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Journal articles on the topic 'Rights of Orthodox'

Author: Grafiati

Published: 28 May 2022

Last updated: 31 July 2025

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1

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 (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 b

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Cherenkov, Mychailo. "Human rights, "orthodoxy" and "heresy": philosophical and religious framework of interpretations." Religious Freedom 1, no. 19 (2016): 60–66. http://dx.doi.org/10.32420/rs.2016.19.1.925.

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Post-secularism activates the role of religions in problematic and redefining seemingly inviolable foundations, axial ideas, key modernist concepts, including "human rights." It is worth noting that religious leaders and theologians evaluate "human rights" not only externally - as a political theory, ideology or even a separate religion, but each time they raise the question of the internal connection between Christianity and "human rights", which can acquire forms as "Orthodoxy", and "heresy". Attention to this connection, its forms and interpretations is exacerbated to the extent that the mo

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Corrigan, Daniel P. "From concept to conceptions: Can the Broad View overcome the debate between orthodox and political theories of human rights?" European Journal of Political Theory 19, no. 3 (2019): 417–25. http://dx.doi.org/10.1177/1474885119890057.

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In Humanity without Dignity, Sangiovanni offers an interesting new approach to human rights theory called the “Broad View” (BV) of human rights. The BV involves an innovative attempt to overcome the debate between orthodox and political theories of human rights. While orthodox and political theories each capture certain roles or functions that human rights have in practice, it remains unclear how to reconcile some of their differences. The BV seeks to resolve this debate by drawing a distinction between the concept and particular conceptions of human rights. It offers a general concept of huma

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Keren-Kratz, Menachem. "Inclusion Versus Exclusion in Intra-Orthodox Politics: Between Agudat Israel and Hungarian Orthodoxy*." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 2 (2020): 195–226. http://dx.doi.org/10.1093/mj/kjaa002.

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Abstract Ever since the concept of Jewish Orthodoxy emerged in the early-19th century, and especially after Jews were awarded equal civic rights in the 1860s, several religious leaders sought to establish Orthodox organizations. They, however, faced two main obstacles: first, the concept of an Orthodox organization was new to Jewish history and conservative rabbis automatically opposed anything new and condemned it as “modern.” Second, an Orthodox organization meant a religious jurisdiction superior to that of the local rabbis who were reluctant to give up the full authority they enjoyed. Foll

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Kravchenko, Elena V. "The Matter of Race: Brotherhood of St. Moses the Black and the Retelling of African American History through Orthodox Christian Forms." Journal of the American Academy of Religion 89, no. 1 (2021): 298–333. http://dx.doi.org/10.1093/jaarel/lfab025.

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Abstract This article looks at how contemporary African American converts to Orthodox Christianity, specifically the members of the Brotherhood of St. Moses the Black,1 use religion to understand and remember the struggle of Black people against racial discrimination in the United States. As I examine how practitioners interpreted and preserved African American history—the attempts to abolish slavery, the fight to end lynching, and the Civil Rights movement—through Orthodox forms of materiality, I demonstrate that African Americans drew on an established tradition to authorize new ways of prac

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KORNIENKO, N. V. "PUBLIC OPINION ON RELIGIOUS PRIVILEGES IN THE REPUBLICS OF THE NORTH CAUCASIAN FEDERAL DISTRICT OF THE RUSSIAN FEDERATION: ETHNICSOCIOLOGICAL ANALYSIS." Historical and social-educational ideas 10, no. 3/2 (2018): 111–19. http://dx.doi.org/10.17748/2075-9908-2018-10-3/2-111-119.

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The article is based on materials of ethnic-sociological research conducted in 2016 on the territory of the republic of the North Caucasus Federal District of the Russian Federation: Republic of North Ossetia-Alania, Chechen Republic, Karachay-Cherkess Republic, Republic of Ingushetia, Republic of Dagestan, Kabardino- Balkarian Republic. The survey involved 1200 respondents - 200 people from each republic. The article analyzes the question of the validity of granting state and legal privileges of religious organizations. Respondents were asked to express their opinion about granting the state

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Franken, Leni, and François Levrau. "Rejecting “Controversial” Issues in Education: A Case Study of Ultra-Orthodox Jewish Schools in Belgium." Religions 11, no. 4 (2020): 214. http://dx.doi.org/10.3390/rel11040214.

