To see the other types of publications on this topic, follow the link: Syrian Orthodox Church.
Journal articles on the topic 'Syrian Orthodox Church'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Syrian Orthodox Church.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Weltecke, Dorothea. "Michael the Syrian and Syriac Orthodox Identity." Church History and Religious Culture 89, no. 1 (2009): 115–25. http://dx.doi.org/10.1163/187124109x408023.
Full textAbstract:
AbstractThis paper discusses the concept of Syriac Orthodox identity in the chronicle by Michael the Great as it is expressed in terms for the self-designation (like mhaymnē, Suryōyē) and in the structure of the narrative. The heritage of the ancient Near East, based on the ethnical and historical conception of the Arameans (including the Chaldeans and the Ōturōyē as well as the Ōrōmōyē) since the times of the ancient empires was a very important element of the identity. Just as important to him was the historical legitimacy of the Orthodox Church as a group excluding other Aramaic-speaking Christians. This conception of identity was complex, dialectic, and multi-layered, comprising ethnic, historic, cultural, and religious elements. Not unlike modern people, he and the members of the Syriac Orthodox communities participated in different and overlapping cultures and identities throughout the Syriac Orthodox world. The Syriac Orthodox identity had been under polemical attack for a long time, against which both historical and theological answers were formulated over the centuries. At the same time, Michael can be a witness only for a certain group and a certain region. He speaks mainly for the Syriac-speaking regions of the Syriac Orthodox world and the clergy. Neither the Syriac Orthodox identity of Arabic speaking Syriac Orthodox Christians, for example in Takrit, nor the identities of laymen are of his concern.
2
Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.
Full textAbstract:
The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.
3
Calder, Mark D. "Syrian Identity in Bethlehem: From Ethnoreligion to Ecclesiology." Iran and the Caucasus 20, no. 3-4 (December 19, 2016): 297–323. http://dx.doi.org/10.1163/1573384x-20160304.
Full textAbstract:
At first sight, the Syriac Orthodox community in Bethlehem appears to be well-described as “ethno-religious”: while many Palestinian siryān emphasise their connection to an ancient Aramean ethnos, this identification also usually entails some relationship to the Syriac Orthodox Church. However, “religion” (ethno or otherwise) is arguably too overburdened a category to tell us much about how being siryāni in Bethlehem compares to being something else. I propose, instead, that thinking of Syrian self-articulation as a kind of ecclesiology, a tradition of incarnating a body (specifically Christ’s), draws attention to the creative, situated and dialogic process of being and becoming siryāni, while problematising categories with which social scientists customarily think about groups. Unlike ethno-religion, ecclesiology captures the fraught pursuit of redeemed sociality, connecting Bethlehem’s destabilized local present to universal and eternal hope. In Bethlehem, what’s more, these dialogues proceed in tantalizing proximity to places and paths, which are haunted by the incarnate (Aramaic-speaking) God whom Syriac Orthodox Christians embody and envoice. Indeed, while this Syrian body is often narrated as an organic, racial fact, nevertheless it is susceptible to a kind of transubstantiation at the margins when an “other” participates fully in the life of this body, especially via the church.
4
Palmer, A. "Traditie en Aanpassing in de Jaren ’80." Het Christelijk Oosten 43, no. 1 (November 12, 1991): 21–31. http://dx.doi.org/10.1163/29497663-04301004.
Full textAbstract:
Tradition and Adaptation in the 1980s The Syrian Orthodox Church hetween Asia and Europe This article falls clearly into two parts which correspond to the words ,Tradition' and ,Adaptation' in the title. In Part One we survey customs surrounding marriage and virginity and the fertility of human beings and of their animals and fields. We see how the agricultural life of the villages is intertwined with their Christian theology and rituals. And we take a look at the traditional education practised in the churches and monasteries of Tur 'Abdin. There are of course many other traditions and many other customs, not least those embodied in the Syrian Orthodox liturgy. But enough has been said to show that the transition to a non-agricultural life-style in secular Europe is one that tradition alone is not equipped to cope with. Nor can a traditional Syriac education be considered sufficient to meet the demands made on the leaders of the emigrant community. To some ex tent the Syrian Orthodox have been forced to adapt already. It is this process and the direction in which it is likely to be continued that we shall be studying in Part Two of this article.
5
Debié, Muriel. "Syriac Historiography and Identity Formation." Church History and Religious Culture 89, no. 1 (2009): 93–114. http://dx.doi.org/10.1163/187124109x408014.
Full textAbstract:
AbstractHistoriographical texts are here read as literary compositions of their time, providing us with various elements of the process of identity construction or reconstruction. The first West Syrian historical texts were produced in the sixth century, when the history of what would become the Syrian Orthodox Church began. An examination of contemporary sources and myths of origins shows that the ethnic origins of the Abgarid dynasty played no part in Syrian 'ethnogenesis', but that there existed a notion of Syro-Mesopotamian origins, closely related to a supposed homeland, that of Aram. An acknowledged common ancestry going back to the Chaldean and Assyrian Empires relies on a common language more than a common homeland or sovereign. Whereas the Assyrians came to personify the ever-hostile Persian neighbour, a sort of stereotypical enemy, the Hellenistic kings were perceived as having effected a synthesis of the double Syro-Mesopotamian and Greek culture. The Seleucid era, as adopted by the Edessans, thus remained in use regardless of the prevailing political powers and is an assertion of independence and a strong local identity marker, being a rejection of the local Antiochene as well as the imperial Byzantine eras. The Syrian Orthodox also developed an innovative method of writing the history of their separated Church, producing a new genre consisting of lengthy chronicles written in several parts or columns, in which political and ecclesiastical history were kept separate. This Syrian Orthodox method of writing history is the only truly distinctive Syrian Orthodox literary genre.
6
Shahinyan, Arsen K. "The Organization of the Church Structure in the Armenian Provinces of Byzantium Occupied by Arab Muslims in the second half 7th–8th Centuries." Archiv orientální 91, no. 2 (October 31, 2023): 229–54. http://dx.doi.org/10.47979/aror.j.91.2.229-254.
Full textAbstract:
The aim of this article is to restore the church structure in the western lands of Greater Armenia and the whole Lesser Armenia, which, on the eve of the conquests of the Arab Muslims, being part of the Byzantine Empire, belonged either to the Orthodox Patriarchates of Constantinople and Antioch, or to the Armenian Catholicosate of Dwin, and after the start of their conquests they passed in the second half of the 7th c. to the Caliphate. According to calculations by the author, in the early 8th c. there were formed in the lands of the former Armenian provinces of Byzantium three major eparchies of the Syrian Jacobite Church with its see in Antioch, which, like the Armenian Church, firmly adhered to the non-Chalcedonian position and came under the Arabs. Three more Syrian church units were formed in the Armenian lands at the end of the same century. Four of the six Jacobite eparchies were occupied the former canonical territories of the Orthodox Church with Constantinople and Antioch as their sees and two more—the canonical territories of the Armenian Catholicosate in regions of Arzan and Xlat‘.
