Dendrinos. "The tombstone of an Ecumenical Patriarch in Muswell Hill, London: Meletios II (1700-80, r. 1768–9)." Byzantine and Modern Greek Studies 41, no. 2 (September 18, 2017): 229–38. http://dx.doi.org/10.1017/byz.2017.1.
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This article examines the tombstone of Meletios II, a native of Tenedos, who was briefly Ecumenical Patriarch in 1768–9. It also offers an account of his troubled patriarchate and sketches events in the rest of his ecclesiastical career. This hitherto unknown tombstone has rested for an indeterminate number of years in the garden of North Bank, a large Victorian mansion in Pages Lane in the North London suburb of Muswell Hill. It appears to have been in the grounds of North Bank before the house became an annexe of Muswell Hill Methodist Church. It is not known where in the Ottoman Empire Meletios' grave was originally situated, nor has it been possible to establish the circumstances in which the tombstone came to North Bank. On the basis of the inscription on the tombstone it is possible to establish Meletios' previously unknown date of death, 5 January 1780. It appears to be one of the earliest known tombstones of an Ecumenical Patriarch during the period of the Tourkokratia.
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Crăciun, Casian. "Tinerețea patriarhului Nicodim la Dunărea de Jos în contextul anului omagial al satului românesc." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 7–113. http://dx.doi.org/10.35219/teologie.2019.01.
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“The homage Year of the Romanian village, of the priests, teachers and mayors” and “The commemorative Year of the patriarchs Nicodim Munteanu and Iustin Moisescu”, topics decided by the Holy Synod of the Romanian Orthodox Church to be debated in the Romanian Patriarchate in 2019, they have given numerous scientific and cultural events, symposia or conferences within the Archdiocese of the Lower Danube, which have brought to light personalities of the Romanian village within the eparchy, and have shown how much we owe to our ancestors and how much and how much we have. to learn from them. The close connection between the traditional Romanian village and the intellectual, cultural, church life of the great urban centers of the Country was also highlighted, the village being the source from which the men of state, high hierarchies, great cultural people, intellectuals came out at the right time, especially that have contributed to the unification of all Romanians in a single homeland, to the preservation and affirmation of national identity, to the defense of the right faith and of the Romanian soul. This is also the case of the Nicodim Munteanu, a peasant son from Pipirig village, in the Neamț region, who was the Patriarch of the Romanian Orthodox Church between 1939 and 1948. Because an important stage in the becoming of Patriarch Nicodim took place in the Diocese of the Lower Danube, between 1902-1909, the present study sketches the personality and the theological, liturgical, missionary, cultural and administrative activity of Patriarch Nicodim in Galați, as archimandrite of the chair (vicar) and director of the Seminary “Sf. Apostle Andrew” (1908-1909). These issues, briefly presented, will be developed by our young priests, religious teachers, theologians, seminarians and social workers and, no less, by our good young Christians, by all the believers in the Lower Danube Diocese, by far and real useful for the salvation of our souls, for more soul peace, through prayer and the practice of liturgical, cultural and philanthropic life in the real way.
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Adam, Will. "Communion and Jurisdiction." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 200–208. http://dx.doi.org/10.1017/s0956618x21000065.
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In May 2019 ARCIC III, the current phase of the Anglican–Roman Catholic International Commission met at St George's Cathedral, Jerusalem. The commission members (and staff) were entertained to lunch in the Latin Patriarchate by the Apostolic Administrator (now the Latin Patriarch), Archbishop Pierbattista Pizzaballa OFM. On the wall was a photograph which, it was explained, was a picture of the dozen or so bishops in Jerusalem who were in communion with the See of Rome. There were among them Latins or Roman Catholics, Greek Melkite Catholics, Maronites, Syrian Catholics and Armenian Catholics. All were present in Jerusalem and its environs and exercising episcopal ministry and jurisdiction. And all were in communion with each other.
