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Journal articles on the topic 'The Orthodox movement'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Sannikov, Sergiy. "Orthodox Christian Renewal Movements in Eastern Europe." European Journal of Theology 28, no. 1 (2020): 92–94. http://dx.doi.org/10.5117/ejt2019.1.019.sann.

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SummaryThis book explores changes in the Orthodox Churches of Eastern and South-Eastern Europe as they came into contact with rapid changes in the modern world. Religious renewal movements among Orthodox believers appeared almost simultaneously in different areas of Eastern Europe at the end of the nineteenth and during the first decades of the twentieth century. The contributors examine these movements and the case studies include the ‘God Worshippers’ in Serbia, religious fraternities in Bulgaria, the ‘Zoe movement’ in Greece, the evangelical movement among Romanian Orthodox believers known

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2

Vellenga, Sipco J. "The growth of the evangelical movement in the Netherlands : a fundamentalist revival?" Religion and Theology 2, no. 3 (1995): 240–55. http://dx.doi.org/10.1163/157430195x00177.

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AbstractThe evangelical movement in the Netherlands has grown a lot in the past decades. This growth is a result of the increasing discontent of orthodox believers with the religious and moral climate within the mainline churches and the decreasing internal integration of these churches. The growth of the evangelical movement is also associated with the supply of the evangelical organisations, which is characterised by an orthodox Protestant message, a traditional morality, and a faith which is rooted in personal experience and which is relevant to everyday life. Finally the success of the eva

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3

Arman. "Kontroversi Gerakan Fajar Nusantara (GAFATAR) Di Indonesia Dalam Tinjauan Ortodoksi Dan Heterodoksi." Salimiya: Jurnal Studi Ilmu Keagamaan Islam 4, no. 3 (2023): 1–13. https://doi.org/10.58401/salimiya.v4i3.992.

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This article discusses the Fajar Nusantara Movement (GAFATAR), a spiritual movement that emerged in Indonesia in 2015. This movement has attracted public and media attention because of the controversies surrounding its activities and beliefs, especially regarding the dogma of teachings which they believe are heretical, so the movement This was dissolved by the Government in this case the Ministry of Home Affairs. The results of this study show that the pros and cons of religious discourse, in this case the Fajar Nusantara Movement, gave birth to orthodoxy-heterodoxy discourse claims. Discourse

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Zeleke, Meron, and Kiya Gezahegne. "Tähadiso Movement a Myth or Reality?" Utambuzi: Journal for the Study of the Religions of Africa and its Diaspora 3, no. 1 (2024): 36–45. https://doi.org/10.36615/yfn03g30.

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Religious reformist movements are often described to have lasting socio-economic and political outcomes in a given setting. This paper aims to understand the development of the Tähadiso movement within the Ethiopian Orthodox Tewahdo Church and the complexity of rivalries emerging. The paper will further try to show the populist representation of reformist concepts of the Tähadiso movement within and outside the church by drawing on discourses regarding the contentions, the struggles, and the controversies surrounding the Tähadiso reformist groups as raised by different actors. The central ques

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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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Gabuev, Afanasy K. "On the History of the Monastic Movement for the Paternal Calendar on Mount Athos." Vestnik of North Ossetian State University, no. 3 (September 25, 2023): 29–38. http://dx.doi.org/10.29025/1994-7720-2023-3-29-38.

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The article analyzes events from the history of the Orthodox Church of the last century, which were caused by calendar transformations in the Patriarchate of Constantinople, which led to active apologetic activity in defense of the Julian (“Old”, “Paternal”) calendar by representatives of one of the most important centers of world Orthodoxy - Holy Mount Athos. This movement found wide support among the laity and clergy of the Greek Church, and subsequently caused a wide public outcry throughout the Orthodox world. However, there were many who reacted indifferently to the event, or even support

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Dostanic, Dusan. "JNP Zbor and Serbian orthodoxy." Zbornik Matice srpske za drustvene nauke, no. 133 (2010): 49–73. http://dx.doi.org/10.2298/zmsdn1033049d.