7
Salés, Luis Josué. "Ritualized Affective Performances: Syriac Etiquette Guides and Systems Intelligence in Early Christian–Muslim Encounters." Religions 14, no. 11 (November 14, 2023): 1423. http://dx.doi.org/10.3390/rel14111423.
Full textAbstract:
In 2009, Michael Penn published a transcription and English translation of two Syriac texts, To the Rulers of the World (ܠܘܬ ܪ̈ܝܫܢܐ ܕܥܠܡܐ) and Concerning the Entrance before a New Emir (ܕܡܥܠܬܐ ܨܝܕ ܐܡܝܪܐ ܚܕܬܐ). This essay proposes a new historiographical approach to these texts based on the concepts and theoretical apparatus of systems intelligence theory and affect theory. I show how these texts use key Islamic theological and cultural ideas that would affectively resonate with the Muslim authorities while remaining non-objectionable to the orthodoxy of the Assyrian Church of the East. Specifically, I argue that Christians sometimes sought to curry favor with Islamic authorities not so much through logical persuasion, but by creating a sense of affective coherence through attunement to the discursive and theological systems of Islam. Through this strategy, Christians perhaps hoped to gain some small measure of political and religious advantage, especially over and against other Christian jurisdictions, such as the Syrian Orthodox Church. I conclude by discussing what methodological prospects these approaches can offer to the subfield, particularly if combined with other theories that similarly remain underused.
8
Krindatch, Alexei. "The American Orthodox Churches and Clergy in the 21st Century." Chronos 17 (January 15, 2020): 7–39. http://dx.doi.org/10.31377/chr.v17i.644.
Full textAbstract:
In 1794, the foundation of a mission on Kodiak Island in Alaska by the Orthodox monks from Russia marked the entrance of Orthodox Church in America. Two centuries later, the presence of over one million faithful gathered into more than 2,400 local parishes bears witness to the firm establishment of Eastern Christianity in the US. The notion of "one state - one Church" was historically very characteristic of Orthodox Christianity. When the Orthodox Church is mentioned, one tends to think of its ethnic aspect, and when Orthodox Christians are asked about their religious affiliation, they almost always add an cthnic qualificr: Grcck Orthodox, Russian Orthodox, Syrian Orthodox, etc. Consequently, many Orthodox Churches — Byzantine and Oriental alike — that have faithful in the United States have organized their own jurisdictions in North America: the individual "ethnically based" parishes were later united into centrally administrated dioceses subordinated to the "Mother Churches" in the Old World. The original goal of American Orthodox jurisdictions was clear: to minister to the religious needs of the diverse immigrant ethnic communities: the Greeks, Russians, Serbians, Romanians, Armenians, Copts, etc. There is no doubt that for the first generation of immigrants these ethnically based Orthodox jurisdictions brought a big measure of order and unity to ethnic groups that otherwise would have remained fragmented and enfeebled in an "American melting pot".
9
Palmer, Andrew. "Narratives of Identity: The Syrian Orthodox Church and the Church of England, 1895–1914." International journal for the Study of the Christian Church 14, no. 1 (January 2, 2014): 76–80. http://dx.doi.org/10.1080/1474225x.2014.883561.
Full text
10
Dinno, Khalid. "ACCESSING THE ARCHIVAL HERITAGE OF THE SYRIAN ORTHODOX CHURCH: PRELIMINARY REPORT." Journal of the Canadian Society for Syriac Studies 13, no. 1 (January 1, 2013): 88–98. http://dx.doi.org/10.31826/jcsss-2013-130109.
Full text
11
Khaidukov, Vladyslav. "SEMIOTIC APPROACH IN THE ARCHITECTURE OF CENTRAL CROSS-SHAPED ORTHODOX CHURCHES." Architectural Bulletin of KNUCA, no. 26-27 (September 24, 2023): 136–49. http://dx.doi.org/10.32347/2519-8661.2023.26-27.136-149.
Full textAbstract:
The scientific research highlights the problem of shaping in the cruciform Orthodox churches architecture and the placement of this type of sacred structures in accordance with urban planning and natural conditions. It is revealed the three-dimensional solution of the temple, in which the supporting structures form an architectural space based on the three-dimensional cross symbol. The cross-dome system, which became widespread in the cruciform Orthodox churches architectural structures, was developed in the early Byzantine era. Probably, its origin is based on the late antiquity architecture in the form of reconstruction of ancient Roman temples and Syrian religious buildings. Later it spread to the Caucasus, Palestine and North Africa, the Balkans and, further, to the ancient Rus' territory. The use of relatively new structures will be relevant for the Orthodox churches design in difficult geological conditions or the disclosure, if necessary, of a more complex architectural image. One of the sacred architecture features is the architectural image formation through the sacred symbols use. It is proposed to use the cross symbol in accordance with the name of Orthodox churches. For this purpose, it is identified cross symbol typological groups, divided into two main epochs: pre-Christian and Christian. It is defined the typological groups used in Orthodox architecture, which are divided into five periods. Some of the cross symbol typological groups are presented below in the conceptual model of a centric cruciform Orthodox church. It is identified five main signs of the cross symbol use in an Orthodox church: in the architectural space, exterior, interior, plan, and facade shaping. It is provided a conceptual model of a centric cruciform Orthodox church, in which all five main features of the cross symbol use in an Orthodox church are implemented.
12
Arifin, Zaenul. "MENUJU DIALOG ISLAM – KRISTEN: PERJUMPAAN GEREJA ORTODOKS SYRIA DENGAN ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 115. http://dx.doi.org/10.21580/ws.20.1.187.