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Bignotti, Samuele. "Ecumenical Bridges between Orthodox and Catholic Sides: Comparison between Fratelli Tutti of Pope Francis and For the Life of the World. Toward a Social Ethos of the Orthodox Church Signed by the Ecumenical Patriarch Bartholomew." Review of Ecumenical Studies Sibiu 13, no. 1 (April 1, 2021): 42–50. http://dx.doi.org/10.2478/ress-2021-0004.
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Abstract A large part of Christians in the world have been involved in social topics by these two pastoral documents released by the Holy See and the Ecumenical Patriarchate. Both documents bear the mark of the two Church Primates, Pope Francis and the Ecumenical Patriarch Bartholomew who inspired them and who had already shown interest in themes such as human life, social theology, climate and ecumenism. This essay aims to offer an ecumenical common reading of the two recent documents, Fratelli Tutti and For the Life of the World. Toward a Social Ethos of the Ortho dox Church, considering the pastoral work of the two signatory Primates as authentic ecumenical bridges within the Christian world.
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Αποστολόπουλος, Δημήτρης Γ. "Σωφρόνιος ο Συρόπουλος. Τα χρονικά όρια της θητείας του τρίτου μετά την Άλωση πατριάρχη κατά τη μαρτυρία του Θεόδωρου Αγαλλιανού." Gleaner 28 (December 30, 2011): 49. http://dx.doi.org/10.12681/er.124.
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SÔPHRONIOS SYROPOULOS<br />Les dates limites du sacerdoce du troisième patriarche après la chute de Constantinople selon le témoignage de Theodoros Agallianos<br /><br />Theodoros Agallianos, premier grand chartophylax du Patriarcat de Constantinople après la prise de la Ville par les Ottomans, a noté de sa main dans un manuscrit juridique que : (a) le troisième patriarche après la chute de Constantinople fut Sôphronios Syropoulos ; (b) il occupa le trône patriarcal pendant un an et demi ; c) son sacerdoce se termina par une révocation : «il fut chassé», note-t-il.<br /> Le présent travail explique d’abord la manière dont le texte d’Agallianos nous est parvenu et en examine la validité ; puis il évalue les informations qu’il contient concernant l’ordre des premiers patriarches après la chute de Constantinople et la durée du patriarcat de Sôphronios. Selon les dires d’Agallianos, il dut prendre fin à l’automne 1463. Par conséquent, un document patriarcal portant le nom de Sôphronios et prétendument émis en août 1464, non content d’être un faux quant à son contenu, comme on l’a déjà soutenu, porte en outre une date qui ne correspond pas au laps de temps où Sôphronios fut patriarche. <br /><br />DIMITRIS G. APOSTOLOPOULOS<br /><br />
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Romanchuk, Protopriest Alexander. "Pinsk General Congregation of Orthodox Clergy in 1791 as the First Experience of Hostile Actions of the Phanar Against Russian Orthodox Church." Almanac “Essays on Conservatism” 58 (August 1, 2020): 277–92. http://dx.doi.org/10.24030/24092517-2020-0-2-277-292.
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The article examines the little-known event in the Church history of the Western Russian region – the Pinsk General Congregation of 1791, which put on its agenda the issue of the subordination of the Orthodox population in Poland to the authority of the Patriarch of Constantinople. The author traces the premises, course and significance of this meeting of the Orthodox clergy of the Polish-Lithuanian Commonwealth, as well as the role of the Patriarch of Constantinople Neophytos VII in its holding and his guiding motives. It is concluded that: 1) the Pinsk Congregation was an unlawful assembly from the canonical point of view, and it served to intensify the actions of the Russian Empire against the Polish statehood; 2) the motives for the support of the Congregation on the part of the leadership of the Patriarchate of Constantinople were the idea of the universal power of Constantinople in the Orthodox world, and also the Greek nationalism; 3) the assistance to the separatist movement of the Orthodox clergy in the Polish-Lithuanian Commonwealths in 1791 became, chronologically, the first experience of Phanar’s hostile actions against Russian Orthodox Church.
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Skvortsov, Lev. "BYZANTINE SYMPHONY AND AUTOCRACY : DIALECTICS OF THE CIVILIZATIONAL MIND. PART II." Filosofiya Referativnyi Zhurnal, no. 3 (2021): 153–76. http://dx.doi.org/10.31249/rphil/2021.03.08.