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In this article the author researches the relationship between the Yugoslav National Movement Zbor and Serbian Orthodoxy. In the first part of the article he gives a short historical review of Ljoic's biography and history of the JNP Zbor. Thus, the theme is situated in historical context. In the second part of the article the author treats the Ljotic's relations, as a founder, president, leader and main ideologist of Zbor, with Serbian Orthodoxy and institution of the Serbian Orthodox Church. Special emphasis is on Ljotic's personal religiousness. In the last part the author researches influe

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Coman, Viorel. "Revisiting the Agenda of the Orthodox Neo-Patristic Movement." Downside Review 136, no. 2 (2018): 99–117. http://dx.doi.org/10.1177/0012580618770381.

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The Neo-Patristic movement’s program to liberate Orthodox theology from the influences of Western scholasticism is one of the many reasons that explain the consolidation of anti-Western feelings in some Orthodox circles today. Although the basic principles of the Neo-Patristic movement could represent, if misunderstood, a source of inspiration for the fundamentalist groups, this article argues that the position of the Neo-Patristic direction vis-à-vis the West cannot be reduced to its efforts to free theology from scholastic influences. To support this argument, the article turns to Dumitru St

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9

Rabiej, Stanisław Jan. "La sensibilité œcuménique de Jerzy Klinger." Studia Oecumenica 24 (December 28, 2024): 21–32. https://doi.org/10.25167/so.5665.

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This text was the warp of a speech at an international conference: “Jerzy Klinger - the Genius of Orthodoxy” - dedicated to one of the most active and versatile Orthodox theologians and ecumenists of the second half of the 20th century. The analysis of Jerzy Klinger's writings and ecumenical activity confirms that with the passage of time, many ideas and problems remain relevant and inspire further research. In his speeches, Klinger often revealed how, in relation to ecumenism, the Orthodox consciousness is, as it were, split (simultaneously enthusiasts and staunch opponents of the movement).

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10

Danylets, Iurii. "THE SPECIFIC FEATURES OF DEVELOPMENT OF THE ORTHODOX MOVEMENT IN SUBCARPATHIAN RUS IN THE SECOND HALF OF THE 1920S (BASED ON THE EXAMPLE OF BILKY AND VELYKI LUCHKY VILLAGES)." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 33–42. http://dx.doi.org/10.24144/2523-4498.1(44).2021.233172.

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This paper analyzes the newly discovered archival documents and materials of periodicals focusing on the development of the Orthodox movement in the second half of the 1920s. As an example, the author singled out two localities where Orthodoxy manifested itself yet in the early 20th century. Emphasis is placed on the fact that over this period in Subcarpathian Rus no Orthodox jurisdiction was established and there was neither bishop nor administration. All these facts used to lead to chaos and disorder within the Orthodox movement. The author argues that the population who decided to leave the

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11

Kyselov, Oleh S. "Features of Orthodox Ecumenism." Ukrainian Religious Studies, no. 38 (February 14, 2006): 38–46. http://dx.doi.org/10.32420/2006.38.1722.

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One of the main characteristics of the history of Christianity of the twentieth century. one can confidently call the attraction of different churches and denominations to convergence within the ecumenical movement. The purpose of this movement is Christian (church) unity, but despite some success, it has not been achieved. Not only the difference in Christian dogma and vision of spiritual life, but also the conceptual understanding of unity played a role here.

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Timonina, Ekaterina. "The reasons and consequences of cooperation between the worshippers movement of Bishop Nikolai Velimirovich and the organization of Dimitri Letich "Zbor" in the history of the Serbian Orthodox Church." Исторический журнал: научные исследования, no. 3 (March 2023): 84–97. http://dx.doi.org/10.7256/2454-0609.2023.3.40862.

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The article is devoted to the relations between the worshippers movement led by Bishop of the Serbian Orthodox Church Nikolai Velimirovich and the nationalist organization "Zbor" of the Yugoslav politician Dimitri Letich. The central problem of the article is the influence of these organizations on each other based on differences and similarities in understanding the connection between Orthodoxy and Serbian nationalism. The article provides an analysis of the reasons for mutually beneficial cooperation between these social movements in the period of the 20 – 30s of the twentieth century. It is

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Warren, Nancy Bradley. "Sacraments, Gender, and Authority in the Prioress’s Prologue and Tale and Pearl." Christianity & Literature 66, no. 3 (2017): 385–403. http://dx.doi.org/10.1177/0148333117709808.

