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Relevant bibliographies by topics / Return to Orthodox Judaism

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Academic literature on the topic 'Return to Orthodox Judaism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Return to Orthodox Judaism"

1

Kaufman, Debra Renee. "Women Who Return to Orthodox Judaism: A Feminist Analysis." Journal of Marriage and the Family 47, no. 3 (August 1985): 543. http://dx.doi.org/10.2307/352257.

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Mühlstein, Jan, Lea Muehlstein, and Jonathan Magonet. "The Return of Liberal Judaism to Germany." European Judaism 49, no. 1 (March 1, 2016): 44–48. http://dx.doi.org/10.3167/ej.2016.490105.

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AbstractThe German Jewish community established after World War Two was shaped by refugees from Eastern Europe, so the congregations they established were Orthodox. However, in 1995 independent Liberal Jewish initiatives started in half a dozen German cities. The story of Beth Shalom in Munich illustrates the stages of such a development beginning with the need for a Sunday school for Jewish families and experiments with monthly Shabbat services. The establishment of a congregation was helped by the support of the European Region of the World Union for Progressive Judaism and ongoing input from visiting rabbis. The twenty years since the founding of the congregation have also seen the creation of the Union of Progressive Jews in Germany, the successful political struggle for a share of the state funding for Jewish communities and the establishment of the first Jewish theological faculty in Germany.

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Lehmann, David, and Batia Siebzehner. "Power, Boundaries and Institutions: Marriage in Ultra-Orthodox Judaism." European Journal of Sociology 50, no. 2 (August 2009): 273–308. http://dx.doi.org/10.1017/s0003975609990142.

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AbstractThe growth in the numbers and influence of ultra-Orthodoxy – the haredim – since the Second World War has changed Judaism worldwide, even though it remains a minority culture. Growth has occurred through the maximization of family size and through the movement of t'shuva (“return”), and it has benefited from state and private subsidies to the institutions of Torah learning (yeshivot and schooling generally), which have become one of the twin pillars of ultra-Orthodoxy. The other pillar is the shidduch, the system of concerted marriage which ensures that more or less everyone gets married, and strengthens the educational institutions which inculcate among prospective brides a preference for a learned husband engaged in full-time study, and for a life devoted to sustaining him.

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Ostrovskaya, Elena A. "Tradition as a Homeland to Return to: Transnational Religious Identity of the Post-Soviet Orthodox Jewry." Changing Societies & Personalities 5, no. 2 (July 9, 2021): 201. http://dx.doi.org/10.15826/csp.2021.5.2.129.

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This article highlights the outcome of a long-term field research into the transnational identity of the post-Soviet Orthodox Jewry. It analyzes biographical interviews taken between 2015 and 2018 in St. Petersburg and Minsk to define the religious identity and day-to-day practices of post-Soviet Orthodox Jews. In this article, I argue that the modern post-Soviet Jewry is a new socio-cultural phenomenon with no historical prototypes. As to the research methodology, it was a combination of the transnational approach, random choice case-study targeting post-Soviet Orthodox communities of Orthodox Jewry in large cities, and the biographical method. The backbone of the post-Soviet Orthodox communities of different strains of Judaism was formed in 1990–2008. It is made up of three generations of men and women born in the late 1940s–1960s, mid-1960s–early 1970s, and the 1980s. Each of these generations is characterized by its own unique pattern of observance, the formation of which is directly conditioned by the circumstances of involvement in religious Jewry. The transnational pattern of observance of the Post-Soviet Orthodox Jews involves the model they confronted at the very beginning of their journey, the model they learned in overseas educational institutions or through incoming envoys and rabbis in the country of residence, and the model of balance between the required and possible in the modern post-Christian and post-atheist environment.

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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (January 1, 2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.

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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in 1958. Rufeisen, while permitted to move to Israel to join a Carmelite monastery in Haifa, was denied the right to immediate citizenship of Israel which the Law of Return guarantees to all bona fide Jews. And this particular Soloveitchik has largely been forgotten, given the limits of Jewish interest in the New Testament and of Christian attention to rabbinic literature. This article explores the complex and vexing questions that the careers of these two men raise about the elusive distinctions between Judaism and Christianity, on the one hand, and, on the other, between the Jewish religion and Jewish national identity.

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Seppälä, Serafim. "Forsaken or Not? Patristic Argumentation on the Forsakenness of Jews Revisited." Review of Ecumenical Studies Sibiu 11, no. 2 (August 1, 2019): 180–98. http://dx.doi.org/10.2478/ress-2019-0014.