Full textAbstract:
<p class="IIABSBARU">Conflict between Christianity and Islam prevailed the pages of the history of religion. Having a common origin, the two religions always stuck in a violent conflict. This article try to explore deeply the Syrian Orthodox Church, and find out the common roots with Islam. It is found the parallelization in any theological aspect of Christianity and Islam, especially in the observance of religious duties. The data cought will have an importance in developing the dialog between Islam and Christian.</p><p class="IKa-ABSTRAK">***</p>Konflik antara Kristen dengan Islam tampil dalam sejarah agama. Karena memiliki sumber asal yang sama, kedua agama selalu terlibat dalam kontak kekerasan. Tulisan ini mencoba untuk mengkaji secara mendalam geraja orthodoks Syria dan ditemukan akan adanya akar yang sama dengan Islam. Ditemukan pula adanya paralelisasi dalam aspek teologinya, khususnya pelaksanaan kewajiban agama. Data yang didapatkan menunjukkan arti penting dalam pengembangan dialog antara Islam dengan Kristen
13
Dinno, Khalid. "The Synods and Canons in the Syrian (Syriac) Orthodox Church in the Second Millennium – An Overview." Journal of the Canadian Society for Syriac Studies 17, no. 1 (January 1, 2017): 21–36. http://dx.doi.org/10.31826/jcsss-2017-170104.
Full text
14
Millar, Fergus. "The Evolution of the Syrian Orthodox Church in the Pre-Islamic Period: From Greek to Syriac?" Journal of Early Christian Studies 21, no. 1 (2013): 43–92. http://dx.doi.org/10.1353/earl.2013.0002.
Full text
15
Philip Wood. "Justinian and the Making of the Syrian Orthodox Church (review)." Catholic Historical Review 95, no. 4 (2009): 785–86. http://dx.doi.org/10.1353/cat.0.0573.
Full text
16
Shukurov, D. L. "Russian Orthodox Spiritual Mission of Urmia (Review of Research Literature)." Solov’evskie issledovaniya, no. 4 (December 28, 2022): 162–78. http://dx.doi.org/10.17588/2076-9210.2022.4.162-178.
Full textAbstract:
The work is devoted to the historical study of the experience of Russian Orthodox missionaries educational activities among the Assyrian Christians of the Persian province of Urmia in the late 19th – early 20th century and includes a comprehensive review of the research literature on the topic. The review is based on the material of scientific publications of domestic and foreign authors. The study uses a comparative-historical method that allows you to compare and summarize the results of scientific research in previous scientific papers. The paper considers the historical aspects of the activities of the Russian Orthodox Spiritual Mission in Urmia at the beginning of the 20th century, due to which there was a rapprochement (in some cases, jurisdictional connection) of the Eastern (pre-Chalcedonian) Orthodox Churches (Assyrian Church of the East, Syrian/Syro-Jacobite/Orthodox Church) with the Russian Orthodox Church. The study has a fundamental scientific significance, as it actualizes the issues of cultural rapprochement and international cooperation between Iran (Persia) and Russia on the basis of moral and religious values, cultural traditions, historical ties by filling in historical gaps in the scientific study of the works of the Urmian Orthodox Mission, established in 1898. The research focus of this article is the little-known and unknown facts of interaction between our countries, related to the experience of Orthodox missionary work in Persia, the study of which has unconditional scientific novelty. The study of the activities of the Russian Orthodox Spiritual Mission in Persian Urmia is an urgent task of modern humanities. The history of the Russian presence in Persia has become the subject of a few separate studies, but so far, no work based on an analysis of the entire set of published research works on the activities of the Urmian missionaries has been carried out. Carrying out such work ensures the acquisition and dissemination in society of new fundamental scientific knowledge on the topical issue of interfaith relations of the Russian Orthodox Church in the Middle East in the historical past and present.
17
Nowicki, Piotr. "Determinants of the Military Intervention of the Russian Federation in Syria." Facta Simonidis 13, no. 1 (December 31, 2020): 61–78. http://dx.doi.org/10.56583/fs.78.
Full textAbstract:
The USSR’s understanding of the Middle East through the prism of “the cold war” ideological competition with the United States of America was replaced by pragmatism. The aspiration for the protection of national interests in conditions of implemented by the Russian Federation multipole world policy may be assumed as the cause of the military intervention in the Syrian Arab Republic. The following determinants influenced the military engagement in Syria: historical-cultural – resulting from the relations which connected both countries during the “cold war” and the vision of the role of the Orthodox church; political – reconstruction of the position on the international arena, competition with the USA, protection of domestic security; military – enabling the projection of power; economic – protection and development of economy.
18
Weinrich, Ines, and Habib Hassan Touma. "The Syrian Orthodox Church of Antioch: Liturgical Chants of Lent and Good Friday." Yearbook for Traditional Music 31 (1999): 209. http://dx.doi.org/10.2307/768049.
Full text
19
Issa, Theodora. "The Syrian Orthodox Church of Antioch and All the East, and COVID ‐19." Ecumenical Review 74, no. 3 (July 2022): 475–84. http://dx.doi.org/10.1111/erev.12719.
Full text
20
Hartung, Blake. "Justinian and the Making of the Syrian Orthodox Church. By Volker L. Menze." Heythrop Journal 52, no. 3 (April 7, 2011): 468–69. http://dx.doi.org/10.1111/j.1468-2265.2011.00663_12.x.
Full text
21
Young, Robin Darling. "Justinian and the Making of the Syrian Orthodox Church - By Volker L. Menze." Religious Studies Review 37, no. 3 (September 2011): 221. http://dx.doi.org/10.1111/j.1748-0922.2011.01538_8.x.
Full text
22
Maxim (Sudakov), Hierodeacon. "Reception of the writings of Martyrius-Sahdona in several confessions." Russian Journal of Church History 3, no. 3 (September 25, 2022): 5–17. http://dx.doi.org/10.15829/2686-973x-2022-110.
Full textAbstract:
The article deals the problem of reception in several confessions of the writings of the ascetic writer and bishop of the Church of the East Martyrius-Sahdona (o. ~650). The question about his confessional orientation is not clear now. There are saved a few manuscripts with his writings in syriac (the date of the earliest is 837), as well as in arabic (one manuscript of 1492) and georgian translations (a few manuscripts, the date of the earliest is 925). Analysis of the manuscript tradition of his writings permited to establish that the literary tradition, on which drew the writer and which was the base of his ascetical teaching, became essential factor of reception of his writings by orthodox in the most extent, while the other confessions saved only small fragments of these. The determination of causes of the popularity of the writings of Martyrius-Sahdona in several confessions is contribution in solution of the question of his confession, which is unclarified aspect of the biography of this church doer and representant of the East Syrian ascetic literature.
23
Inozemtseva, Z. P. "History of the Syrian Christians on the pages of the book “The Urmia Tragedy. The Life of the Holy Martyr Pimen (Belolikov, 1879–1918), Bishop of Semirechensk and Vernen”." Herald of an archivist, no. 3 (2021): 946–52. http://dx.doi.org/10.28995/2073-0101-2021-3-946-952.
