Relevant bibliographies by topics / Religion / Orthodox Churches

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Religion / Orthodox Churches'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Religion / Orthodox Churches"

1

Wynot, Jennifer. "Monasteries without Walls: Secret Monasticism in the Soviet Union, 1928–39." Church History 71, no. 1 (March 2002): 63–79. http://dx.doi.org/10.1017/s0009640700095159.

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When discussing the state of religion during the Soviet period, those following the traditional historical interpretation have held that the Communist Party successfully eradicated religion, particularly Russian Orthodoxy. While vestiges may have remained in rural areas, the Russian Orthodox Church as an institution was destroyed. Churches and monasteries stood in ruins as testaments to the victory of atheism over religion.
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Blokhin, Vladimir. "THE REGULATION OF ISSUES OF PERFORMING BAPTISM AND OCCASIONAL CHURCH RITUALS IN THE CONTEXT OF RUSSIA-ARMENIA INTERFAITH RELATIONS (1828–1905)." History, Archeology and Ethnography of the Caucasus 16, no. 3 (November 1, 2020): 565–80. http://dx.doi.org/10.32653/ch163565-580.

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The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church. It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
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Leustean, Lucian N. "“For the Glory of Romanians”: Orthodoxy and Nationalism in Greater Romania, 1918–1945*." Nationalities Papers 35, no. 4 (September 2007): 717–42. http://dx.doi.org/10.1080/00905990701475111.

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The relationship between Orthodox Christianity and national identity has been one of the most contended issues in modern nationalism. The dominant religion in the Balkans, Orthodoxy has transported the identity of ethnic groups into the modern era and political leaders have employed religious institutions according to their own political agendas in the construction of “imagined communities.” Orthodoxy has a particular perception of the political field. Based on the concept of symphonia, which dates back to the Byzantine Empire, the Church claims that religious and political offices are equal and have similar responsibilities. Religious and political rulers have the mission to guide the people and the Church and state should collaborate harmoniously in fostering identity. Political leaders refer to the nationalist discourse of the Church in order to induce national cohesion. From this perspective, the relationship between religion and the construction of the nation in the Orthodox space differs from that in the Catholic or Protestant world where Churches are supranational or sub-national institutions.
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Martyshyn, D. S. "Orthodox churches of Ukraine in the process of Ukrainian state formation." Public administration aspects 6, no. 10 (November 28, 2018): 21–30. http://dx.doi.org/10.15421/151861.

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The article analyzes the state and development of the main Orthodox Churches in the world and in Ukraine in the context of the interaction of the state and religious institutions. The systemic spiritual crisis of modern Ukrainian society is revealed. The content of the state policy in the field of strengthening spirituality and morality according to the life and sermon of the Ukrainian Christian Churches is determined. Certain directions of consolidation of Christian communities in Ukraine are outlined. The complex analysis of scientific literature on state dialogue and religious organizations is carried out.The scientific problem concerning the improvement of theoretical and methodological principles of the formation of the state policy in the field of religion based on the activities and preaching of the Orthodox Churches in Ukraine in the conditions of the globalized world is posed. The article identifies the main threats to the national security of the state in the religious sphere which faced Ukraine at the present stage, as well as the theoretically grounded ways of interaction between the state and the Ukrainian Christian Churches. The role of Orthodox Churches in Ukraine in the processes of state formation as a theoretical and methodological basis of state policy in the field of religion is revealed.The article is devoted to the research of the current state of interaction between the Ukrainian state and the Ukrainian Orthodox Churches and the main directions of their cooperation. The article deals with the peculiarities of the development of the Ukrainian Orthodox Church, ways of developing the relations between the Church and the state in the conditions of the political transformation of Ukrainian society. The state of development of civil society in Ukraine in the context of constructive interaction between the Church, society and the state is also considered.The article substantiates that the Ukrainian Christian Churches were, are and will be an integral part of Ukrainian culture, history and future of the global world. The dialogue between the Church and the state will always be the basic element of social development, the foundation of the Ukrainian state building and the platform of democratization processes in Ukraine.
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Yelenskyі, Viktor. "Eastern Orthodoxy in the processes of the post-communist political transformations." Political Studies, no. 1 (2021): 123–41. http://dx.doi.org/10.53317/2786-4774-2021-1-8.