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In liberal democracies, fundamental rights and freedoms can conflict, and if they do, it is not always clear which right the state should prioritize. Should the right of parents to choose education in line with their own convictions prevail, or should the right of children to be prepared for a future life in a liberal democratic society be given more moral weight? While the former might lead to establishing and subsidizing orthodox religious schools, the latter implies “liberal”, “autonomy-facilitating” education. In order to make this tension concrete, we focus on a case study of an ultra-ort

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8

Laitila, Teuvo. "The Russian Orthodox Church and Human Rights." Journal of Contemporary Religion 30, no. 2 (2015): 337–40. http://dx.doi.org/10.1080/13537903.2015.1025570.

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9

Bender, Cory. "The Russian Orthodox Church and Human Rights." Review of Faith & International Affairs 14, no. 1 (2016): 102–4. http://dx.doi.org/10.1080/15570274.2016.1145468.

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10

Guglielmi, Marco. "The Romanian Orthodox Church, the European Union and the Contention on Human Rights." Religions 12, no. 1 (2021): 39. http://dx.doi.org/10.3390/rel12010039.

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Since the 1990s, there has been conflictual interactions between Orthodox Christian churches and human rights in South Eastern Europe, especially during the process of European integration. In this work, I shall concentrate on the case of the Romanian Orthodox Church and explore its current position towards human rights that has developed within the context of EU membership. Focusing on the influence that European integration has had on the Romanian Orthodox Church, I hypothesise a re-orientation of the latter from a position of closure and a general rejection of human rights in the direction

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Guglielmi, Marco. "The Romanian Orthodox Church, the European Union and the Contention on Human Rights." Religions 12, no. 1 (2021): 39. http://dx.doi.org/10.3390/rel12010039.

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Since the 1990s, there has been conflictual interactions between Orthodox Christian churches and human rights in South Eastern Europe, especially during the process of European integration. In this work, I shall concentrate on the case of the Romanian Orthodox Church and explore its current position towards human rights that has developed within the context of EU membership. Focusing on the influence that European integration has had on the Romanian Orthodox Church, I hypothesise a re-orientation of the latter from a position of closure and a general rejection of human rights in the direction

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Rogatin, V. N. "Systemic Discrimination of the Russian Orthodox Church in European Countries." Orthodoxia, no. 1 (September 27, 2023): 185–201. http://dx.doi.org/10.53822/2712-9276-2022-1-185-201.

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This article examines and analyzes the discriminatory processes in Ukraine against the Ukrainian Orthodox Church and the discriminatory processes in the European Union countries against the Russian Orthodox Church. It specifi es the major publications highlighting the facts of discrimination against the Ukrainian Orthodox Church in Ukraine. The article also mentions the documents of the European Parliament, which have been used as the justifi cation for restricting the activity of the Russian Orthodox Church. These documents have become an aid for the introduction of unprecedented targeted san

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Brüning, Alfons. "Orthodox Theology in Dialogue with Human Rights: Some Considerations on Current Themes, Problems, and Perspectives." Exchange 45, no. 4 (2016): 382–98. http://dx.doi.org/10.1163/1572543x-12341415.

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The article explores several critical themes in the dialogue between Eastern Christian theology and the concept of Human Dignity and Rights. Despite the publication of a basic document on the issue by the Russian Orthodox Church in 2008 this dialogue currently has reached a dead end. There is some agreement with the Human Rights idea, but a mainstream among Orthodox theologians remains skeptical. Critical issues are to be found in divergent understandings of human dignity, and — more or less derived from that — in emphases on either ‘freedom’ or ‘morality’ as guiding principles structuring the

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Stojanović, Nataša. "Animals and orthodox Christianity." Zbornik radova Pravnog fakulteta Nis 60, no. 92 (2021): 79–95. http://dx.doi.org/10.5937/zrpfn0-34085.