Full textAbstract:
The peer-reviewed monographic study by Archimandrite Damaskin (Orlovsky), dedicated to the little-studied problem of the missionary activity of the Russian Orthodox Church and the policy of the Russian government towards the Christian part of the Syrian people, has been carried out on the basis of a vast array of archival primary sources, many of which have been thus introduced into scientific use. It is noted that the peer-reviewed work is one of the first, where the author, acting simultaneously as historian and as agiator, recreates the historical canvas of the saint’s life on the basis of a comprehensive study of archival sources, including documented testimonies of persons who were canonized, but whose names and works were crossed out from the official historiography. The review shows that the historical and agiographic context of the author's study has allowed him to quickly and comprehensively recreate historical facts and events, fates of individuals and to reveal their morality. The reviewer appreciates the historical significance of the book's materials, believing that they deserve the closest attention of historians, foreign policy specialists, political scientists, clergy, scholars in historical psychology. The book will be of interest to teachers and students studying the history of religions and of the Russian Orthodox Church.
24
Shahim, Bahira, Sofia Hasselberg, Oscar Boldt-Christmas, Viveca Gyberg, Linda Mellbin, and Lars Rydén. "Effectiveness of different outreach strategies to identify individuals at high risk of diabetes in a heterogeneous population: a study in the Swedish municipality of Södertälje." European Journal of Preventive Cardiology 25, no. 18 (October 5, 2018): 1990–99. http://dx.doi.org/10.1177/2047487318805582.
Full textAbstract:
Background Identifying type 2 diabetes mellitus (T2DM) is a prerequisite for the institution of preventive measures to reduce future micro and macrovascular complications. Approximately 50% of people with T2DM are undiagnosed, challenging the assumption that a traditional primary healthcare setting is the most efficient way to reach people at risk of T2DM. A setting of this kind may be even more suboptimal when it comes to reaching immigrants, who often appear to have inferior access to healthcare and/or are less likely to attend routine health checks at primary healthcare centres. Objectives The objective of this study was to identify the best strategy to reach individuals at high risk of T2DM and thereby cardiovascular disease in a heterogeneous population. Methods All 18–65-year-old inhabitants in the Swedish municipality of Södertälje ( n∼51,000) without known T2DM and cardiovascular disease were encouraged to complete the Finnish Diabetes Risk Score (FINDRISC: score > 15 indicating a high and > 20 a very high risk of future T2DM and cardiovascular disease) through the following communication channels: primary care centres, workplaces, Syrian orthodox churches, pharmacies, crowded public places, mass media, social media and mail. Data collection lasted for six weeks. Results The highest response rate was obtained through workplaces (27%) and the largest proportion of respondents at high/very high risk through the Syrian orthodox churches (18%). The proportion reached through primary care centres was 4%, of whom 5% were at elevated risk. The cost of identifying a person at elevated risk through the Syrian orthodox church was €104 compared with €8 through workplaces and €112 through primary care centres. Conclusions The choice of communication channels was important to reach high/very high-risk individuals for T2DM and for screening costs. In this immigrant-dense community, primary care centres were inferior to strategies using workplaces and churches in terms of both the proportion of identified at-risk individuals and costs.
25
Sarabiev, Alexei V. "High mission in Syria and Lebanon. Russia and the Levantine Orthodox (according to the reports of the Consul General in Beirut, Georgy D. Batyushkov)." LOCUS: people, society, cultures, meaning, no. 1, 2020 (2020): 98–116. http://dx.doi.org/10.31862/2500-2988-2020-1-98-116.
Full textAbstract:
The analysis of the position of the flock of the Antiochian Patriarchate of the Orthodox Church in the Syrian and Lebanese regions of the Ottoman Empire is presented through the prism of assessments of the Russian consul general in Beirut. Most of the documents relate to 1912, when the tension of social relations in the region reached its highest level in the conditions of the Italo-Turkish (October 1911 – October 1912) and the First Balkan Wars (September 1912 – May 1913), which largely divided the social opinion. The documents allow to recreate the true picture of the clash of interests of the European powers in the Arab provinces, their methods of relying on different confessional groups. Religious institutions in those years were actively used in the inter-party struggle at the level of the central Ottoman government, and the Orthodox clergy was not an exception. The Syro-Lebanese Orthodox were in the center of attention from Russia as co-religionists and, as a result, the most social group located to Russian influence. Material assistance from Russia, our educational and medical institutions continued to operate in the Arab vilayets of the empire, and if this kind of support for the Orthodox Levant were continued, Russia would have achieved much greater success in countering European colonial forms in the form of international “mandates” to the Middle East subsequent period.
26
Loosley, Emma. "After the Ottomans: The Renewal of the Syrian Orthodox Church in the Twentieth and Twenty-First Centuries." Studies in World Christianity 15, no. 3 (December 2009): 236–47. http://dx.doi.org/10.3366/e1354990109000598.
Full text
27
Pierre, Simon. "stylite (esṭūnōrō) et sa ṣawmaʿa face aux milieux cléricaux islamiques et miaphysites (i er–iie /viie –viiie siècles)." Al-ʿUsur al-Wusta 28, no. 1 (October 1, 2020): 174–226. http://dx.doi.org/10.52214/uw.v28i1.8413.
Full textAbstract:
Stylites (esṭūnōrē) represented a major form of eremitism in late antique and early Islamic Syria and Mesopotamia. As archetypes of the Holy Man described by Peter Brown, they were in close contact with rural populations (pagani) and therefore promoted the Christianization of such marginal, non-civic spaces. In doing so, they quickly became authorities competing with urban bishoprics. Many Syriac sources (such as synodical canons) attest to preaching, teaching, arbitration, judgments, and even administrative sentences carried out by these ascetics on columns for faithful crowds (ʿamē) in villages. Consequently, the churches, and especially the Syrian Orthodox Church, tried to use them for local anchorage during the seventh and eighth centuries while, at the same time, seeking to integrate them into stable and enclosed monastic structures. These solitary monks also fascinated Arab populations since St. Simeon both invented this asceticism and converted local Bedouins. Indeed, the Muslim tradition contains important evidence of the influence exerted by the so-called ahl alṣawāmiʿ on Muslims. In this article I demonstrate that during the first two centuries of the hijra, the concept of ṣawmaʿ(a) exactly matches the Syriac understanding of esṭūnō as a retreat on top of a high construction, whether a square tower or a proper column. I rely on poetry, early lexicography, bilingual hagiography and historiography, and especially the Syriac and Arabic versions of Abū Bakr’s waṣiyya, which expressly refers to these monks. I then show how the developing Islamic authorities tried to divert Arab Muslims from these initially privileged and valued figures. To this end, they used the same kinds of arguments as did the canonical anathemas against stylites, who were also often seen as competitors and threats by the official ecclesiasticalauthorities. Scholars of ḥadīṯ, fiqh, and tafsīr developed their own rhetoric, distinguishing, for instance, between good stylites and bad “tonsured” ones, while jurists gradually restricted their initial tax privileges. Finally, the latter, at the end of the second/eighth century, they required Muslims to completely avoid them, completing the process of excommunicating both Christianity and its most revered figure.