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It is a sort of truism in the social sciences that since the late 1970s the world has been witnessing the great return of religion into global politics and international relations. Paradigm shift in theorists’ concepts and practitioners’ perception of previously underestimated dimension were tremendously influenced by the chain of events signaled the new role of religion in politics, and among them by the explosive religious revival in countries where the Eastern Orthodoxy was the majority religion which started even well before the collapse of the USSR and Yugoslavia. Eastern Orthodoxy is the major religious denomination in 12 European countries, all but two of which (Greece and Cyprus) are former communist states. In this perspective , reasoning over Orthodoxy’s destiny is to greater extent reasoning over the post-communist political development as a phenomenon. Article proves that Eastern Orthodoxy provided post-communist states with symbolism and common ideological ground for both leftists and rightists, former communists and former dissenters, and extended a symbolic framework to the so-called Soviet people who lost the sense of belonging and were searching for their new identity. Orthodox Churches that saw itself and were widely perceived as the historic repository of nationhood, national values, and, quite often, as the savior of a nation's very existence, suggested itself as a main actor in the process of new identity building. Orthodoxy became the primary vehicle for the awakening of collective identity for the groups surrounded by or competed with groups of different religions. This trend was very clear in some of the episodes which marked the first postcommunist decade. Conflicts in the former Yugoslavia, the northern Caucasus and Transcaucasia were given a strong religious emphasis and religion was rapidly turned into the factor of political and national mobilization. At the same time, the aspiration of the newly independent states to gain the independence of their churches from Moscow and Belgrade has created an additional powerful geopolitical source of tension. While the process of bestowing Autocephaly to the Orthodox Church in Ukraine that met with fierce resistance from the Russian state, showed how far Russia could go to maintain ecclesiastical control over Ukraine. And also, what is the role of Orthodoxy as a symbolic and institutional resource in contemporary political processes. Key words: religion and politics, Eastern Orthodoxy, Post-Communist transformations
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Laukaitytė, Regina. "The Orthodox Church in Lithuania During the Soviet Period." Lithuanian Historical Studies 7, no. 1 (November 30, 2002): 67–94. http://dx.doi.org/10.30965/25386565-00701004.

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The present article deals with the history of the Orthodox Church in Lithuania between 1944 and 1990, focusing mainly on the exceptional situation of Orthodoxy conditioned by the Soviet attempts to exploit it via internal policy in the republic. Consolidating the Stalinist regime in occupied Lithuania in 1944–1948, the government demanded Orthodox archbishops start ‘the struggle against reactionary Catholicism’, i.e., start a critique of its dogmas, to bring the whole faith into disrespect, etc. Nevertheless, even though it enjoyed state support the Orthodox Church was too weak to compete successfully with Catholicism which remained dominant in the country. Small in number, Russian-speaking, alien to Lithuanian society and culture and lacking intellectual potential, the Orthodox Church failed to cope with the task. Besides, strengthening the position of Orthodoxy was not acceptable to the leadership of Soviet Lithuania. Though subsequently not directly protected, but having already strengthened its structures, the Orthodox Church continued to enjoy its favourable political image as a religion ‘less harmful’ to the interests of the state than Catholicism. Accordingly, the consequences of the antireligious campaign, conducted in the entire Soviet Union from 1958 to 1964, were minimal in the Lithuanian eparchy. Some of the reforms were not implemented here altogether. In Lithuania the attention of the Soviet regime was concentrated mainly on the struggle against Catholicism, and Orthodoxy for a long time remained outside the sphere of atheistic propaganda. As time went by the Orthodox eparchy was put into the shade entirely by the concern of the KGB and the commissioners about the growing underground of the Catholic Church in Lithuania. Meanwhile the structure of the Orthodox Church in Lithuania suffered comparatively insignificantly (only four parish churches were closed). The Orthodox communities shrank mainly as a result of the rising secularization and urbanization of society. Only communities in the major towns retained their former vitality.
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Vogelaar, Huub. "An Intriguing Ecumenical Dialogue: Lutheran-Orthodox Encounters in Finland." Exchange 42, no. 3 (2013): 267–301. http://dx.doi.org/10.1163/1572543x-12341275.

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Abstract Finland is seen as a model country for ecumenism. For many years the country was almost monolithic Lutheran, but today Lutheranism is no longer a state religion. Yet, certain state-church structures still exist in this modern welfare state. Religiously Finland is characterized by strong secularization as well as by privatized faith. Since the 1960s minority churches came more to the forefront, in particular the Finnish Orthodox Church whose impact exceeds its small quantity. The Lutheran majority Church strongly facilitated the ecumenical dialogue with Eastern Orthodoxy, initially in international and later on in national perspective. In the article the development of this attractive discourse is highlighted. It became an appealing process of mutual learning between Eastern and Western Christianity.
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Stan, Lavinia, and Lucian Turcescu. "Religious education in Romania." Communist and Post-Communist Studies 38, no. 3 (September 1, 2005): 381–401. http://dx.doi.org/10.1016/j.postcomstud.2005.06.007.