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Abstract After the Shoah, the Catholic-Jewish dialogue has reached considerable intellectual depth, existential honesty, theological advancement and thematic width. The Orthodox Church, however, has hardly started its process of reconciliation. At the heart of the problem is the patristic argumentation on the forsakenness of the Jews, which in the Early Church was organically connected with the truth of Christianity. The patristic authors, however, were largely ignorant of the theological developments of Rabbinic Judaism and thus based their reasoning on mistaken presuppositions. In our times, this is especially clear with the patristic argument that it is perpetually impossible for the Jews to return to rule their Holy Land and Jerusalem.

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Siebzehner, Batia, and Leonardo Senkman. "Drawing the Boundaries of Non-Catholic Religions in Argentina and Brazil: Conversion to Islam and the Return to Orthodox Judaism (Teshuva)." International Journal of Latin American Religions 3, no. 1 (April 22, 2019): 40–67. http://dx.doi.org/10.1007/s41603-019-00069-z.

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8

von Wussow, Philipp. "Postsecular Jewish Thought: Franz Rosenzweig, Alexander Altmann, Leo Strauss." Religions 15, no. 4 (March 29, 2024): 430. http://dx.doi.org/10.3390/rel15040430.

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This article traces the emergence of what is nowadays called “postsecular” religion from German-Jewish philosophy of the 1920s and 1930s. The three different cases of Franz Rosenzweig, Alexander Altmann, and Leo Strauss impel us to pay particular attention to a few recurring argumentative and rhetorical strategies. The emergence of postsecularism marks a shift in the epistemic foundations of Jewish religious thought, which had long been under pressure from secular European thought. Beginning with Rosenzweig, Jewish philosophy used secular categories of European philosophy to facilitate a return to the foundations of Judaism, eventually turning against what it sees as the epistemic weaknesses of secularism itself. This article traces the new phenomenon to Rosenzweig’s evolving view of secularism, especially to his ridicule of Siegfried Kracauer’s secular messianism, before examining a few key arguments in his book The Star of Redemption (1921). A brief discussion of Alexander Altmann’s writings of the early 1930s provides that even modern Orthodox Jewish thought, which had never been “secular”, used postsecular categories and arguments to make the philosophical case for orthodoxy. Leo Strauss’s introduction to his Philosophy and Law (1935) provides a far more elaborated form of Rosenzweig’s argument. As this article seeks to show, postsecular Jewish thought comes with a slight twist of epistemic relativism, particularly when it comes to the juxtaposition of the Biblical and scientific “world-views”. But here it merely draws the full consequences of modern science, beating scientism with its own weapons. Furthermore, religious thought in the 20th century had no other option than to rebuild itself on postsecular grounds.

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Hood, John Y. B. "Inimici nostri: Jews as heretics and heretics as judaizers in Jerome and Augustine." Vox Patrum 68 (December 16, 2018): 341–53. http://dx.doi.org/10.31743/vp.3363.

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In their polemical as well as their ostensibly non-polemical writings, SS. Jerome and Augustine refer to the Church’s enemies as an unholy triad: Jews, pagans, and Christian heretics. These inimici, they assert, are linked by their common failure to accept the Gospel of the orthodox Catholic Church, as well as by the root cause of their unbelief: pride, which leads them to resist the truth. In this article, I focus on the links Jerome and Augustine purport to find between Judaism and Christian heresy. I draw from polemical and non-polemical works by both writers, including Jerome’s biblical commentaries and anti-Pelagian treatises, and Augustine’s De Civitate Dei as well as his writings adversus Jews, Donatists, and Pelagians. In addition to identifying the doctrinal commonalities that Jerome and Augustine assert exist between Judaism and Christian heresy, I examine the often-similar rhetorical devices employed by both writers in their denunciations of these inimici. The article concludes by speculating on the possible roots of these denunciations in the authors’ doubts and insecurities, and notes that, paradoxically, Jerome and Augustine’s epistemological doubts regarding divine election led them to retain a measure of hope for their theological enemies, and so to counsel tolerance toward them.

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Khan, Dr Ahmad Khalid, Dr Omar Abdullah Al Aboud, and Dr Syed Mohammad Faisal. "Muamma (conundrum) of Riba (Interest and Usury) in Major Religions in General and Islam in Particular." International Journal of Social Sciences and Humanities Invention 5, no. 2 (February 21, 2018): 4438–43. http://dx.doi.org/10.18535/ijsshi/v5i2.08.