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The influence of the Byzantine Symphony on state policy in Russia is considered. It is noted that the interaction of the Patriarch and the Tsar was aimed at influencing Christian morality to mitigate the power aspect of the autocracy's policy and the influence of the Tsar on the behavior of his entourage. The author analyzes the historical contradictions of this process that emerged during the reign of Ivan the terrible and Peter the Great, and the reasons for the abolition of the Patriarchate, and the consequences of the concentration of state and spiritual power in the hands of the autocrat. The factors influencing the reanimation of the philosophy and logic of the Byzantine Symphony in its transformed form - in relation to modern conditions-are considered.
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Skvortsov, Lev. "BYZANTINE SYMPHONY AND AUTOCRACY: DIALECTICS OF THE CIVILIZATIONAL MIND." Filosofiya Referativnyi Zhurnal, no. 2 (2021): 7–37. http://dx.doi.org/10.31249/rphil/2021.02.01.
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The influence of the Byzantine Symphony on state policy in Russia is considered. It is noted that the interaction of the Patriarch and the Tsar was aimed at influencing Christian morality to mitigate the power aspect of the autocracy's policy and the influence of the Tsar on the behavior of his entourage. The author analyzes the historical contradictions of this process that emerged during the reign of Ivan the terrible and Peter the Great, and the reasons for the abolition of the Patriarchate, and the consequences of the concentration of state and spiritual power in the hands of the autocrat. The factors influencing the reanimation of the philosophy and logic of the Byzantine Symphony in its transformed form - in relation to modern conditions-are considered.
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Smyrnov, Andrii. "THE UNIFICATION COUNCIL OF THE ORTHODOX CHURCH OF UKRAINE, 15 DECEMBER 2018." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 32 (April 28, 2021): 32–38. http://dx.doi.org/10.25264/2409-6806-2021-32-32-38.
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The article deals with the establishing of the Local Orthodox Church of Ukraine, which took place in December 2018. The revolution of dignity and subsequent Russian armed aggression led to the intensification of the Ukrainian autocephalous movement. The President, the Parliament, the bishops of the UOC-KP, the UAOC, and about ten bishops of the UOC-MP appealed to the Ecumenical Patriarch to grant autocephaly to the Orthodox Church of Ukraine. On October 9-11, 2018, the Synod of the Ecumenical Patriarchate confirmed the resolution to start the procedure of granting autocephaly to the Orthodox Church in Ukraine, considered appeals and carried out canonical rehabilitation of UOC-KP and UAOC leaders Filaret Denysenko and Makariy Maletych, and restored the Patriarch’s stauropegia as the representation to the Ecumenical Patriarchate in Kyiv and repealed the act of 1686. On 15 December, before the unification council started, the UOC-KP and the UAOC held separate meetings during which they both dissolved themselves, which delayed the beginning of the unification council. Every bishop was to bring two people to vote. In the second round, laity and priests did not vote, only bishops. Metropolitan Mykhaiil Zinkevych was forced to withdraw his candidacy during the council before the final vote. In the first round, the score of the three candidates was: Mykhail Zinkevych: 38; Symeon Shostatskyi: 56; Epiphanius Dumenko: 81. In the secomd round, the votes of bishops were as follows: Symeon: 28; Epiphanius: 36. At the Unification Council on December 15, 2018, the establishment of the OCU was announced, its charter was approved and Metropolitan Epiphanius was elected as the Primate. On January 6, 2019, a Tomos on the autocephaly of the Ukrainian Church was granted to him in Constantinople.
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Mazyrin, Alexander. "Patriarch Tikhon and the Patriarchate of Constantinople: to the question about the causes of the actual breakup of relations." St.Tikhons' University Reviews 67, no. 6 (December 31, 2015): 9–37. http://dx.doi.org/10.15382/sturii201567.9-37.