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This article provides an overview of the Romanian post-communist legislation on religious education in public schools, examined against the background of the 1991 Constitution and international provisions protecting freedom of conscience, critically assesses the pre-university textbooks used in Orthodox and Roman Catholic religion courses, and discusses the churches attempts to ban evolutionary theory from schools and the efforts of the Orthodox Church to introduce religious symbols in public universities.
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Rupprecht, Tobias. "Orthodox Internationalism: State and Church in Modern Russia and Ethiopia." Comparative Studies in Society and History 60, no. 1 (January 2018): 212–35. http://dx.doi.org/10.1017/s0010417517000469.

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AbstractRussia and Ethiopia, both multiethnic empires with traditionally orthodox Christian ruling elites, from the nineteenth century developed a special relationship that outlived changing geopolitical and ideological constellations. Russians were fascinated with what they saw as exotic brothers in the faith, and Ethiopians took advantage of Russian help and were inspired by various features of modern Russian statecraft. This article examines contacts and interactions between the elites of these two distant countries, and the changing relations between authoritarian states and Orthodox churches from the age of European imperialism to the end of the Cold War. It argues that religio-ethnic identities and institutionalized religion have grounded tenacious visions of global political order. Orthodoxy was the spiritual basis of an early anti-Western type of globalization, and was subsequently coopted by states with radically secular ideologies as an effective means of mass mobilization and control.
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Kirillovich Pogasy, Anatoly, and Nadezhda Nikolaevna Aleksandrova. "ASPECTS OF INCULTURATION OF NEOPENTECOSTALISM IN THE CONDITIONS OF A POLICONFESSIONAL ENVIRONMENT." Humanities & Social Sciences Reviews 7, no. 6 (November 24, 2019): 305–8. http://dx.doi.org/10.18510/hssr.2019.7655.

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Purpose: The article discusses aspects of the inculturation of neo-Pentecostal churches in a multi-confessional environment. Methodology: The authors describe the introductions of elements of the Orthodox cult and Orthodox spiritual culture into the religious practice of neo-Pentecostal churches, based on data from field studies conducted in 2015-2017 in Kazan.Results: The article raises issues of changing religion in a late modern society and under the influence of the processes of glocalization and globalization. Applications: This research can be used for universities, teachers, and students. Novelty/Originality: This research is devoted to the problems of inculturation of neo-Pentecostal churches in a multi-confessional environment and religion change issues in the context of glocalization and globalization processes.
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Dissertations / Theses on the topic "Religion / Orthodox Churches"

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McGeoch, Graham Gerald. "Liberating Ecumenism : an ecclesiological dialogue with the Final Report of the Special Commission on Orthodox participation in the World Council of Churches." Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6466/.

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The thesis attempts to address Orthodox Church concerns about the Protestant nature and ethos of the ecumenical movement, as it is encountered in the World Council of Churches, by examining Orthodox theological contributions to ecclesiology. This preliminary work is undertaken, as a first step, to establish points of dialogue with the theology of liberation and wider critical theories, in the search for a liberating ecumenism. At the same time, and in a second step (to follow the epistemology of the theology of liberation), this Orthodox theology is placed in a critical dialogue with the theology of liberation in the search for liberating ecclesiological perspectives that can contribute to the movement in ecumenism. This uneasy dialogue helps to recover absent epistemologies from ongoing ecumenical dialogues by re-reading orthodoxies, both ecumenical and ecclesiological, from a liberationist paradigm, and sets ecclesiology within the wider framework of contributions from critical theory. This dialogue between Orthodox theology and the theology of liberation helps to construct an ecclesiology that liberates ecumenism by setting ecclesiology and the ecumenical movement in the wider context of social movements. This thesis calls the ecumenical movement to ‘another possible world’ influenced by people-centred ecclesiologies, which transgresses the canonical boundaries in the ecumenical movement. To be ecumenical implies an Orthodox content to ecclesiology, otherwise the ecumenical movement is open to charges of pan-Protestantism. It is by embracing Orthodoxy that the ecumenical movement can move beyond hegemonic colonial projects and find a liberating praxis. This thesis proposes a dialogue that reflects the structure of the Final Report of the Special Commission on Orthodox Participation in the World Council of Churches. However, it engages with Orthodox ecclesiology and ecumenical histories from the perspective of the theology of liberation in the search for a liberating ecumenism and proposes a praxis that develops movement in the ecumenical and the ecclesiological through developing an ecclesiology from different peripheries of the Church.
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Turner, Jack. "Cum illi Graeci sint, nos Latini : Western Rite Orthodoxy and the Eastern Orthodox Church." Thesis, University of Wales Trinity Saint David, 2010. http://repository.uwtsd.ac.uk/776/.