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Author did courage to undertake this project with his limited knowledge of Religion, therefore, he seek apology in advance with the readers if any mistake has been committed. This paper has no religious relevance rather author has strived to uplift the pride of Interest and rent by making study in different major religion. The paper entitled, “Muamma (conundrum) of Riba (Interest and Usury) in Major Religions in General and Islam in Particular” It is an attempt to study the indication given by the religion that why it is haram. Interest is a very interesting thing; almost in all major religion Riba (Interest and Usury) is Haram including Judaism, however one side in Judaism, the Torah and Talmud encourage the granting of loans if they do not involve interest, on the other hand the halakhah [applicable Jewish law] regarding free loans apply only to loans made to other Jews but it is permissible to make loans with Riba (Interest and Usury) to non-Jews. Yet Riba (Interest and Usury) is Haram in most of the major religion because it disturbs the social fabric, it perturbs the connection which people share, which can facilitate to form an ethnically rich and in a social context cohesive community, Honestly speaking Riba (Interest and Usury) is not only the perpetrator for it, but Riba (Interest and Usury) is one of the cause for it. On the other hand, where the purpose is for utilization when one has for some cause or other gone astray his earnings, to insist a fixed return where no homecoming is produced is frequently considered as iniquitous. Especially so if the collateral demanded is the house in which the borrower lives or land from the prospect turn out of which he expects to pay back the loan. All the way through the era, currency providers have used the first type of case to defend their business. Ironically it is their appliance of it to the second set of circumstances that twisted the ground for the second type of spat. Nevertheless, by the last part of the thirteenth century a number of causes emerged which greatly destabilized the influence of the Orthodox Church. In due course, the reformist faction, led by Luther (1483-1546) and Zwingli (1484-1531), approved to the charging of Riba (Interest and Usury) on the entreaty of human limitation

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Dissertations / Theses on the topic "Return to Orthodox Judaism"

1

Schonfeld, Bella. "Orthodox Jewish professional women who return to school for graduate degrees during their midlife years /." Access Digital Full Text version, 1989. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10857114.

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Stern, Nehemia. ""Post-Orthodoxy" an anthropological analysis of the theological and socio-cultural boundaries of contemporary Orthodox Judaism /." Diss., Online access via UMI:, 2008.

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Zeliger, Shira. "Educating an orthodox feminist male and female /." Waltham, Mass. : Brandeis University, 2009. http://dcoll.brandeis.edu/handle/10192/23232.

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Danyluk, Angie. "Living feminism and orthodoxy orthodox Jewish feminists /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ27343.pdf.

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Light, Katherine. "Inside-out, outside-in Yeshivat Chovevei Torah's open orthodoxy transmitted, absorbed, and applied /." Waltham, Mass. : Brandeis University, 2008. http://dcoll.brandeis.edu/handle/10192/22927.

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Freud-Kandel, Miri. "Minhag Anglia : The transition of modern orthodox Judaism in Britain." Universität Potsdam, 2012. http://opus.kobv.de/ubp/volltexte/2012/6150/.

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Die Hauptströmung der orthodoxen jüdischen Gemeinschaft in Großbritannien, die vollständig integriert ist und am britischen Leben teilnimmt, scheint in gewisser Hinsicht, als ein beispielhaftes Modell für ein modernes orthodoxes Judentums gelten zu können. Der Begriff „Minhag Anglia” kann jedoch auch verwendet werden, um die oftmals unsystematisch von statten gehende Vermischung von Jüdischkeit und Britentum zu beschreiben, die als anglo-jüdische Lebensweise charakterisiert werden kann. In diesem Beitrag wird in Erwägung gezogen, ob der allgemein unreflektierte Charakter des „Minhag Anglia” es ausschließe, dass dieser als eine Strategie des modernen orthodoxen Judentums fungiere.
In certain respects the mainstream Orthodox Jewish community in Britain, fully engaged and integrated into British life, appears to offer an exemplar of a Modern Orthodox Judaism. However the term minhag Anglia may be used to capture the nature of the often unsystematic blending of Jewishness and Britishness that can characterise Anglo-Jewish practice. This paper considers whether the broadly unthinking nature of minhag Anglia precludes its ability to function as a strategy for Modern Orthodox Judaism.

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Valins, Oliver Antony. "Identity, space and boundaries : ultra-orthodox Judaism in contemporary Britain." Thesis, University of Glasgow, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.344118.