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Both Pearl and the Prioress’s Prologue and Tale attend to sacraments: the Eucharist (in both texts) and baptism (in Pearl). What the texts say about sacraments is quite orthodox; indeed, one might argue that these texts are orthodox in ways that mark them as distinctly anti-heretical, particularly given the harsh treatment of Jews in the Prioress’s Tale. However, what the texts do in presenting this orthodoxy is more daring, recalling significant religious debates of the period and resonating with overlapping aspects of the emergent Lollard movement and contemporary Continental female mysticis

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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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Amarasinghe, Punsara. "The depiction of “Orthodoxy” in Post-Soviet Space: How Vladimir Putin uses the Church in his anti-Western campaign?" Open Political Science 4, no. 1 (2021): 74–82. http://dx.doi.org/10.1515/openps-2021-0009.

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Abstract This Article seeks to examine the Russia’s recent interest in uplifting the status of Orthodox church as a pivotal factor in the state and beyond that. Most importantly the position of the Orthodox church has grown rapidly during Putin’s administration as a solacing factor to fill the gap that emerged from the fall of Soviet Union. The 16th century doctrine propounded by Filofei called “Third Rome”, which profoundly portrayed Moscow as the last sanctuary for Eastern Christianity and the 19th century nationalist mantra of “Orthodoxy, Nationality and Autocracy” have been rejuvenated und

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Bliznyakov, Roman, Dmitry Malyshev, Evgeny Kryzhko, and Petr Pashkovsky. "The Imperial Orthodox Palestine Society and the Russian Pilgrimage Movement in 1914–1918." Proceedings of the Saratov Orthodox Theological Seminary, no. 4 (27) (December 30, 2024): 79–100. https://doi.org/10.56621/27825884_2024_27_79.

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The article considers the features of the activities of the Imperial Orthodox Palestine Society (IOPS) in the field of organizing pilgrimages in 1914–1918. It is shown that Russia during the First World War sought to expand and strengthen its international positions. At the same time, the increase in military and economic problems, aggravated by the exacerbation of internal social conflicts, as well as the opposition of London and Paris, which feared the strengthening of geopolitical influence of St. Petersburg, made the implementation of the Russian plans unlikely. By 1914 the vast majority o

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17

Ball, R. M. "The Opponents of Bishop Pecok." Journal of Ecclesiastical History 48, no. 2 (1997): 230–62. http://dx.doi.org/10.1017/s0022046900019400.

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Orthodox criticism of Bishop Reynold Pecok began ten years before he recanted and resigned in 1457–8. It came from a group of consciously orthodox theologians whose views were outraged by Pecok's teaching in sermon, disputation and writings. Long before his trial and recantation, Pecok had offended two important movements: a pastoral movement, deeply committed to preaching, which he outraged by belittling the importance of preaching; and a patristic movement which had grown up in the universities from the 1420s and whose members were now undertaking pastoral work. Pecok's gradually revealed ho

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18

Olenchak, Y. L. "Autocephalous Trends in Ukrainian Church: Historical-Political View." RUDN Journal of Political Science, no. 3 (December 15, 2015): 64–70. http://dx.doi.org/10.22363/2313-1438-2015-3-64-70.

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In this article, the author analyses the causes of the Autocephalous movement in Ukraine on the basis of memoirs of Metropolitan Benjamin (Fedchenkov). The activities of the Local Council Orthodox of Moscow of 1917-1918, and its decisions regarding the status of the Ukrainian Orthodox Church are analyzed. The influence of the Ukrainian nationalist movements on the work of Church Councils in Kiev in 1918 and 1921 is described in the article.

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Suleiman, Ibrahim. "The Role of Contemporary Islamic Movement towards Social and Political Changes of Modernity." American Economic & Social Review 1, no. 1 (2017): 50–58. http://dx.doi.org/10.46281/aesr.v1i1.148.

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This paper studies the role of contemporary Islamic movements towards social and political changes of the 21st century. Contemporary Islamic movements is a modern phenomenon; it is rooted in the historically and spatially recurring cyclical phenomena of "reform" (Islah) and "renewal" (Tajdid) which provide the models and symbols that link modernity to authentic elements of Islamic teachings. The study employs secondary source as a method of data collection. Based on these past rejuvenations, contemporary Islamic scholars are interacts with modern cultural, social, political and religious circu

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20

Bria, Ion. "The Eastern Orthodox in the Ecumenical Movement." Ecumenical Review 38, no. 2 (1986): 216–27. http://dx.doi.org/10.1111/j.1758-6623.1986.tb03417.x.