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Religion has always had a special impact on man's attitude towards animals. In this context, this paper explores the correlation between animal welfare and Orthodox Christianity, with specific reference to the position of the Serbian Orthodox Church on this issue. The research has been conducted with the aim of examining the links between animals and Orthodox Christianity, establishing whether the official position of the Serbian Orthodox Church (SOC) promotes animal welfare, and whether its activities embody the recognition and protection of animal rights. For the purposes of this paper, the

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15

Anisimov, M. I. "THE RUSSIAN DIPLOMACY IN PROTECTING THE RIGHTS OF THE ORTHODOX CHRISTIANS IN THE POLISH-LITHUANIAN COMMONWEALTH IN THE REIGN OF ELIZABETH PETROVNA (1741-1761)." Izvestiya of Samara Scientific Center of the Russian Academy of Sciences. History Sciences 4, no. 3 (2022): 74–87. http://dx.doi.org/10.37313/2658-4816-2022-4-3-74-87.

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From the first months of the reign of Elizabeth Petrovna the Russian royal court ordered diplomats in Dresden and Warsaw to make statements in defense of the rights of Orthodox Christians in the Polish-Lithuanian Commonwealth. Their rights were violated by the forcible seizure of churches and the conversion of Orthodox Christians to Uniatism, as well as the oppression of Orthodox Christians by Catholic magnates, noblemen and priests. By the 1740s, of the four Orthodox dioceses in the Polish-Lithuanian Commonwealth, which the Polish authorities pledged to protect in 1686, only one remained, the

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Bordeianu, Radu. "Orthodox Observers at the Second Vatican Council and Intra-Orthodox Dynamics." Theological Studies 79, no. 1 (2018): 86–106. http://dx.doi.org/10.1177/0040563917744818.

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Since Vatican II was convened as an ecumenical council, most Orthodox autocephalous churches initially refused to send observers without full voting rights. For non-theological reasons, Russia was the exception that sent observers to the first session. Other Orthodox churches followed suit at later sessions. Despite their inability to vote or speak at plenaries, Orthodox delegates contributed to the Council’s documents, ecumenical openness, attitude towards communism, and from a humanitarian perspective. By granting Orthodox observers a prominent role, Vatican II represents a model of ecumenic

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Blacker, David. "Proceduralism and the Orthodox Backlash against Students' Rights." American Journal of Education 108, no. 4 (2000): 318–55. http://dx.doi.org/10.1086/444251.

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18

Igneski, Violetta. "A sufficiently political orthodox conception of human rights." Journal of Global Ethics 10, no. 2 (2014): 167–82. http://dx.doi.org/10.1080/17449626.2014.933441.

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Stanciu, Teofil. "Human Rights in Two Eastern Orthodox Official Documents: An Analysis from a Public Theology Perspective." Perichoresis 20, no. 5 (2022): 59–72. http://dx.doi.org/10.2478/perc-2022-0030.

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Abstract This paper represents a critical analysis of Eastern Orthodox perspective on Human Rights in two important official documents issued by some of the most prominent patriarchates: Moscow and Constantinople. They are compared and looked at from a public theology’s point of view as outlined by Max Stackhouse. At the same time, in this article it will be emphasized the fact that the same Eastern Orthodox theological tradition is to be credited for two significantly different approaches on the topic at hand. The recorded differences are to be interpreted in such a manner as to account for a

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Rybin, D. V. "The idea of freedom of conscience in the views of liberal legalists in the Russian Empire: from theory to practice. Second half of the XIX – early XX century." Vestnik of Samara University. History, pedagogics, philology 31, no. 2 (2025): 42–51. https://doi.org/10.18287/2542-0445-2025-31-2-42-51.

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In the Russian Empire in the second half of the XIX century, issues of freedom of conscience and religion became a matter of some urgency. Orthodox Christians enjoyed complete freedom, as did some large non-Orthodox denominations with certain restrictions. At the same time, a number of large religious groups and all sects were subjected to various restrictions to a greater or lesser extent. This discrimination, accompanied by an attack on religious rights, especially intensified in the 1880-ies and 1890-ies. This policy was met with protest from the liberal intelligentsia of Russia. Its leader

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Kozelsky, Mara. "A Borderland Mission: The Russian Orthodox Church in the Black Sea Region." Russian History 40, no. 1 (2013): 111–32. http://dx.doi.org/10.1163/18763316-04001007.