28
Taylor, David. "The Psalm Commentary of Daniel of Salah and the Formation of Sixth-Century Syrian Orthodox Identity." Church History and Religious Culture 89, no. 1 (2009): 65–92. http://dx.doi.org/10.1163/187124109x408005.
Full textAbstract:
AbstractBy the 540s the anti-Chalcedonian Syrian Miaphysites had experienced frequent periods of persecution and were in the process of developing into an independent church, with distinct structures and doctrine. Unable to found schools for their clergy, they needed alternative methods to provide ideological formation. This paper argues that the Miaphysite leaders identified the exegesis of the Psalms, the quintessence of the scriptures and the heart of the daily liturgy, as a key means not only of shaping their community's religious beliefs but also of addressing larger political issues. Their chosen exegete was Daniel of Salah who in c.542 produced a Psalm commentary in homiletic form which addressed numerous issues of contemporary relevance. His response to Christological controversy is touched upon, but the focus is on his development of Miaphysite imperial ideology. Previous historians have usually argued that the Miaphysites demonstrated great loyalty to the institution and person of the emperor, despite persecution at their hands. This paper argues to the contrary that while Daniel accepted the need for political allegiance to the emperors, he denies them any role as special mediators of divine revelation or faith. The true king is the crucified Christ, in whose image the mind or reason of each human was created, and it is the guidance of these which is to be followed in religious matters.
29
Francis, Keith A. "Revival, Caribbean Style: the Case of the Seventh-day Adventist Church in Grenada, 1983–2004." Studies in Church History 44 (2008): 388–401. http://dx.doi.org/10.1017/s0424208400003739.
Full textAbstract:
In 1993, commenting on the changing proportion of Christians in the major regions of the world, John V. Taylor (1914–2001), a past General Secretary of the Church Missionary Society (1963–74) and later Anglican bishop of Winchester (1975–85), wrote: The most striking fact to emerge … is the speed with which the number of Christian adherents in Latin America, Africa, and Asia has overtaken that of Europe, North America, and the former USSR. For the first time since the seventh century, when there were large Nestorian and Syrian churches in parts of Asia, the majority of Christians in the world are not of European origin Moreover, this swing to the ‘South’ has, it would seem, only just got going, since the birth rate in those regions is at present so much higher than in the developed ‘North’, and lapses from religion are almost negligible compared with Europe. By the middle of the next century, therefore, Christianity as a world religion will patently have its centre of gravity in the Equatorial and Southern latitudes, and every major denomination, except possibly the Orthodox Church, will be bound to regard those areas as its heartlands, and embody that fact in its administration.
30
Brock, Sebastian P. "SOME BASIC ANNOTATION TO THE HIDDEN PEARL: THE SYRIAN ORTHODOX CHURCH AND ITS ANCIENT ARAMAIC HERITAGE, I-III (ROME, 2001)." Hugoye: Journal of Syriac Studies 5, no. 1 (May 1, 2010): 63–112. http://dx.doi.org/10.31826/hug-2010-050106.
Full text
31
Maksoud, Marilyn, and E. Yu Ivanova. "Church Culture and Orthodox Music in Syria." Contemporary problems of social work 5, no. 3 (September 30, 2019): 17–21. http://dx.doi.org/10.17922/2412-5466-2019-5-3-17-21.
Full text
32
Herrin, Judith. "Volker L. Menze . Justinian and the Making of the Syrian Orthodox Church.(Oxford Early Christian Studies.)New York : Oxford University Press . 2008 . Pp. viii, 316. $110.00." American Historical Review 114, no. 4 (October 2009): 1193–94. http://dx.doi.org/10.1086/ahr.114.4.1193.
Full text
33
Pace, Joseph L. "I Am a Palestinian Christian." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 109–12. http://dx.doi.org/10.35632/ajis.v15i2.2180.
Full textAbstract:
Many small pieces fit together to create the puzzle that is Palestine. One of thesmaller, but certainly not insignificant, pieces of the puzzle is the PalestinianChristian community, which clearly traces its origins back to the first century.Mitri Raheb makes the comment that it is not necessary for a PalestinianChristian to go on pilgrimage because one “is already at the source itself, thepoint of origin” (p. 3). Pilgrimage in the sense of a physical journey is perhapsnot necessary, but some sort of spiritual exploration, which is at the heart of pilgrimage,is indeed in order. Raheb performs this pilgrimage in two ways: byexploring his family’s complicated denominational background and by providinga refreshing exegesis of a handful of biblical texts.One might assume that Palestinian Christians are all members of churchessuch as the Syrian Orthodox, Armenian, or Jacobite, together with a few adventurousconverts to eastern Orthodoxy or Roman Catholicism. The thought of aPalestinian Lutheran community is one that stretches the Western image of thePalestinian Christian community but does give a more accurate picture of thecomplicated Christian church in Palestine. In spite of its small and fragmentednature, the Palestinian Christian community has traditionally held an importantplace in the life of Palestine. Members of this community are historically progressiveand urban-oriented, many earning a living as merchants and shopkeepers(p. 19). The community is also traditionally well-educated and multilingual,in large part because of the evangelistic efforts of denominations such asGerman Lutherans and the English-speaking Anglican Church as well as otherProtestant denominations. Raheb notes that this Christian community has neverenjoyed political autonomy, as it has always existed withii occupied territory,ruled by Byzantines (technically Christian, although more concerned with politicaland cultural hegemony) and their Muslim and Ottoman successors and thenby British mandate and now by Israel. The absence of autonomy is a threat tothe swival of any community, especially a small community. Lack of self-government,or appropriate representation in the government, leads to a number ofsignificant threats to the community’s viability. Issues of economic, social, andpolitical injustice are all problems with which the Palestinian Christian communityhas had to contend.Emigration- or moving to new places where political, economic, and socialoppression are not as devastating-is one traditional way a community seeks topreserve itself; and, Raheb notes, it also has significant biblical antecedents,which become important later in the book as he explores the Exodus. Since1948, the size of the Palestinian Christian community has decreased significantly,in large part due to emigration to South and North America and WesternEurope. The comment has been made that within a few generations there will be ...
34
Nasrallah, Rima, and Ronelle Sonnenberg. "Oriental Orthodox Young Adults and Liturgical Participation: A Matter of Identity." Exchange 49, no. 3-4 (November 9, 2020): 358–78. http://dx.doi.org/10.1163/1572543x-12341574.