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In the era prior to the Great Schism of 1054, Christianity was one Church composed of two culturally distinct elements: the Greek East and Latin West. The Greek and Latin halves of the Church each possessed their own independent liturgical and cultural customs which were part of the dispute that lead to the Great Schism, effectively separating the Church into independent Greek and Latin sides. While the West had retained liturgical expressions that differed from the majority Western Rite (in the form of the Italo-Albanian Catholic Church, which remained in communion with Rome after the official break with Constantinople), the Christian East was exclusively composed of Churches celebrating the Byzantine Rite for approximately nine hundred years. This changed in the latter half of the nineteenth century with the conversion of Julius Joseph Overbeck to the Russian Orthodox Church in London. Since that time, there have been attempts and successes in establishing a Western Rite in the Eastern Church. This thesis approaches Western Rite Orthodoxy as an established phenomenon in Eastern Christianity, especially as a facet of Orthodoxy in countries where Orthodoxy constitutes a minority. While previous short studies have attempted to substantiate or discredit the legitimacy of Western Rite Orthodoxy as a movement, this thesis accepts the reality of the Western rite and seeks to understand Western Rite Orthodoxy by documenting its history thoroughly, the investigating peculiarities of the Orthodox Western rite compared to other Western liturgies, exposing potential problems (spiritual and canonical) of the current rite and devotions when compared to accepted Orthodox theology and spirituality, and by evaluating some of the criticisms which are often employed against Western Rite Orthodoxy. To complete this critical evaluation, there are some important areas of consideration. Though there have been some studies of Western Rite Orthodoxy, there has been little historical documentation of the movement since the middle part of the twentieth century. Part of Western Rite Orthodoxy’s development has been the alteration of liturgical texts to bring them into conformity with the theology and spirituality of the Eastern Church. There is some question, both in academic and ecclesiastical circles, about how thoroughly these changes were implemented, whether there are still elements requiring further correction, and even if the Western liturgies can be brought into conformity with Eastern theology and practice in any instance. Furthermore, there is are ecumenical implications to the presence of Western Rite Orthodoxy that have yet to be addressed, particularly in the Western Rite Orthodox rejection of post-Vatican II liturgies used by the majority of Western Christianity, and the effect this might have on a future reunion between a Western Church and Orthodoxy. With this critical framework established, there is a greater opportunity to fully understand Western Rite Orthodoxy in the twentieth century, both as it affects the Orthodox Church itself and as it affects external relationships between the Orthodox and other Christian churches. Secondarily, the thesis provides a more complete history in terms of documentation and contextualization of Western Rite Orthodoxy than is presently available through any other medium.
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Bacon, John Thomas. "Orthodoxy and canonicity a study of the canonical status of church bodies not in communion with the Eastern Orthodox Church /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Swick, Danny. "The Trinitarian church the Believers' Church as the locus of Christian orthodoxy /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Knox, Zoe Katrina. "Russian society and the Orthodox Church : religion in Russia after communism /." London ; New York : RoutledgeCurzon, 2005. http://catalogue.bnf.fr/ark:/12148/cb39944351p.

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Jovanov, Dejan. "Serbian Orthodoxy on crossroads-between tradition(alism) and civic society : imaginaries of Serbian nation, West and 'Universal' Values in Orthodoxy (Pravoslavlje) Journal, published by the Serbian Orthodox Church in the period 1991-2010." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG052.