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Turning to the Russian Empire’s southern borders, Mara Kozelsky assesses Orthodox missions in the provinces of “New Russia” on the northern coast of the Black Sea with a focus on the work of Archbishop Innokentii (Borisov) in the mid-nineteenth century and his attempts to strengthen Orthodoxy in this ethnically and confessionally diverse region. Kozelsky argues that Orthodox leaders saw the Orthodox faith, rather than language or culture, as the key to assimilation into the empire, but that they respected the juridical stature of Muslims and various Protestant groups and worked around rights g

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Walters, Philip. "Turning Outwards or Turning Inwards? The Russian Orthodox Church Challenged by Fundamentalism." Nationalities Papers 35, no. 5 (2007): 853–79. http://dx.doi.org/10.1080/00905990701651836.

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The 1997 Russian law on religion recognizes Orthodoxy, Islam, Judaism, and Buddhism as the “traditional religions” of Russia. These religions see themselves as having an important role to play in achieving social stability, and particularly in overcoming religious “extremism” and the perceived threat it poses to society. “Traditional'” religions stand shoulder to shoulder, explaining that the values they champion tend towards the creation and preservation of peace and reconciliation in society, and that, moreover, these are shared values, common to all “traditional'‘ religions. Indeed, the pri

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Nedzelska, Yuliya Kostyantynivna. "Lifestyle of Orthodox believer." Ukrainian Religious Studies, no. 46 (March 25, 2008): 135–46. http://dx.doi.org/10.32420/2008.46.1923.

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In the modern world, where the process of secularization is increasingly deepening, the attitude towards the person, understanding of his nature and purpose are changing. In the system of modern secular humanitarian knowledge of civil rights, man is seen not as an image of God, but as a self-contained object. In this connection, the life of the modern man is changing. Despite the fact that the Orthodox Church has not changed its views on man as an image of God, the lifestyle of its believers is still changing at a rapid pace under the influence of today.

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Hara, Abubakar Eby. "Book Review: Author: Al Khanif; Title: Religious Minorities, Islam, and The Law: International Human Rights and Islamic Law in Indonesia; Publisher: Routledge, 2021." Journal of Southeast Asian Human Rights 5, no. 1 (2021): 94. http://dx.doi.org/10.19184/jseahr.v5i1.24717.

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This book examines religious minority rights in Islam in Indonesia from the international and local human rights perspectives. Its main contribution lies in the effort to find Indonesia's uniqueness in managing minority rights in religion. This study leads the author to a rich discussion of how international human rights through its activists spread the need for freedom of every citizen and how advocates of religious orthodoxy respond to it. In contrast to analysts who use the dichotomous view of the acceptance or rejection of international human rights values, the author sees complexity in

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Williams, Daniel K. "When the Canaanite Conquest Met the Enlightenment: How Christian Apologists of the English Enlightenment Harmonized the Biblical Canaanite Conquest with the Moral Values of the Eighteenth Century." Church History 90, no. 3 (2021): 579–602. http://dx.doi.org/10.1017/s0009640721002146.

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AbstractThis article examines British and American Christian apologists’ reinterpretation of the biblical account of the Canaanite conquest in response to concerns about natural rights and ethical behavior that emerged from the English Enlightenment. Because of Enlightenment-era assumptions about universal rights, a new debate emerged in Britain and America in the eighteenth century about whether the divine order for the biblical Israelites to slaughter the Canaanites was morally right. The article argues that intellectually minded Christians’ appropriation of Enlightenment values to reframe t

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Horsfjord, Vebjørn L. "The Russian Orthodox Church: Two Discourses on Human Rights." Nordic Journal of Human Rights 30, no. 04 (2013): 429–53. http://dx.doi.org/10.18261/issn1891-814x-2012-04-03.

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Nikolaev, N. P. "Orthodox View on the Philosophy of Ecologism." Orthodoxia, no. 3 (September 28, 2023): 103–24. http://dx.doi.org/10.53822/2712-9276-2022-3-103-124.

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The paper deals with the understanding of a group of modern philosophical and ideological concepts and beliefs that arose around the idea of the Planet as a kind of independent superorganism, capable of reasonable self-regulation in order to maintain life in all its diversity, as a single religious phenomenon, which the author proposes to call planetarism. The author places environmentalism, animal rights activism, and movements in defense of the rights of sexual and other minorities under a single defi nition of planetarism, characterized by him as a new green religion. All the components of

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Gulyamov, Bogdan. "METHODOLOGY OF SOCIAL TEACHING OF THE ECUMENICAL PATRIARCHATE." Educational Discourse: collection of scientific papers, no. 29(12) (January 22, 2021): 68–81. http://dx.doi.org/10.33930/ed.2019.5007.29(12)-7.