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Лапидус, Иоанн. "Some canonical aspects of the actions of the Patriarch of Constantinople Bartholomew (Archondonis) in Ukraine at the turn of 2018-2019." Theological Herald, no. 3(34) (August 15, 2019): 221–49. http://dx.doi.org/10.31802/2500-1450-2019-34-221-249.
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В данном исследовании проводится анализ действий Патриарха Константинопольского Варфоломея на рубеже 2018/19 годов в связи с церковной ситуацией на Украине. Цель исследования - показать антиканонический характер акций, предпринятых Константинополем в отношении Украинской Православной Церкви. В качестве методологии используется историко-канонический подход, иллюстрирующий несостоятельность претензий предстоятеля Константинопольского Патриархата на всемирную юрисдикцию и доказывающий грубое нарушение канонических норм, содержащихся в Каноническом корпусе Православной Церкви. This study analyzes the actions of the Patriarch of Constantinople Bartholomew at the turn of 2018/19 in connection with the Church situation in Ukraine. The purpose of the study is to show the anti-canonical nature of the actions taken by Constantinople against the Ukrainian Orthodox Church. The methodology used is the historical and canonical approach, which illustrates the failure of the Leader of the Patriarchate of Constantinаople’s claims to the universal jurisdiction and proves a gross violation of the canonical norms contained in the Canonical corpus of the Orthodox Church.
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Nurmila, Nina. "Breaking Patriarchal Gender Stereotype. Being A Female Rector of the Institut Seni Budaya Indonesia/ISBI Bandung, West Java, Indonesia." Kawalu: Journal of Local Culture 5, no. 2 (December 24, 2018): 23. http://dx.doi.org/10.32678/kawalu.v5i2.1885.
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Abstract
Patriarchy is a system that put adult men in the central or the most important position, while women and children are put in relation to the interest of the patriarch (adult men). The over generalised belief (stereotype) of women in patriarchal system is that women are subordinate to men and be housewife who serves her husband, does houseworks and looks after her children. This paper will elaborate the case study of a couple who break this patriarchal gender stereotype, in which the husband flexibly changes his role to adapt and support his wife‟s career as the Rector of ISBI. This case study shows that not all men are patriarchal and that education can be a powerful tool to break patriarchal gender relation both in private and public spheres.
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Makhanko, Maria. "Panagia for Patriarch Jeremia II of Constantinople Made in Moscow: One Not Survived Insignia of the Beginning Age of Moscow Patriarchate." Istoriya 10, no. 3 (77) (2019): 0. http://dx.doi.org/10.18254/s207987840004617-7.
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Вишняк, Михаил Андреевич. "Healing of the Arsenite Schism in 1310 and St. Athanasios I, Patriarch of Constantinople." Библия и христианская древность, no. 2(2) (June 15, 2019): 177–94. http://dx.doi.org/10.31802/2658-4476-2019-2-2-177-194.
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Статья посвящена отношению патриарха свт. Афанасия I Константинопольского (1289-1293; 1303-1309) к соглашению 1310 г., завершившему собой арсенитский раскол (1265-1310). Рассматриваются взгляды патриарха Афанасия на способы примирения, выраженные им до своего второго отречения от патриаршества (1309 г.), главной идеей которых является истинное покаяние раскольников, выражающееся, в частности, в отказе от личных выгод. Возможно, что патриарх Афанасий узнал о планах императора Андроника II пойти на компромисс с арсенитами и написал ему два письма об этом, в которых он пытается переубедить императора. Для понимания причин неприятия мира предлагается обратиться к понятию φρόνημα (мудрование) на основании сопоставления употребления этого понятия у свт. Афанасия и в антиарсенитских проповедях свт. Феолипта Филадельфийского. Одним из возможных мотивов неприятия мира 1310 г. этими двумя иерархами могло стать нарушение формулы свт. Феолипта «Одна вера - одно мудрование (φρόνημα) - одна Церковь». In this article, the A. studies the attitude of Patriarch St. Athanasius I of Constantinople (1289-1293; 1303-1309) to the agreement of 1310, which ended the Arsenite schism (1265-1310). The A. treats the views of Patriarch Athanasius on ways of reconciliation, expressed by him before his second renunciation of the patriarchate (1309), whose main idea is the true repentance of schismatics, expressed, in particular, in the rejection of personal benefits. It is possible that Patriarch Athanasius found out about the plans of Emperor Andronicus II to compromise with the Arsenites and wrote him two letters about this, in which he tries to over-persuade the Emperor. To understand the reasons for the rejection of the reconciliation, the A. propose to refer to the concept of φρόνημα («way of thinking») on the basis of a comparison of the use of this concept by St. Athanasius and in the anti-Arsenite sermons of St. Theoleptos of Philadelphia. One of the possible reasons for the rejection of the reconciliation of 1310 by these two hierarchs could be a violation of the formula of St. Theoleptos «One Faith - One way of thinking (φρόνημα) - One Church».