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Dans cette thèse je démontre comment les imaginaires de la nation serbe, de l’Occident et des valeurs universelles (démocratie, droits de l’homme et tolérance) véhiculées au sein de la revue ‘Orthodoxie’ (publiée par l’Eglise Orthodoxe Serbe) ont pour but final la préservation de la position sociale de l’Eglise et de ses intérêts en tant qu’une institution religieuse au sein de la société serbe. Cette ‘résistance’ aux changements construit des imaginaires sociaux qui nous appréhendons comme des représentations sociales et ont tendance à (re)devenir la vision dominante de la société serbe. J’étudie le discours de la revue ‘Orthodoxie’ et des acteurs qui y contribuent afin de montrer le processus des créations des imaginaires sociaux et leurs tentatives de se présenter au public et dans la sphère publique comme les courants de pensée dominants concernant la nation serbe, l’Occident et les valeurs ‘universelles’. J’ai répondu aux questions suivantes : - comment la tradition nationale « se traditionalise », la culture nationale s’idéalise et l’identité nationale se sacralise ? - comment l’imaginaire de l’Europe et de la culture européenne/occidentale (‘EUX’) se construisent en opposition à l’imaginaire de la nation serbe (‘NOUS’) ? - comment les valeurs de la démocratie, des droits de l’homme et de la tolérance sont imaginées à travers une telle construction opposée (‘EUX’ versus ‘NOUS’) ?
In this thesis I demonstrate how do the imaginaries of Serbian nation, of Occident and of ‘universal’ Values (democracy, human rights, tolerance), constructed in the journal published by the SOC serve as factors of conservation and protection of the social position of the Church, its social and political interests in the sense of national religious institution in the Serbian society. The ‘resistance’ to change allows the construction of social imaginaries that we comprehend as social representations with a tendency to become (again) or to impose them as a dominant vision of the Serbian society. I studied the discourse in the ‘Orthodoxy’ journal and the social actors that published their articles in order to demonstrate the process of the creation of social imaginaries and the tentative to present them publicly/in the public sphere as dominant currents of social thoughts on Serbian nation, Occident and ‘universal’ values. I answered to the following questions:- The way national tradition is “traditionalized”, national culture is idealized and national identity is sacralized.- How the imaginary of Europe and European/western culture (‘THEM) are constructed in an opposition to the imaginary of a Serbian nation (‘US’)?- How the values of democracy, human rights and tolerance are imagined through this opposed imaginary construction (‘US’ vs ‘THEM’)?
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Schumpert, Raymond Evan. "Contemporary Afrocentric religious expressions of the Pan-African orthodox Christian church as compared to John S. Mbiti's interpretation of African religion." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1996. http://digitalcommons.auctr.edu/dissertations/2397.

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This study examined the similarities and differences between John S. Mbiti's analysis of African religion and the theology of the Pan-African Orthodox Christian Church (P.A.O.C.C.). The study sought to establish whether the similarities represent African retentions and conscious adaptations within the P.A.O.C.C. Five aspects were considered in the analysis of African Religion and the P.A.O.C.C. They are: revelation, god, humanity, savior/messiah and church. The researcher found that within the theology of the P.A.O.C.C. there exist significant African retentions and learned adaptations of African religion that parallel Mbiti's analysis of African religion. The P.A.O.C.C. consider themselves a theological institution with Afrocentric practices and tradition. The conclusions suggest that the Pan-African Orthodox Christian Church is an institution of contemporary Afrocentric religious expression.
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Gotlinsky, Ilya. "The history of the Russian Orthodox autonomous church." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Streeter, Suzanne M. "'One church, one people, one emperor' - strategic challenges for the Serbian Orthodox Church in post-Milosevic Serbian society." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2006. http://library.nps.navy.mil/uhtbin/hyperion/06Jun%5FStreeter.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, June 2006.
Thesis Advisor(s): Anne L. Clunan, Jessica R. Piombo. "June 2006." Includes bibliographical references (p. 91-100). Also available in print.
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Metropulos, Christopher T. "Reaching beyond the parish : radio ministry in the Orthodox Christian Church /." Web site includes daily devotional and weekly newsletter, 2004. http://www.receive.org/.

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Books on the topic "Religion / Orthodox Churches"

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Chrysostomos. Four essays on Orthodox liturgical issues: A collection of liturgical commentaries written from a traditionist Orthdox perspective. Etna, Calif: Center for Traditionalist Orthodox Studies, 1996.

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The way: What every Protestant should know about the Orthodox Church. Salisbury, MA: Regina, 1997.

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Russian society and the Orthodox Church: Religion in Russia after communism. London: RoutledgeCurzon, 2005.

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Davidov, Dinko. War damage sustained by Orthodox churches in Serbian areas of Croatia in 1991. [Belgrade?]: Ministry of Information of the Republic of Serbia, 1991.

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Orthodox Alaska: A theology of mission. Crestwood, NY: St. Vladimir's Seminary Press, 1992.