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Orthodox social doctrine as a discipline is formed without the elements of scholastic thinking that are characteristic of Catholicism. This is due to the fact that social doctrine in Orthodoxy is thought of as an expression of tradition, not the teaching of the church. Also, the methodology of the social doctrine of the Ecumenical Patriarchate was significantly influenced by the fact that the initial principle for all reflections was the value of the dignity of the individual. The absolutization of this value has made it possible to create a Christian humanism that opposes the ideological extr

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Rimestad, Sebastian. "The Interaction Between the Moscow Patriarchate and the European Court of Human Rights." Review of Central and East European Law 40, no. 1 (2015): 31–55. http://dx.doi.org/10.1163/15730352-40012002.

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Since the end of the Soviet Union, the Russian Orthodox Church has been trying to regain moral authority in Russian society. This authority is challenged by international human-rights norms, and the Moscow Patriarchate has shown a desire to be perceived as a serious player in the human-rights arena. Emblematic of this active approach is the official representation of the Russian Orthodox Church to the institutions of the Council of Europe, including the European Court of Human Rights in Strasbourg. This article seeks to analyze the ways in which the Moscow Patriarchate has approached the Europ

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Pogge, Thomas. "Comment on Mathias Risse: "A Right to Work? A Right to Leisure? Labor Rights as Human Rights"." Law & Ethics of Human Rights 3, no. 1 (2009): 40–47. http://dx.doi.org/10.2202/1938-2545.1029.

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In his ambitious paper, Risse addresses many important topics ranging from very general issues about what human rights are to quite specific questions about rights to work and leisure. I comment on four themes arranged in order of decreasing generality: Risse's understanding of what human rights are, Risse's suggestion that a conception of human rights should best be "basis-driven," Risse's particular basis-driven conception of human rights, and Risse's specific position on human rights relating to labor and leisure.What grounds can Risse give us for accepting his revisionist understanding of

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Williams, Howard. "Natural Right in Hobbes and Kant." Hobbes Studies 25, no. 1 (2012): 66–90. http://dx.doi.org/10.1163/187502512x639614.

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Both Hobbes and Kant tackle the issue of natural right in a radical and controversial way. They both present systematic, secular theories of natural law in a highly religious age. Whereas Hobbes transforms natural right by placing the rational individual bent on self-preservation at the centre of political philosophy, Kant transforms natural right by putting the metaphysical presuppositions of his critical philosophy at the heart of his reasoning on politics. Neither attempts to provide an orthodox view of natural right as directly or indirectly derived from God’s commands, although subsequent

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Stoeckl, Kristina. "The Russian Orthodox Church as Moral Norm Entrepreneur." Religion, State and Society 44, no. 2 (2016): 132–51. https://doi.org/10.1080/09637494.2016.1194010.

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Conflicts over religious symbols in the public sphere, gay marriage, abortion or gender equality have shown their disruptive potential across many societies in the world. They have also become the subject of political and legal debates in international institutions. These conflicts emerge out of different worldviews and normative conceptions of the good, and they are frequently framed in terms of competing interpretations of human rights. One newcomer voice in conflicts over rights and values in the international sphere is the Russian Orthodox Church (ROC), which in recent years has become an

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Sharma, Navin, and Priyanka Tripathi. "From Orthodoxy to the Universal Logic of Human Rights: A Case Study of Film Thappad (The Slap)." Gender Studies 22, no. 1 (2023): 126–43. http://dx.doi.org/10.2478/genst-2023-0038.

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Abstract This article analyses the film Thappad (The Slap) (2020) directed by Anubhav Sinha, which portrays slapping as a form of domestic abuse and a violation of women’s right to self-respect. This study investigates the incorporation of Universal Human Rights principles into the discourse of Hindi cinema. Through textual analysis of the film text, the paper examines how the film employs the language of rights as a counter-narrative against patriarchal ideologies, promoting gender equality and dignity within domestic settings. It argues that by countering the conservative cultural perspectiv

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Lavrenova, Svetlana A. "Dignity, freedom and human rights: A comparative analysis of the teachings of the Roman Catholic and Russian Orthodox churches." Issues of Theology 4, no. 1 (2022): 134–50. http://dx.doi.org/10.21638/spbu28.2022.107.