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Lubitch, Ronen. "Dialektikah verharmoniyah betefisot hahistoryah vehameshihiyut shel ha-Rav Kook." Master's thesis, University of Cape Town, 1993. http://hdl.handle.net/11427/18612.

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Added title page in English: Dialectics and harmony in the concepts of history and messianism of Rav Kook.
This essay will attempt to examine Rav Kook's corpus of thought from the viewpoint of its systems of methodological foundations: dialectic and harmonistic. These two elements are the dominant components of his thought, both from the methodological and ontological aspects. As to the harmonistic element, it should be noted that Rav Kook's entire corpus of thought is stamped with the idea of monistic unity, and he believes in the unity of existence from the point of view of ontological monism. The monism is inherent even in the center of the theoretical method, or in the words of Rav Kook: "The various thoughts actually don't contradict each other, everything is but a unitary revelation which appears in different sparks".

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Cohn, Zentner Naomi. "Sephardic influences in the liturgy of Ashkenazic Orthodox Jews of London." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82697.

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This thesis examines Sephardic melodies that were adopted into the liturgy of the Ashkenazic Jews in London during the early twentieth century. The work begins by presenting a history of Sephardic and Ashkenazic Jews from the time they settled in England to the end of the nineteenth century. Through an analysis of social and religious changes taking place among English Jews of the nineteenth century, this thesis explicates reforms in the synagogue service that led to the inclusion of polyphonic music into the synagogue and eventually, to the incorporation of Sephardic melodies into Ashkenazic synagogue practice. The attempt to canonize the music of Ashkenazic Jews in England was manifested in the widely successful Handbook of Synagogue Music (1889, revised 1899). The second edition is the focus of this thesis. Edited by Francis Lyon Cohen and David M. Davis under the auspices of the United Synagogue and the Chief Rabbi, this volume included Ashkenazic pieces by English as well as non-English Jewish composers. Fifteen melodies of Sephardic origin from the Sephardic compilation The Ancient Melodies, compiled by David de Sola and Emanuel Aguilar in 1857, as well as from The Music Used in the service of the West London Synagogue of British Jews, compiled by Charles Verrinder in 1880 were included in the 1899 edition of the Handbook. This thesis examines the reasons these Sephardic melodies were chosen for inclusion by the editors of the Ashkenazic Handbook during a period of reform.

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Simon, John Ian. "A study of the nature and development of orthodox Judaism in South Africa to c.1935." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/16096.

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Summary in English.
Bibliography: pages 199-208.
This dissertation examines the manner in which Orthodox Judaism developed in South Africa from the foundation of the first congregation in 1841 up to about 1935, and considers what distinctive features, if any, characterised South African Judaism. Locating the emergence of South African Judaism within the context of Western and European Judaism, the dissertation examines the interaction which developed between those Jews who derived from Anglo-Jewry and, to a lesser extent, from German-Jewish stock, on the one hand, and those who came from Eastern Europe, particularly after 1880, on the other hand. At all times, the impact of the wider South African context on the nature of South African Judaism is considered. The harsh realities of the need to make a living in what was at, first an alien environment led to South African Jews having to abate, if not entirely abandon, the canons of strict religious observance. The dissertation examines in greater detail the main centres where the Jewish communities established themselves. Particular attention is given to Cape Town and Johannesburg where the larger communities had set themselves up, but the opportunity is also taken to examine smaller communities such as Durban, Port Elizabeth, Bloemfontein and Kimberley. There were also particular features of the so called "three digit communities", i.e. those having no more than a thousand souls, which constituted an important section of the South African Jewish community, those who settled in the smaller country towns and whose religious life took on a certain character. The dissertation then proceeds to examine the principal influences which determined how the South African Jewish community took shape. Amongst these influences were the authority of the Chief Rabbinate of the United Kingdom, which was particularly important whilst the community consisted primarily of Jews of Anglo-Jewish origin; and the way in which this influence gradually lessened as the community became more independent and as the Eastern European section began to predominate. The background and mind-sets of the Jews from Eastern Europe played a very important part in the way the community shaped itself. Other influences which were brought to bear included the Zionist movement, the internal authority of the important religious figures and institutions such, as the Ecclesiastical Courts, Batei Din, and the influence of particularly important charismatic and influential lay leaders. A fairly close examination is conducted of the most important religious leaders during the period under review. A special chapter is devoted to the issue of proselytism and the way in which it presented itself and was perceived and encountered by the South African Jewish community. The dissertation concludes with some general arguments contending for the homogeneity of the South African Jewish community; with some indication as to what identifiable characteristics it assumed and how its future would have been viewed in 1935; the comments bringing the matter up to the modern day.