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Narratives of identity: The Syrian Orthodox Church and the Church of England 1895-1914. Newcastle upon Tyne: Cambridge Scholars Publishing, 2013.

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Cannuyer, Christian. Les Coptes. [Turnhout]: Editions Brepols, 1990.

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The year of grace of the Lord: A scriptural and liturgical commentary on the calendar of the Orthodox Church. Crestwood, N.Y: St. Vladimir's Seminary Press, 2001.

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Pimen. A thousand years of faith in Russia: An interview. Slough, England: St. Paul, 1987.

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Cabasilas, Nicolaus. A commentary on the Divine Liturgy. Crestwood, N.Y: St. Vladimir's Press, 2002.

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Book chapters on the topic "Religion / Orthodox Churches"

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Bumbar, Paul. "A House Divided: The Eastern Churches – Catholic and Orthodox." In International Handbooks of Religion and Education, 843–60. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9260-2_51.

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Stan, Lavinia, and Lucian Turcescu. "The Orthodox Churches and Democratization in Romania and Bulgaria." In Religion and Politics in Post-Socialist Central and Southeastern Europe, 263–85. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137330727_11.

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Zdravkovski, Aleksander, and Kenneth Morrison. "The Orthodox Churches of Macedonia and Montenegro: The Quest for Autocephaly." In Religion and Politics in Post-Socialist Central and Southeastern Europe, 240–62. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137330727_10.

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Maragkoudakis, G. "Eastern Orthodox Church." In Encyclopedia of Psychology and Religion, 1–3. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200139-1.

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Maragkoudakis, Georgios N. "Eastern Orthodox Church." In Encyclopedia of Psychology and Religion, 725–28. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200139.

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Ellis, Jane. "New Legislation on Religion." In The Russian Orthodox Church, 157–90. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24908-4_8.

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Ellis, Jane. "The Reversal of Policy on Religion." In The Russian Orthodox Church, 43–54. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24908-4_4.

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Chaillot, Christine. "The Ethiopian Orthodox Church." In The Wiley-Blackwell Companion to African Religions, 234–40. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118255513.ch15.

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Knorre, Boris. "Religion and the Russian Orthodox Church." In Russia, 105–12. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-56671-3_10.

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Ellis, Jane. "The First Signs of Religious Freedom." In The Russian Orthodox Church, 11–26. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24908-4_2.

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Conference papers on the topic "Religion / Orthodox Churches"

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Ptitsyna, N. V., and A. N. Nikitin. "INDIVIDUAL PROJECT OF LANDSCAPING THE TERRITORY OF THE ORTHODOX CHURCH OF ELIJAH THE PROPHET IN YELNYA SMOLENSK REGION WITH BEAUTIFUL FLOWERING ANNUALS." In STATE AND DEVELOPMENT PROSPECTS OF AGRIBUSINESS Volume 2. DSTU-Print, 2020. http://dx.doi.org/10.23947/interagro.2020.2.380-383.

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This work reflects the environmental formation and improvement of the territory of the Orthodox Church of Elijah the prophet, located at the address Smolensk region, Yelnya, which should create favorable conditions for religious influence on believers and enrich the architectural appearance of the temple.
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2

Chepulianis, Anton, and Anna Titova. "Historical Aspect of Development of Financial and Economic Relations in Religious Organizations of the Russian Orthodox Church." In Proceedings of the Ecological-Socio-Economic Systems: Models of Competition and Cooperation (ESES 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200113.117.

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3

Agapov, Valerii Sergeevich, and Liubov Georgievna Ovda. "Comparative Analysis of Desires and Ideals in the Structure of the Value Sphere of the Personality of Younger Schoolchildren." In International Research-to-practice conference. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-96994.

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The article presents the generalized results of a comparative empirical study of the manifestation of desires and ideals in the structure of the value sphere of the personality of younger school choldren in secular (n=218) and orthodox (n=212) schools. The orientation of meeting the needs of younger schoolchildren and its classification is shown. The analysis of the identified ideals and role models of modern younger schoolchildren is compared with the results of a study of the ideals of children in Germany and America conducted in the early twentieth century. General and specific results of comparative analysis of empirical data are presented. The author proves the need to develop and implement in the practice of spiritual and moral education programs of psychological and pedagogical support for the development of the structure of the value sphere of the personality of younger schoolchildren in cooperation with the school, family and Church. At the same time, the methodological significance of the anthropological principle of education with its religious-philosophical, psychological and pedagogical aspects is emphasized.
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