Full textAbstract:
Abstract This qualitative research on young adults of the Armenian Apostolic and Syriac Orthodox Churches in Lebanon considers why participation in liturgy aids the identity formation of youth in both communities. By participating in liturgical rituals, these young adults express identities which transcend the limited spaces they inhabit. These spaces are influenced by the minority context in Lebanon, as well as by traumatic historic experiences of both Armenians and Syriacs. Such spaces stimulate the youths’ appreciation for their ancient traditions and their strong connection to other members of their church communities, both past and present. Their sense of belonging is rooted in ancient languages and narratives, and in the embodied rituals that open Armenian and Syriac young people up to the divine dimension of liturgy in church and in daily life. We argue that, for the research population, engagement in the liturgy is a matter of identity.
35
Price, Richard. "Justinian and the making of the Syrian Orthodox Church. By Volker L. Menze. (Oxford Early Christian Studies.) Pp. x+316. Oxford: Oxford University Press, 2008. £55. 978 0 19 953487 6." Journal of Ecclesiastical History 60, no. 03 (July 2009): 557. http://dx.doi.org/10.1017/s0022046909008562.
Full text
36
Karim, Maral, Maral Karim, and Kifah Rashid. "The emergence of Christianity and its difference." Islamic Sciences Journal 14, no. 1 (February 16, 2023): 287–303. http://dx.doi.org/10.25130/jis.23.14.1.2.14.
Full textAbstract:
The study of religions reveals to the Muslim many secrets and hidden facts, and inspires the Muslim to use his tongue with thanks and praise to Allah Almighty for sending us a noble prophet (may Allah bless him and grant him peace) who explained to us the ways of peace, as it becomes clear to the Muslim what a great blessing he is. The Christians disperse There are several churches belonging to several denominations that follow different rites, and the most prominent of them are: the Chaldean Catholic Church, the Syriac Orthodox Church, the Syriac Catholic Church, the Armenian Catholic Church, the Armenian Orthodox Church, the ancient Church of the East, the Assyrian Church of the East or the Assyrian Church, the Roman Catholics, and the Roman Orthodox, National Evangelical Protestant denomination, Assyrian Evangelical Protestant Church, Adventist or Seventh-day Adventist denomination, Light Catholic denomination, Coptic Orthodox
37
Gerd, Lora. "Russian Church Policy in Syria in the 19th Century: Main Tendencies and Dynamics of Its Development." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016649-2.
Full textAbstract:
The article is focused on the main tendencies of Russian policy in the Patriarchate of Antioch during the 19th century. Following the traditional support of Orthodoxy, in the situation of concurrence of the Great Powers in the Middle East Russia had to make a revision of the old methods of policy. The journey of Archimandrite Porfirii Uspenskii in 1843 and the foundation of the Russian Ecclesiastical Mission in Jerusalem in 1847 were aimed at strengthening of Russian positions in the region. The conflicts between the nations in the end of the 1850s and he struggle of the Arabs for church and national independence forced he Russian diplomacy to support them against the Greeks. The struggle ended in the election of an Arab Patriarch at the Antiochian see. The activities of the Imperial Orthodox Palestine Society for foundation of schools for the Orthodox Arabs as well as financing of the schools of the Patriarchate created a strong base for national education. The peak of Russian influence in Syria is in the beginning of the 20s century: at that time the sums for material support increase enormously. As a whole it was in Syria during the 19th century that Russian policy in the Christian East was most efficient.
38
Wood, Philip. "Constantine in the Chronicle of Seert." Studies in Late Antiquity 1, no. 2 (2017): 150–72. http://dx.doi.org/10.1525/sla.2017.1.2.150.
Full textAbstract:
This article analyses the reception of the story of Constantine in Iraqi Christian circles in the ninth and tenth centuries. It situates the use of the story against the broader historiographic context in which the history of the Roman church was imported wholesale into Iraq in the sixth century to buttress its identity as an orthodox church. It argues that the legacy of Eusebius was respected but not followed in its details. Instead, the memory of Constantine and his family was dominated by the Doctrina Addai and the Julian Romance, pseudo-histories composed in Syriac in Edessa in the fifth and sixth centuries. Within an Islamicate environment, Constantine was remembered chiefly for his role in establishing a Nicene orthodoxy, which was shared by all major Christian confessions in the caliphate, and for his role in the cult of the True Cross, a strong symbol that continued to divide Christians and Muslims.
39
Leustean, Lucian N. "Orthodox Conservatism and the Refugee Crisis in Bulgaria and Moldova." Communist and Post-Communist Studies 54, no. 1-2 (March 2021): 83–101. http://dx.doi.org/10.1525/j.postcomstud.2021.54.1-2.83.
Full textAbstract:
In 2015, the Bulgarian Orthodox Church issued an unusual statement declaring that the arrival of refugees represented a “true invasion” in the region. One year later, during debates on Moldova’s presidential elections, the Orthodox Church endorsed the fake news that 30,000 Syrians were about to arrive in the country. Drawing on interviews in Chişinău and Sofia, the article argues that the European refugee crisis has led to an internationally-linked Orthodox conservatism characterized by five components: defending a mythical past; fostering close relations with state authorities; anti-Westernism; building conservative networks at local, national, and geopolitical levels; and presenting Orthodox churches as alternative governance structures. These components shape religion–state relations in predominantly Orthodox countries in the region and have had a direct impact on the ways in which religious and state bodies have responded to populism and geopolitics.
40
Kiraz, George A. "Learning Syriac and Garshuni in Early Modern Egypt." Intellectual History of the Islamicate World 9, no. 1-2 (July 20, 2020): 62–87. http://dx.doi.org/10.1163/2212943x-20201006.
Full textAbstract:
Abstract The fragments published here consist of a pupil’s exercise sheets. The contents are alphabet exercises as well as repetitive phrases from hymnals. As such, the material sheds light on the pedagogical environment of the Syriac settlement in Early Modern Egypt and helps us connect the received liturgical tradition of the Syriac Orthodox Church with the middle of the second millennium.
41
Hager, Anna. "The emergence of a Syriac Orthodox Mayan Church in Guatemala." International Journal of Latin American Religions 3, no. 2 (July 3, 2019): 370–89. http://dx.doi.org/10.1007/s41603-019-00083-1.
Full text
42
Keon-Sang, An. "Ethiopian Contextualization: The Tradition of the Ethiopian Orthodox Tewahido Church." Mission Studies 33, no. 2 (May 11, 2016): 147–62. http://dx.doi.org/10.1163/15733831-12341445.