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The social teachings of Christian churches answer a number of important questions of public life. Such issues include dignity, freedom, and human rights. The task of Church social teaching is to assess modern socially significant problems, state-church relations, and church-social issues and to formulate the official position of the Church on the challenges of modernity based on centuries-old Christian teachings and church traditions. The subject of this research is a comparative analysis of Catholic and Orthodox social teachings on the issue of granting a Christian personal rights and freedom

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Yakushev, Leonid V. "In Search of a Culturally Sensitive Human Rights Ethics." Ethical Thought 20, no. 2 (2020): 100–114. http://dx.doi.org/10.21146/2074-4870-2020-20-2-100-114.

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The paper analyses the potential for the recognition of human rights as a universal moral and legal regulator in the social and political sphere by Buddhism, Christianity (on the Orthodoxy example) and Islam. The analysis is focused on the dogmas and specific cultural norms of these religions which regulate the legal status of the individual. Among the Buddhism’s notions allowing the latter to join the global consensus on human rights, there are the category of compassion, the Five precepts and the doctrine of Buddha-nature. The last one seems to be the most promising. The understanding of th

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ENACHE, George. "Aspecte privind situația comunității baptiste din Basarabia, de la sfârșitul secolului al XIX-lea până în anii celui de-al Doilea Război Mondial." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 20 (June 15, 2022): 151–91. http://dx.doi.org/10.35219/history.2021.10.

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This paper highlights the situation of the Bessarabian Baptist community in Greater Romania. Officially recognized by the Russian authorities before 1918, the Baptists of Bessarabia had to face the hostility of the Romanian authorities, who did not recognize the legality of this denomination. In the late 1930s, Baptists throughout Romania received freedom and rights from the state, but these rights were soon repealed by the government of Ion Antonescu, who ordered the mass conversion of "sectarians." At the same time, the attitude of the Bessarabian Orthodox Church towards the Baptists and the

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Grušić, Uglješa. "RESPONSIBILITY IN GROUPS OF COMPANIES AND THE FUTURE OF INTERNATIONAL HUMAN RIGHTS AND ENVIRONMENTAL LITIGATION." Cambridge Law Journal 74, no. 1 (2015): 30–34. http://dx.doi.org/10.1017/s0008197315000197.

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EVER since the establishment of separate legal personality of companies and their limited liability in the nineteenth century, there have been attempts by voluntary and involuntary creditors of the insolvent or dissolved subsidiary to obtain remedies from the parent company. The orthodox view is that the parent company is neither responsible for the acts and omissions of the subsidiary nor liable for its debts. The Court of Appeal in David Thompson v The Renwick Group plc [2014] EWCA Civ 635 confirmed that the exceptions to this orthodoxy apply only in truly exceptional circumstances. As discu

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Ferziger, Adam S. "“Outside the Shul”: The American Soviet Jewry Movement and the Rise of Solidarity Orthodoxy, 1964–1986." Religion and American Culture: A Journal of Interpretation 22, no. 1 (2012): 83–130. http://dx.doi.org/10.1525/rac.2012.22.1.83.

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AbstractConcern for the plight of Soviet Jewry grew steadily from the early 1950s. The rise of this issue to the forefront of American Jewish consciousness, however, was driven by the broader protest movement that emerged in the mid-1960s. Its central goal was to ensure civic and religious rights for Jewish residents of the Soviet Union, with a particular emphasis on the ability to emigrate. The movement's peak impact was in the 1970s. This decade witnessed the proliferation of grassroots organizations throughout the United States, along with the adoption of a more activist orientation by larg

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Belov, Sergei Aleksandrovich. "Conflicting Russian Orthodox and European Secular Values and Their Reflection in Russian Law." Review of Central and East European Law 41, no. 3-4 (2016): 219–62. http://dx.doi.org/10.1163/15730352-04103002.