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Вишняк, Михаил Андреевич. "Healing of the Arsenite Schism in 1310 and St. Athanasios I, Patriarch of Constantinople." Библия и христианская древность, no. 2(2) (June 15, 2019): 177–94. http://dx.doi.org/10.31802/2658-4476-2019-2-2-177-194.
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Статья посвящена отношению патриарха свт. Афанасия I Константинопольского (1289-1293; 1303-1309) к соглашению 1310 г., завершившему собой арсенитский раскол (1265-1310). Рассматриваются взгляды патриарха Афанасия на способы примирения, выраженные им до своего второго отречения от патриаршества (1309 г.), главной идеей которых является истинное покаяние раскольников, выражающееся, в частности, в отказе от личных выгод. Возможно, что патриарх Афанасий узнал о планах императора Андроника II пойти на компромисс с арсенитами и написал ему два письма об этом, в которых он пытается переубедить императора. Для понимания причин неприятия мира предлагается обратиться к понятию φρόνημα (мудрование) на основании сопоставления употребления этого понятия у свт. Афанасия и в антиарсенитских проповедях свт. Феолипта Филадельфийского. Одним из возможных мотивов неприятия мира 1310 г. этими двумя иерархами могло стать нарушение формулы свт. Феолипта «Одна вера - одно мудрование (φρόνημα) - одна Церковь». In this article, the A. studies the attitude of Patriarch St. Athanasius I of Constantinople (1289-1293; 1303-1309) to the agreement of 1310, which ended the Arsenite schism (1265-1310). The A. treats the views of Patriarch Athanasius on ways of reconciliation, expressed by him before his second renunciation of the patriarchate (1309), whose main idea is the true repentance of schismatics, expressed, in particular, in the rejection of personal benefits. It is possible that Patriarch Athanasius found out about the plans of Emperor Andronicus II to compromise with the Arsenites and wrote him two letters about this, in which he tries to over-persuade the Emperor. To understand the reasons for the rejection of the reconciliation, the A. propose to refer to the concept of φρόνημα («way of thinking») on the basis of a comparison of the use of this concept by St. Athanasius and in the anti-Arsenite sermons of St. Theoleptos of Philadelphia. One of the possible reasons for the rejection of the reconciliation of 1310 by these two hierarchs could be a violation of the formula of St. Theoleptos «One Faith - One way of thinking (φρόνημα) - One Church».
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Adisa, Toyin Ajibade, Issa Abdulraheem, and Sulu Babaita Isiaka. "Patriarchal hegemony." Gender in Management: An International Journal 34, no. 1 (March 4, 2019): 19–33. http://dx.doi.org/10.1108/gm-07-2018-0095.