Full textAbstract:
Our study of contextualization must be basically descriptive, that is, to observe and describe how the gospel is understood and shapes practices in the context of a people. Especially we have to take into consideration different global church traditions in our discussion of contextualization. The Ethiopian Orthodox Tewahido Church (eotc) provides a compelling historical example of contextualization. It has developed its own unique tradition by weaving together elements from different sources of both internal and external traditions through dynamic interaction with other traditions. These include Ethiopian primal, Hebraic-Jewish, apostolic, Syriac and Egyptian Coptic. Ethiopian nationalism has functioned as the guiding principle underlying Ethiopian contextualization. The eotc will continue to display how a church with a long history and tradition copes with new challenging situations and establishes its distinctive tradition in a dynamic interaction of its local and global orientations.
43
Feodorov, Ioana. "The Arabic Book of the Divine Liturgies Printed in 1745 in Iași by Patriarch Sylvester of Antioch." Scrinium 16, no. 1 (October 19, 2020): 158–76. http://dx.doi.org/10.1163/18177565-00160a13.
Full textAbstract:
Abstract The following article focuses on a printed text of the Arabic Book of the Divine Liturgies, produced in 1745 in Iași (Jassy), capital of Moldavia, by Sylvester, the Patriarch of the Greek-Orthodox Church of Antioch (1724-1766), which is comprised, together with a section of a Syriac and Arabic manuscript commentary on some Gospel passages, in MS 15 of the library of Dayr Sayyidat al-Balamand (near Tripoli, Lebanon). It is a rare copy of this early Arabic printed book, whose existence was recently established. The study encloses an outline – based on Romanian, Greek and Arabic sources – of Patriarch Sylvester’s printing activity in Iași and Bucharest in 1745-1747, a description of the Book of the Divine Liturgies (Iași, 1745) preserved in the Balamand codex, and comments on the value of this finding for future research on the printing work carried out in the Romanian Principalities, in 1701-1747, for the Arabic-speaking Christians of Ottoman Syria.
44
Gerd, Lora. "Towards the Arab National Renaissance: the Struggle for the Throne of Antioch in the 2nd Half of the 19th Century and Russia." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015706-5.
Full textAbstract:
The article is focused on little known pages of the Russian support to the Arabic church and national movement during the last decades of the 19th century. Supporting the Arab Orthodox population of Syria and Lebanon was an important part of the Russian policy in the Near East. The attempt to convert part of the Melkites to Orthodoxy in the 1860-s was not successful, but already in 1869 the Russian Consul in Beirut managed to ensure the election of a pro-Russian Arab Gabriel Shatila as Metropolitan of Beirut. After few failures of the Arabic candidates in the struggle for the Patriarchal see, in 1899, despite the opposition of the French diplomatic representatives (who supported the candidates of the Holy Sepulcher brotherhood), the Russians achieved the enthronement of Patriarch Melety Dumani. The newly discovered archive materials show the details of these events and contribute to their understanding in the course of the French-Russian confrontation in the region.
45
Лаврентьева, Е. С. "THE “STATUS QUO” AT THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM AND ITS INFLUENCE ON THE ARCHITECTURAL APPEARANCE OF THE CHURCH." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 159–79. http://dx.doi.org/10.25995/niitiag.2019.11.2.010.
Full textAbstract:
В статье рассматривается изменение архитектурного облика Храма Гроба Господня под влиянием законодательных актов, на протяжении длительного периода регулировавших правовой статус христианских общин в этом грандиозном сооружении. Несмотря на то что значительная часть документов публиковалась в научной литературе, впервые предпринимается попытка рассмотрения документов в длительной перспективе: начиная с грамоты халифа Умара Ахтинаме, 638 г., до доклада секретариата Согласительной комиссии ООН, 1949 г. Цель исследования - определить наиболее значимые аспекты жизни храма и наиболее яркие эпизоды интенсивной борьбы христианских конфессий за право владения святынями храма, оказавшие влияние на формирование его архитектурного облика, попытаться выявить максимально достоверные сведения о пребывании в храме христианских монашеских общин. В статье ограниченно поданы сведения о пребывании некоторых конфессий, и главное внимание уделено взаимоотношениям греков и латинян, внесших основной вклад в сложение структуры храма. В настоящее время Храм Воскресения в Иерусалиме разделен между шестью христианскими конфессиями: греческая православная, римская католическая, армянская апостольская, сирийская православная, коптская православная, эфиопская православная церквями. Основные права на владение святыней и, следовательно, на внутреннее пространство храма имеют греки (греко-иерусалимская патриархия), латиняне (католический орден францисканцев) и армяне (представители армяно-апостольской церкви), в то время как копты, сирийцы и абиссинцы пользуются малыми правами. Но и по сей день споры, связанные с владением отдельными престолами и приделами храма, не прекращаются. Актуальность исследования, посвященного детальному рассмотрению споров между христианскими общинами, в результате которых менялся облик храма, позволит определить степень сохранности памятника в его первоначальном виде (IV в.). The article discusses the change in architectural appearance of the Church of the Holy Sepulcher under the influence of legislative acts regulating the legal status of Christian communities at the Church itself. Despite the fact that a considerable part of the documents were published in the scientific literature, for the first time an attempt is made to consider older documents (beginning with the letter of the Caliph Umar Ahtiname, 638, to the Working Paper prepared be the Secretariat, UNCCP, 1949). The aim of the research is to identify the most significant aspects of the Holy Sepulchre history, the most striking episodes of the intensive struggle between religions for the right to own the shrine, and what influenced the formation of its architectural appearance. The report will also try to reveal the most reliable information about the adobe of Christian monastic communities in the Church of the Holy Sepulchre. The article provides limited information on the presence of certain confessions, and the main attention is paid to the relationship between the Greeks and the Latins, who made the main contribution to the structure of the Church. Currently, the Church of the Resurrection in Jerusalem is divided between six Christian denominations: Greek Orthodox, Roman Catholic, Armenian Apostolic, Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox Churches. The main rights to the possession of the shrine and, therefore, to the inner space of the Church of the Holy Sepulchre belong to the Greeks (the Orthodox Patriarchate of Jerusalem), the Latins (the Catholic Order of Friars Minor) and Armenians (representatives of the Armenian Apostolic Church), while the Copts, Syrians and Abyssinians use lesser rights. To this day disputes related to the possession of altars and chapels at the Church of the Resurrection are ongoing. The relevance of the study, devoted to the detailed consideration of disputes between Christian communities, as a result of which the appearance of the Church of the Holy Sepulchre changed, will allow to determine the degree of preservation of the monument in its original form (4th century).