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This article focuses on the widely discussed apparent contradictions between traditional Russian Orthodox values and modern secular European values as these contradictions can be observed in the Russian legal system. On the one hand, the 1993 Russian Constitution—in particular, the provisions declaring the highest values of human rights—requires observance of secular European values. On the other hand, the ideas of the ‘Russian way’ (osobyi put’ Rossii) and cultural specificity are very influential in Russian politics and society today. This article examines how this value dualism appears in l

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Neroda, Inna. "The Struggle for the Convocation of the Local Council of the Autocephalous Orthodox Church in Poland in the Second Half of the 20–30s of the 20th Century." Scientific Papers of the Vinnytsia Mykhailo Kotsiubynskyi State Pedagogical University. Series: History, no. 41 (2022): 96–196. http://dx.doi.org/10.31652/2411-2143-2022-41-96-106.

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The purpose of the article is to observe the peculiarities of the process of the struggle for the convocation of the Local Council of the Autocephalous Orthodox Church in Poland (AOCP) in the second half of the 20−30s of the 20th century, the purpose of which was to regulate its legal and property status. The author analyzed archival documents, materials of the periodical press and publications of that time in which the problems related to the convening of the Local Council of the Autocephalous Orthodox Church in Poland are highlighted. Research methodology. The principles of historicism, obje

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Varga, Cătălin. "Historical Jewish-Christian biblical paradigm for contemporary Church/State relationship." Journal of Church History 2020, no. 2 (2020): 3–20. http://dx.doi.org/10.24193/jch.2020.2.1.

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Abstract: Nowadays we regard the Jewish-Christian dialogue as an ancient biblical heritage, reflected best in the Church/State relationship that still influence the Eastern-European Orthodox way of political theology. God, through the Law of Moses, offers the man created according to His image a series of rights that come to valorize the dignity and freedom of humans. These various rights must be protected by a civil authority that respects human dignity and religious freedom. Our original interpretation of Church/State relations will emphasize the necessity for a dialogue between Judaism and

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Turcescu, Lucian, and Lavinia Stan. "Church–state conflict in Moldova: the Bessarabian Metropolitanate." Communist and Post-Communist Studies 36, no. 4 (2003): 443–65. http://dx.doi.org/10.1016/j.postcomstud.2003.09.004.

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The article’s main focus is the relationship between the re-established Bessarabian Orthodox Metropolitanate and the government of the post-Soviet Republic of Moldova. The article demonstrates that the Moldovan government refused recognition to the nascent church until 2002 primarily for two reasons: first and foremost, the Moscow Patriarchate opposed the idea of another Orthodox Christian church in Moldova outside of its jurisdiction; second, the government feared that the newly independent Republic of Moldova would fall under the influence of neighboring Romania, whose Orthodox Church offere

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Mohor-Obreja, Bogdan. "Civil status regarding entry into the clergy." Technium Social Sciences Journal 44 (June 9, 2023): 1058–64. http://dx.doi.org/10.47577/tssj.v44i1.9057.

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For the Orthodox Church, the priesthood is the cornerstone of its role and what it means. From a functional point of view, the priesthood is an accumulation of duties and rights that are specific and found only within the Church, including the legitimacy of the exercise of these duties and rights.

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Dmitriy S., Lavrinovich. "Representatives of the Orthodox and Catholic Churches from the Belarusian-Lithuanian Provinces in the State Duma of the Russian Empire." Almanac “Essays on Conservatism” 4 (October 30, 2022): 49–61. http://dx.doi.org/10.24030/24092517-2022-0-4-49-61.

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Representatives of the Orthodox and Catholic Churches from the Belarusian-Lithuanian provinces in the State Duma of the first and fourth convocations took an active part in political and legislative activities, influenced the development of the socio-political and socio-economic situation, both in the territory of the region and the Russian Empire in general. Due to the support of the deputies and the Orthodox clergy, measures were taken to inhance the situation of the Orthodox Church, to develop school affairs, and draft laws were developed to improve the situation of the peasant population.

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Kovacek-Stanic, Gordana. "Principles of art in Serbian and European laws and stands of Christian orthodox church on art." Zbornik Matice srpske za drustvene nauke, no. 148 (2014): 737–46. http://dx.doi.org/10.2298/zmsdn1448737k.