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21

Aagaard, Anna Marie. "The Orthodox Churches and the Ecumenical Movement." Ecumenical Review 51, no. 4 (1999): 340–50. http://dx.doi.org/10.1111/j.1758-6623.1999.tb00401.x.

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22

Knorre, Boris, and Alexandra Zasyad'Ko. "Orthodox Anti-Ecumenism as an Element of the Mobilization Model of Society: Political Aspects of Religious Fundamentalism." State, Religion and Church 8, no. 2 (2021): 69–98. https://doi.org/10.22394/2311-3448-2021-8-2-69-98.

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This article explores the anti-ecumenical movement in Russian Ortho- doxy, its facets of religious separation and isolationism. The article analyzes the sociocultural and political premises on which the isola- tionist ideology of Orthodox fundamentalists relies, in particular de- fensiveness and security, both of which intertwine with revanchism, geopolitical resentment, and an idealization of the Soviet past. It also explores the cultural phenomenon of “mobilization consciousness” — a psychological conviction that positive transformation processes in Russia can only occur in

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Bulakhtin, М. А. "THE ORTHODOX CHURCH IN VOLYNIA DURING THE INTER-WAR YEARS: BETWEEN THE UKRAINIAN AND POLISH NATIONALISMS." Вестник Пермского университета. История, no. 3(58) (2022): 31–47. http://dx.doi.org/10.17072/2219-3111-2022-3-31-47.

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The article reveals the evolution of Poland’s policy towards the Orthodox Church in the 1920s and 1930s on the example of Orthodoxy in Volynia. This region of Poland had the largest number of Orthodox Christians, and Ukrainians prevailed among them. The Ukrainian national movement that was growing during those years stood for Ukrainization of the Orthodox Church in Volynia. The advocates of Ukrainization put pressure on the religion leadership and declared the need for “derussification” of the church life. They also proclaimed Russian priests as a threat not only to Ukrainians, but also to the

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Werczberger, Rachel, and Daniel Monterescu. "Rebranding God: The Jewish Revival Movement between Homeland and Diaspora." Religions 15, no. 10 (2024): 1255. http://dx.doi.org/10.3390/rel15101255.

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Against the gloomy forecast of “The Vanishing Diaspora”, the end of the second millennium saw the global emergence of a dazzling array of Jewish cultural initiatives, institutional modalities, and individual practices. These “Jewish Revival” and “Jewish Renewal” projects are led by Jewish NGOs and philanthropic organizations, the Orthodox Teshuva (return to the fold) movement and its well-known emissary Chabad-Lubavitch Hasidism, and alternative cultural initiatives that promote what can be termed “lifestyle Judaism”. This range between institutionalized revival movements and ephemeral event-d

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Ermishina, K. B. "Religious and Philosophical Prerequisites of the Eurasianism: Personal Religiosity and Theoretical Foundations." Orthodoxia, no. 4 (December 26, 2022): 186–211. http://dx.doi.org/10.53822/2712-9276-2021-4-186-211.

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The article analyzes the Eurasianist religious doctrine, the religious views of the leaders of the 1920s Eurasian movement and their relationship with the hierarchs of the Russian Orthodox Church in exile and at home. Until now, this issue has not been featured in special papers or monographs. The attention of researchers has been attracted to the political, ideological and other aspects of the Eurasian doctrine. Two of the founders of the Eurasian movement, Georges Florovsky and prince Alexander von Lieven, entered the Church. Florovsky tried to take the lead and turn the movement to purely r

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Amin, Saidul. "PETA PEMBAHARUAN PEMIKIRAN ISLAM DI INDIA." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 21, no. 1 (2019): 11–31. http://dx.doi.org/10.15548/tajdid.v21i1.259.

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Indiaisanimportantlandinthehistory ofreformationofreligious thought.There are manyMoslemscholarswere borninthe “India subcontinent”, for example,Syah Waliullah,AhmadKhan,Amir Ali,Iqbal,Ali Jinnah,Kalam Azadandothers.Every oneofthemactually hasasameobjective,torestorethe glory ofIslaminIndia,butuseddifferentapproaches.Theseconditionsspawned manyIslamic Movements,suchasliberalist,orthodox,reformist,andnationalist. Thisarticlewouldliketohighlighttherootofthehistory ofIslamicReform Movement inIndia.