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PurposeResearch on the impact of patriarchy and patriarchal norms on women’s work-life balance is scarce. A typical patriarchal society, such as Nigeria, tends to be organised based on gender, and the construct is embedded in the culture. This paper aims to investigate the impact of patriarchy on women’s work-life balance in a non-Western context: Nigeria.Design/methodology/approachThe authors adopt a qualitative research approach to enhance their insight into the issue of patriarchy and women’s work-life balance. Data for the study were collected over a four-month period, using semi-structured interviews as the primary method of data collection.FindingsThe findings of the thematic analysis reveal the impact of patriarchy on women’s work-life balance in Sub-Saharan Africa, specifically Nigeria. Women’s aspirations to achieve work-life balance in this part of the world are often frustrated by patriarchal norms, which are deeply ingrained in the culture. The findings of this study reveal that male dominance of and excessive subordination of females, domestic and gender-based division of labour and higher patriarchal proclivities among men are the ingredients of a patriarchal society. These issues make the achievement of work-life balance difficult for women.Research limitations/implicationsThe extent to which the findings of this research can be generalised is constrained by the limited sample size and the selected research context.Practical implicationsThe insights gleaned from this research suggest that there are still major challenges for women in the global south, specifically Nigeria, in terms of achieving work-life balance due to the prevalent patriarchy and patriarchal norms in the society. Strong patriarchal norms and proclivity negatively affect women’s work-life balance and in turn may impact employee productivity, organisational effectiveness, employee performance and employee punctuality at work. However, an Australian “Champion of Change” initiative may be adopted to ease the patriarchal proclivity and help women to achieve work-life balance.Originality/valueThis paper provides valuable insights by bringing patriarchy into the discussion of work-life balance. This issue has been hitherto rare in the literature. It therefore enriches the literature on work-life balance from a patriarchal perspective.
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Papkova, Irina. "Russian Orthodox concordat? Church and state under Medvedev." Nationalities Papers 39, no. 5 (September 2011): 667–83. http://dx.doi.org/10.1080/00905992.2011.602394.
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The literature on church-state relations in post-Soviet Russia has been slowly but steadily expanding over the past two decades. The period since 2008, however, remains underdeveloped, as existing analysis has focused on specific issues rather than attempting an overview of the larger trends since the above-mentioned changes in the leadership of both institutions. Seeking to address this gap, this article explores the implications of the nearly coincidental changeovers in leadership in the Moscow Patriarchate and the secular state for church-state relations in Russia, both near and long-term. The first part of the article sets up the context for understanding the new church-state dynamic, by discussing in some detail the state of the relationship under Patriarch Aleksii II. The conclusions are that, under Aleksii tenure, the church could be considered a relatively weak institution, as it was unable for the most part to strengthen its position in Russia through legislative means. The second part focuses on the process whereby the new patriarch came to be elected in 2009, intending thereby to shed some light on Kirill I's leadership style and political agenda. The third part discusses concrete changes in the church-state relationship that have occurred on the federal level since 2008. The final section proposes some conclusions regarding the importance of the Russian Orthodox Church as a political actor in the contemporary Russian Federation, suggesting that despite the recent gains in the church's political fortunes, the ROC's position in society and particularly vis-à-vis the government remains vulnerable in key respects.
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Hołasek, Andrzej. "Rola pontyfikatu Cyryla (412-444) w procesie umacniania potęgi patriarchy aleksandryjskiego w Kościele wczesnobizantyńskim." Vox Patrum 58 (December 15, 2012): 107–35. http://dx.doi.org/10.31743/vp.4071.
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The author analyzes the content of Historia Ecclesiastica (Church History) by Socrates Scholasticus as well as the documents contained in the series Acta Conciliorum Oecumenicorum to depict political conditions of the pontificate of Bishop Cyril of Alexandria (412-444). In the article the scholar shows the ways in which Cyril’s actions influenced reinforcing of the Egyptian Patriarchate position in the Eastern Church. From the first years of his pontificate Cyril was very knowledgeable about political situation at the imperial court in Constantinople. Juvenile Theodosius was influenced by her older sister Pulcheria and changing prefects at her side. Court coteries fought each other to win the regentess’ favour. The Court performed anti-Jewish and antipagan policy. Cyril took advantage of it to get rid of his serious opposition. He expelled Jews from the city and led to killing of a woman-philosopher Hypatia, who centered the pagan establishment around her. He also crushed prefect Orestes, who acted against his tyranny. The situation has changed in 428. Emperor Theodosius grew up and began to make their own decisions. The monks of Egypt came to the capital to lodge a complaint about Cyril to the Emperor. Theodosius designated Nestorius, the Bishop of Constantinople, to investigate the complaint. It seriously threatened to the Egyptian patriarch with loss of his rank and of being hound out of the country. At the same time Nestorius supported calling the mother of Jesus Christ with the name Theothokos. Cyril decided to use this fact to accuse the bishop of heresy. It was his way of diverting the public attention from the charges against himself. In the article the author, basing on source materials, strives to prove that all Cyril’s moves arose due to his determination to retain his position to date. Theological issues were of secondary importance to him. He had no scruples in accomplishing his goals. Violence, bribery, propaganda, instigating and inciting the people of Ephesus were his methods. Cyril managed to defeat Nestorius thanks to his flair for politics and tracking current information. Cyril’s activities not only strengthened the position of Egyptian patriarchate in the eastern church but also led to gain a temporary control over the Constantinople bishopric, as Maximianus, Nestorius successor, was a henchman of the Bishop of Alexandria.