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In Serbia, Biomedically Assisted Fertilization is regulated by the Act on Treatment of Infertility with Biomedically Assisted Fertilization Procedures from 2009, and by the Family Act from 2005, the provisions on the family status of the child. In European context, the principles of the application of biology and medicine are regulated by the Council of Europe Convention from 1997 for the Protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine (Convention on Human Rights and Biomedicine). In this paper, Serbian law is compared with Europ

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Širka, Zdenko. "Lidská práva a pravoslaví: přehled a vyhodnocení současné debaty." TEOLOGICKÁ REFLEXE 29, no. 1 (2023): 62–82. http://dx.doi.org/10.14712/27880796.2023.1.5.

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In the Orthodox world, the debate on human rights has been one of the most interesting in recent years. There is an influential tendency among Orthodox priests, monks and laity to completely reject the idea of human rights as a mere Western invention without any cultural or spiritual basis among Eastern Christians. The critical problems are to be found in the different understanding of human dignity and the resulting emphasis on freedom or morality. Our task and question, therefore, is to identify the key points in this debate and to see what possible solutions to the existing dilemmas are ava

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Kahamlyk, Svitlana. "UKRAINIAN CHURCH ELITE AND RUSSIAN CENTRALISM: CONFRONTATIONS IN THE SYNODAL PERIOD." Almanac of Ukrainian Studies, no. 24 (2019): 78–84. http://dx.doi.org/10.17721/2520-2626/2019.24.14.

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The essence of opposition of the Ukrainian church elite to the Russian centralism of the Synodal period (1721-1786) and analyzes its role in defending the rights and interests of the Orthodox Church are described in the article. The formation of Synod in 1721 opened in a new period in the history of the Orthodox Church in the Russian Empire, and in Ukraine in particular. The task of this institution, established on the European model, was to unify church life and to offset its local features according to the program outlined by the Spiritual Regulation at the behest of Peter I. The activities

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Verulava, Tengiz, Mariam Mamulashvili, Iago Kachkachishvili, and Revaz Jorbenadze. "The Attitude of the Orthodox Parishioners Toward Euthanasia: Evidence From Georgia." International Quarterly of Community Health Education 39, no. 2 (2018): 101–7. http://dx.doi.org/10.1177/0272684x18819963.

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Background The right of euthanasia is the subject of worldwide discussion today, as it is one of the most controversial medical, religious, political, or ethical issues. This study aims to survey the attitudes of Orthodox parishioners toward the euthanasia. Methods: Within the quantitative study, the survey was conducted through a semistructured questionnaire. Respondents were the parishioners of the Orthodox Church. Within the qualitative study, the survey of the experts of the Orthodox Church, in particular the clergy, was conducted. During the survey of the experts, we used the snowball met

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Asproulis, Nikolaos. "Doing Orthodox Political Theology Today Insights from the Document For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020)." Review of Ecumenical Studies Sibiu 13, no. 1 (2021): 16–30. http://dx.doi.org/10.2478/ress-2021-0002.

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Abstract The document titled For the Life of the World: Toward a Social Ethos of the Ortho dox Church, authored by a special commission of Orthodox scholars appointed by the Ecumenical Patriarch Bartholomew is a document that can be definitely understood as a political manifesto of Eastern Orthodoxy for the 21st century, namely for this period of history and not for a by-gone historical setting or a Christian utopia (either the Byzantine Empire or Holy Russia), a period of time with urgent problems and challenges that call for our attention. Therefore, bringing to the fore the personalist anth

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Detrez, Raymond. "The Early Relations between the Ottoman State and the Orthodox Church: An Instance of "Istimâlet"." Przegląd Humanistyczny, no. 68/4 (April 23, 2023): 7–23. http://dx.doi.org/10.31338/2657-599x.ph.2022-4.1.

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Shortly after the capture of Constantinople in 1453, Sultan Mehmed II made Gennadios Scholarios the new ecumenical patriarch, defining at the same time the rights and privileges of the Orthodox Church under Ottoman rule. When in the 1530s, some Muslim leaders demanded that the city’s remaining churches be closed, Sultan Süleyman the Magnificent refused on the basis of (a travesty of) a legal inquiry. A close reading of Greek and Ottoman sources sheds light on the accommodating policy, called istimâlet, which the Ottoman state pursued toward the Orthodox Church.

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