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Books on the topic "Return to Orthodox Judaism"

1

Schiller, Mayer. The road back: A discovery of judaism without embellishment. 3rd ed. Jerusalem: Feldheim Publishers, 2001.

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2

Aharon, Shṿarts Yoʼel ben, ed. Ḥazon ha-teshuvah: Ha-meḳorot sheba-Torah la-tofaʻah ha-muflaʼah shel shivat ha-ʻam el ḳiyum ha-Torah be-yamenu. Yerushalayim: Hotsaʼat Devar Yerushalayim, 1985.

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Ṿeber, Ran. Teshuvah Shelemah: Derakhim li-teshuvah meʼuzenet. [Israel]: h. mo. l., 2009.

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Segel, Landaʼu Yehudah. Eśa ʻenai el he-harim. [Tel Aviv]: Ṭeraḳlin, 1990.

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Ṿeber, Ran. Teshuvah Shelemah: Derakhim li-teshuvah meʼuzenet. [Israel]: h. mo. l., 2009.

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(ʻAmutah), Nifgeʻe ha-ḥazarah bi-teshuvah. ha-Emet ʻal tofaʻat ha-hitḥardut: (ha-ḥazarah bi-teshuvah). Tel Aviv: "Nifgeʻe ha-ḥazarah bi-teshuvah" (ʻAmutah), 1986.

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Greenberg, Richard H. Pathways: Jews who return. Northvale, N.J: Jason Aronson, 1997.

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Kaufman, Debra R. Rachel's daughters: Newly Orthodox Jewish women. New Brunswick: Rutgers University Press, 1991.

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Shṿarts, Yoʼel ben Aharon. Mahpekhat ha-teshuvah shebe-yamenu: ʻal ha-hitʻorererut la-ḥazarah el ha-Yahadut ha-mitḥazeḳet bi-teḳufah zo. [Israel]: ha-Mosad le-ʻidud limud ha-Torah, 1998.

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Granot, Moshe. Śiḥot ʻim ḥozer bi-teshuvah. Ramat Efʻal: Hotsaʼat "ʻAm ḥofshi", 1999.

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Book chapters on the topic "Return to Orthodox Judaism"

1

Lockman, Michael, Erich Kauffman, Elizabeth Maynard, and Rabbi Avraham Chaim Bloomenstiel. "Orthodox Judaism." In Encyclopedia of Psychology and Religion, 1672–75. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9240.

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Brown, Benjamin. "Orthodox Judaism." In The Blackwell Companion to Judaism, 311–33. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470758014.ch18.

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Lockman, Michael, Erich Kauffman, Elizabeth Maynard, and Rabbi Avraham Chaim Bloomenstiel. "Orthodox Judaism." In Encyclopedia of Psychology and Religion, 1262–66. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9240.

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Cohn-Sherbok, Dan. "Orthodox Judaism." In Modern Judaism, 25–49. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230372467_2.

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Robinson, Ira. "18. Orthodox Judaism." In Canada's Jews, edited by Ira Robinson, 277–81. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110275-019.

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Mattuck. "Liberal Judaism and Orthodox Judaism." In The Essentials of Liberal Judaism, 128–40. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003333555-15.

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Wurtzburger, Walter S. "Orthodox Judaism and Human Purpose." In Religion and Human Purpose, 105–22. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-3483-2_5.

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Stadlan, Noam. "Abortion from the Perspective of Orthodox Judaism." In Abortion, 23–35. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63023-2_3.

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Dashefsky, Arnold, and Ira M. Sheskin. "Orthodox Judaism in the US: Retrospect and Prospect." In American Jewish Year Book 2016, 3–8. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-46122-9_1.

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Klapheck, Elisa. "Ezekiel: The Prophet of Return (1942)." In Margarete Susman - Religious-Political Essays on Judaism, 99–116. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-89474-0_6.

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Conference papers on the topic "Return to Orthodox Judaism"

1

Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.

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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.

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CHIRCEV, Elena. "Reflection of the Other in the Byzantinologist Gheorghe C. Ionescu’s Lexicographic Pursuits." In The International Conference of Doctoral Schools “George Enescu” National University of Arts Iaşi, Romania. Artes Publishing House UNAGE Iasi, 2023. http://dx.doi.org/10.35218/icds-2023-0002.