46
Kaplan, Steven. "Dominance and Diversity: Kingship, Ethnicity, and Christianity in Orthodox Ethiopia." Church History and Religious Culture 89, no. 1 (2009): 291–305. http://dx.doi.org/10.1163/187124109x407943.
Full textAbstract:
AbstractThe purpose of this article is to survey the history of the Ethiopian Orthodox Church with an emphasis on several features which are of significance for comparison to Syriac Orthodox Christianity. Although it focuses primarily on the period from 1270 during which 'Ethiopian' was a national rather than ethnic identity, it shares several themes with other papers in this volume. After considering the manner in which Christianity reached Ethiopia and in particular the central role played by the royal court in the acceptance and consolidation of the Church, attention is given to the claims of successive Ethiopian rulers and ethnic groups to be 'Israelites', that is, descendants of biblical figures most notably King Solomon and the Queen of Sheba. The paper next considers the manner in which monastic movements, which emerged in the fourteenth and fifteenth centuries, were associated with ethnically based resistance to the expansion of the Christian kingdom. Other themes include the development of a tradition of biblical interpretation and Christological controversies. The paper concludes with a discussion of ongoing research concerning the Ethiopian diaspora which has developed in the period since the Marxist revolution of 1974.
47
Nordin, Magdalena. "Family and the Transmission of Traditions in the Syriac Orthodox Church in Sweden." Nordic Journal of Religion and Society 36, no. 1 (June 26, 2023): 19–32. http://dx.doi.org/10.18261/njrs.36.1.2.
Full text
48
Sagan, Galyna V. "Teaching Yugoslavs at the Kyiv Theological Academy (1900-1918)." Ukrainian Religious Studies, no. 45 (March 7, 2008): 115–27. http://dx.doi.org/10.32420/2008.45.1903.
Full textAbstract:
The study of Orthodox Yugoslavs (Serbs, Montenegrins, Macedonians, Bosnians, and Herzegovinians) at the Kyiv Theological Academy (KDA) during 1900-1918 was a continuation of the tradition laid down in previous centuries by the priority acquisition of higher education in the southern territories of the Russian territory. . Not only the Yugoslavs studied at the Kiev Academy, but also the Bulgarians, Romanians, Syrians, Czechs, Greeks and other Orthodox foreigners. However, when choosing an educational institution, these students tried to choose the ones that were on the territory of Ukraine. Officially, this position was explained by warm climates that more closely resembled their native nature. However, the positive comments that spread abroad about South Russian (Ukrainian) educational institutions were also important. That is why the Yugoslavs studied mainly in Kyiv, Kharkiv and Odessa educational institutions. At the beginning of the twentieth century. the teaching of foreigners on the territory of the Russian Empire The Russian Orthodox Church and government officials continued to attach great importance. Authorities have increased control over all areas of study of foreign students. Special attention was paid to the Orthodox Slavs.
49
Судаков, Максим. "Martyrius-Sahdona. “On the True Faith and the Firm Confession of Orthodoxy”." Вопросы богословия, no. 2(4) (September 15, 2020): 73–105. http://dx.doi.org/10.31802/pwg.2020.4.2.004.
Full textAbstract:
На русский язык переведён фрагмент из «Книги совершенства» - пространного аскетического трактата восточносирийского автора VII века Мартирия-Сахдоны, епископа Церкви Востока. Он известен как руководитель монахов и видный духовный писатель. Примечателен он главным образом тем, что пошёл на разрыв с Церковью Востока,когда стал учить об одной ипостаси Христа, за что и был лишён сана и предан анафеме. «Книга совершенства» сохранилась не менее, чем в двух рукописях, древнейшая из которых - Argent.4116 - происходит из синайского монастыря Неопалимой купины (Бет-Мар-Моше) и датируется 837 г. В 1960-х гг. «Книга совершенства» была опубликована вместе с прочими известными сочинениями Мартирия-Сахдоны, тогда же был опубликован их французский перевод. Христологическое учение Мартирия-Сахдоны, с давних пор и до сего времени привлекающее внимание исследователей, содержится, главным образом, в приводимом ниже фрагменте «Книги совершенства». Помимо вопросов христологии, в нем изложено учение о Святой Троице, всеобщем Воскресении и Страшном Суде, а также сказано о взаимосвязи веры и нравственности. Перевод снабжён словарёмосновных терминов и подстрочным комментарием, в котором указаны источники, главным образом, библейских цитат, а также даны пояснения к переводу. This is a translation from Syriac into Russian of a fragment of the «Book of Perfection», a large ascetic treatise. The author of the book, Martyrius-Sahdona, a bishop in the Church of the East, is a 7th century East-Syrian writer. He is known as a teacher of monks and famous spiritual author. He is especially distinguished by his controversy with the Church of the East, after he begun to teach about one hypostasis of the Christ. For this reason, he was disgowned and anathematized. The «Book of Perfection» is preserved in at least two manuscripts, the earliest of which originates from the Beth-Mar-Moshe Monastery of Mount Sinai and is dated by 837 AC (Argent. 4116). In the 1960s the «Book of Perfection» was published along with some other known Sahdona’s writings. At the same time corresponding translations into French were issued. The christological teaching of Sahdona, which has been attracting attention of researchers from the earliest times hitherto, is mainly contained in the present fragment of the «Book of Perfection». Besides christological aspects, it also contains doctrines of the Trinity, of the universal resurrection, and of the Last Judgement, along with considerations on the relationship between faith and morality. The introduction presents brief biographic and literary information and outlines the main subjects of the fragment. The translation is supplemented with a glossary of the main terms and a commentary indicating sources of citations in the text (foremost biblical) and explaining the translation.
50
Galal, Lise Paulsen, Alistair Hunter, Fiona McCallum, Sara Lei Sparre, and Marta Wozniak-Bobinska. "Middle Eastern Christian Spaces in Europe: Multi-sited and Super-diverse." Journal of Religion in Europe 9, no. 1 (March 7, 2016): 1–25. http://dx.doi.org/10.1163/18748929-00901002.
Full textAbstract:
Despite little scholarly attention, Middle Eastern Christian Churches are a well-established element of the European religious landscape. Based on collaborative research, this article examines how three mutual field visits facilitated a deeper understanding of the complexity that characterises church establishment and activities among Iraqi, Assyrian/Syriac and Coptic Orthodox Christians in theuk, Sweden and Denmark. Exploring analytical dimensions of space, diversity, size, and minority position we identify three positions of Middle Eastern Christians: in London as the epitome of super-diversity, in Copenhagen as a silenced minority within a minority, and in Södertälje as a visible majority within a minority.