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Gabor, Nataliya, and Yuliana Lavrysh. "Tomos in the context of the Russia and Ukraine information war." Obraz 34, no. 2 (2020): 6–14. http://dx.doi.org/10.21272/obraz.2020.2(34)-6-14.
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After the Revolution of Dignity on Maydan Square in Kyiv in 2013-2014, Russian military aggression began, which was marked by the annexation of Crimea and the beginning of a full-fledged war in the eastern territories of Ukraine. On January 6, 2019, Ecumenical Patriarch Bartholomew signed the Tomos for the Orthodox Church of Ukraine, which testified to the independent vector of development undertaked by Ukrainian Orthodoxy, which has long been under pressure from the Moscow Patriarchate. This event caused a resonance in both Ukrainian and Russian media. The purpose of the study is to find out how the process of granting the Tomos turned into one of the aspects of the information war between Ukraine and Russia. The publication presents the content of Ukrainian and Russian web resources dedicated to this event and analyzes how the media event of receiving the Tomos by the Orthodox Church of Ukraine influenced the internal social dialogue in Ukraine, communication between Ukrainian and Russian Orthodoxy, and information confrontation between Russia and Ukraine.
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Wiyatmi, Wiyatmi, Maman Suryaman, and Esti Swatika Sari. "DEKONSTRUKSI TERHADAP KUASA PATRIARKI ATAS ALAM, LINGKUNGAN HIDUP, DAN PEREMPUAN DALAM NOVEL-NOVEL KARYA AYU UTAMI." LITERA 15, no. 2 (November 29, 2016): 281–91. http://dx.doi.org/10.21831/ltr.v15i2.11829.
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DEKONSTRUKSI TERHADAP KUASA PATRIARKIATAS ALAM, LINGKUNGAN HIDUP, DAN PEREMPUANDALAM NOVEL-NOVEL KARYA AYU UTAMIWiyatmi, Maman Suryaman, dan Esti SwatikasariFBS Universitas Negeri Yogyakartaemail: wiyatmi@uny.ac.idAbstrakPenelitian ini bertujuan mendeskripsikan strategi dekonstruksi terhadap kuasapatriarki atas alam, lingkungan hidup, dan perempuan dalam novel-novel Ayu Utami.Penelitian ini menggunakan aliran pemikiran ekofeminisme. Sumber data adalah tiganovel karya Ayu Utami, yaitu Bilangan Fu, Manjali dan Cakrabirawa, dan Maya. Hasilpenelitian sebagai berikut. Pertama, ketiga novel tersebut menggambarkan perjuangantokoh dalam melawan kuasa patriarki atas alam, lingkungan, dan perempuan yang terjadidi kawasan taman bumi Sewugunung dan situs candi Calwanarang di era Orde Baru.Kedua, bentuk perlawanan yang dilakukan tokoh sejalan dengan pemikiran ekofeminismedan merupakan strategi dekonstruksi terhadap kuasa patriarki atas alam, lingkungan,dan perempuan.Kata kunci: ekofeminisme, alam, patriarki, novel, Ayu UtamiTHE DECONSTRUCTION OF PATRIARCHAL POWEROVER NATURE, ENVIRONMENT, AND WOMEN IN AYU UTAMI’S NOVELSAbstractThis study aims to describe deconstruction strategies against patriarchal power overnature, environment, and women in Ayu Utami’s novels. The study used ecofeminism. Thedata sources were Ayu Utami’s three novels, namely Bilangan Fu, Manjali dan Cakrabirawa,and Maya. The findings are as follows. First, the three novels portray characters’ struggleagainst patriarchy power over nature, environment, and women in the Sewugunung parkarea and the Calwanarang temple site in the New Order era. Second, the forms of theresistance that the characters make are in line with ecofeminism and are deconstructionstrategies against patriarchal power over nature,environment, and women.Keywords: ecofeminism, nature, patriarchy, novels, Ayu Utami
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Chumachenko, Tatiana. "The Issue of Declaring Bishop Vladimir Kotliarov, Moscow Patriarchate Representative to the Patriarch of Antioch and All the East, Persona Non Grata in 1966." State, Religion and Church in Russia and Worldwide 35, no. 1 (2017): 41–63. http://dx.doi.org/10.22394/2073-7203-2017-35-1-41-63.