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Teacher, conductor, Byzantine musicologist, Gheorghe C. Ionescu (1920- 1999) devoted the last years of his life to researching the history of Romanian Byzantine music and published in specialized journals several comprehensive papers that address various topics and bring back in focus personalities of the past. Due to his solid musical and theological training, guided by prestigious teachers from the interwar period, the distinguished musician had a rich artistic and cultural contribution to the second half of the previous century. The change of the political regime in Romania allowed him to return to the pursuits of his adolescence and youth and to continue his research of Orthodox church music in Romania. Along with his papers at various scientific events and the published studies, his tireless work materialized, soon after 1989, in the writing of a lexicon dedicated exclusively to those who had researched Romanian Byzantine music, in 1997. It was followed by a chronological dictionary, the foreword of which was written by the academician Virgil Cândea, who appreciated the importance of the book and the quality of Teacher Ionescu’s work. Entitled Muzica bizantină în România [Byzantine Music in Romania], the book appeared posthumously, through the care of his family, in 2003. Although the centenary of his birth passed almost unnoticed, both productions are valuable working tools for all those who will continue to value Orthodox church music in our country. One more reason to evoke this personality who put a lot of passion in illustrating the richness and beauty of music sung in Romanian churches, two decades after the book was printed.

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Андросова, Т. В. "Finland as a Part of the Russian Empire 1809–1917: A State within a State." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.018.

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Географический фактор играет двоякую роль в истории Финляндии и ее взаимоотношений с внешним миром. С одной стороны, территориальное положение на окраине Европы обусловило то, что финны сравнительно поздно включились в цивилизационный процесс. С другой стороны, земли, омываемые водами дальних заливов Балтийского моря, находятся в одном из наиболее важных со стратегической точки зрения европейских регионов. Хотя к «финским территориям» издавна проявляли интерес также Англия, Германия и Франция, влияние извне связано для финнов прежде всего с соперничеством ближайших соседей. Политический вакуум, в котором финны пребывали вплоть до начала XI в., пытались заполнить с запада – Швеция и римскокатолическая церковь, с востока – Россия (Великий Новгород) и православная церковь. Первая граница между Швецией и Россией была установлена в 1323 г. Согласно Ореховскому мирному договору Швеция получила юго-западные и западные финляндские территории, Россия – Восточную Карелию. В XVIII в. Россия приступила к поэтапному возвращению финляндских земель, присоединив Финляндию по итогам войны 1808–1809 гг. В границах архиконсервативной Российской империи родилось и постепенно оформилось финляндское государство западного типа. Финляндия получила широкую политическую и экономическую автономию – правительство, четырехсословный орган народного представительства (сейм), налоговую и финансовую систему, свое гражданство, валюту и пр. Финляндию от новой метрополии изначально отделяла таможенная граница. Главой законодательной власти являлся император, управлявший Финляндией на основе коренных законов (конституции) шведского времени. Будучи частью Российского государства, Финляндия постепенно стала политической общностью, а также одним из наиболее экономически развитых регионов империи. Уступки со стороны России были связаны с необходимостью обеспечить безопасность западной границы. The geographical factor plays a twofold role in the history of Finland and its relations with the outside world. On the one hand, the territorial situation on the edge of Europe caused the Finns to join the civilizational process relatively late. On the other hand, the lands washed by the waters of the far reaches of the Baltic Sea are located in one of the most strategically important European regions. Although England, Germany and France have long been interested in the "Finnish territories", external influence for Finns is primarily connected with the hostility of their closest neighbors. It was the political vacuum in which the Finns remained until the beginning of the XI century, that Sweden and the Roman Catholic Church tried to fill from the west, Russia (Veliky Novgorod) and the Orthodox Church – from the east. The first border between Sweden and Russia was established in 1323. According to the Orekhov Peace Treaty, Sweden received the southwestern and western Finnish territories, Russia – East Karelia. In the XYIII century Russia began the gradual return of the Finnish lands, annexing Finland after the results of the war of 1808–1809. Within the borders of the arch-conservative Russian Empire, a Western-type Finnish state was born and gradually took shape. Finland received a wide political and economic autonomy – the government, the four–member body of the People's representation (Seim), the tax and financial system, its citizenship, currency, etc. Finland and the new metropolis were initially separated by the customs border. The head of the legislative power was the emperor, who ruled Finland on the basis of the fundamental laws (constitution) of the Swedish period. Being a part of the Russian state, Finland gradually became a political community, as well as one of the most economically developed regions of the empire. Russia's concessions were determined by the need to ensure the security of the western border.

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