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Tellan, Elif Bayraktar. "The Patriarchate of Constantinople and the “Reform of the Synod” in the 18th Century Ottoman Context." Chronos 39 (September 13, 2019): 7–22. http://dx.doi.org/10.31377/chr.v39i0.590.
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The Orthodox Patriarchate of Constantinople went through a series of changes in the eighteenth century. By 1763 gerontismos was established, and the Patriarchal seal was divided into four. As such, the metropolitans of the Holy Synod gained considerable power in the administration of the Patriarchate vis-à-vis the Patriarchs. The so called “reform of the Synod” was more than a mere internal struggle among the clergymen of the Patriarchate and the Phanariots. It was rather related to the Empire-wide economic developments in connection to the transformation of social roles in the Ottoman society. In the eighteenth century the collaboration between the Ottoman administration and ecclesiastical institutions was in rise, and by the time gerontismos was established, the institutionalization of the Orthodox Church as part of Ottoman administration had been culminated.
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Michael, Matthew. "Patriarchal ethics and narrative representation: Ethics, values and morality of the biblical narrator in the Jacob’s story." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 261. http://dx.doi.org/10.17570/stj.2016.v2n1.a13.
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The patriarch narratives have continually become stories of ethical embarrassment to the modern readers because of the participation and support of the patriarchs for unethical practices which directly undermine the conception of these patriarchs as paragon of virtues and faith by later religious traditions. Implicated in the representations of the patriarchs are God and the narrator who largely distanced themselves, and also directly refused to make explicit moral condemnation of this unethical behaviour. Significantly, Yahweh persistently promises unconditional blessings and protections to these patriarchs in spite of their lying, deception, and cheating within the stories. To further reinstate this ethical dilemma, there are no divine thunderbolts, no wrathful confrontations or the outburst of divine holy anger that apparently addresses and punishes the moral flaws of these patriarchs. On this same ethical template, the narrator appears also sympathetic to the divine neglects of these unethical behaviours because in spite of these behaviours of the patriarchs and even matriarchs of his stories they were still largely considered the heroes and heroines of his stories. Departing from this general understanding of patriarchal ethics, the present study points to the subtle representation of Jacob’s deception of his father and the punishment of this misdeed through his direct connection and implication in three subsequent scenes of deception where he himself was the object of these deceptions. Through this placement of Jacob in these other scenes of deceptions, the narrator subtly presents a moral universe where ethical misdeed continually haunts the perpetrators, and wrong deeds are clearly punished. Consequently, in spite of the many moral problems in the patriarch narratives, the narrator skilfully upholds a high morality, and the paper appropriately underscores the ethical significance of this representation of Jacob’s story for the contemporary Christian community.
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Musiał-Kidawa, Aldona. "From matriarchy to patriarchy." Scientific Papers of Silesian University of Technology. Organization and Management Series 2017, no. 100 (2017): 327–38. http://dx.doi.org/10.29119/1641-3466.2017.100.25.
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