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Maican, Petre. "The Orthodox Church: Back to Progress." Irish Theological Quarterly 83, no. 3 (2018): 235–49. http://dx.doi.org/10.1177/0021140018768351.

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There is an increased tendency inside the Orthodox Churches to reject the socio-cultural changes brought about by postmodernity and seek the restoration of an idealized past. In this article, I argue against this trend and set the premises for a constructive Orthodox engagement with secular postmodernity. Initially, I point out that in the patristic frame of thought, the movement of history receives a positive value as part of God’s plan to lead humankind to deification. In order to show how this motion towards deification can be discerned in a modern setting, I turn to Dumitru Stăniloae, who

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Rotar, Marius. "The Freethinking Movement and the Feminist Issues in Romania Prior to the Outbreak of the First World War." Secular Studies 6, no. 1 (2024): 1–20. https://doi.org/10.1163/25892525-bja10062.

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Abstract Prior to the outbreak of World War I, the Freethinking and the Feminist movements were somewhat connected (but not overlapped) due to the new models that they promoted in society (in this situation, the improvement of the women’s condition). The Romanian Freethinking Association (founded in 1909) and The Association for Positive Education in Bucharest (founded in 1911) (as the “voices” of Romanian freethinkers) criticized vehemently the Feminist movement in Romania through its journal (Rațiunea) and also through its most prominent leaders (for instance, Constantin Thiron). The reason

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Paterykina, V. "Bogomilstvo, his ideological origins and peculiarities of distribution." Ukrainian Religious Studies, no. 3 (November 5, 1996): 29–33. http://dx.doi.org/10.32420/1996.3.56.

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Among the heretical movements, certain interest attracts worship, which for five centuries was essentially the main oppositional religious-philosophical movement to orthodox Christianity, which influenced the spiritual life of a number of European countries, including Kievan Rus.

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Shchipkov, Vasiliy A. "Orthodoxy and “Radical Orthodoxy”: Understanding of “Mediation” and Prospects of Collaboration." Almanac “Essays on Conservatism” 29 (September 19, 2019): 171–83. http://dx.doi.org/10.24030/24092517-2019-0-3-171-183.

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The article critically examines the concept of “mediation” used by the modern conservative Christian philosophical and theological movement “Radical Orthodoxy” (arose at the end of the 20th century among Anglican and Catholic philosophers) and also puts the question about the prospects of dialogue between Orthodox tradition and the “Radical Orthodoxy”. The article gives general information about this movement and contemporary researches on it. It is noted that the term “Orthodoxy” in its name does not indicate a connection with Orthodoxy or any Christian denomination but is used in the sense c

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Stathokosta, Vassiliki El. "Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue." Ecclesiology 8, no. 3 (2012): 350–74. http://dx.doi.org/10.1163/17455316-00803006.

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Taking as a starting point the Patriarchal Encyclical of 1902-4, which celebrates one hundred and ten years in 2012 (1902-2012), attention is given to its contribution to Anglican-Orthodox dialogue. A decisive landmark in Anglican-Orthodox relations and in the formation of the Ecumenical Movement was the visit of the Greek Church delegation to the USA and England in 1918 and the discussions with Episcopalians and Anglicans on Christology and Triadology (‘Trinitarian theology’) as well as ecclesiology. The process of this dialogue is examined here through the evaluations of three distinguished

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Suzin, Asher, Ayelet Banai, and Lee Cahaner. "Ultra-Orthodox Women's Reaction to the "Society of Learners" Model as a Motive among Israel's Ultra-Orthodox Feminists." Israel Studies 28, no. 3 (2023): 169–91. http://dx.doi.org/10.2979/israelstudies.28.3.10.

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ABSTRACT: The "Society of Learners" is an accepted research model that explains communal, religious, and sociological features among Lithuanian and Mizrahi communities in Israel. This model has become increasingly challenging for many ultra-Orthodox men and women. In this article we discuss reactions to the society of learners model as a motive for the establishment of the ultra-Orthodox feminist movement that was created in anticipation of the 2013 Knesset elections, and examine its role in the establishment of the movement. Through semi-structured, in-depth interviews we asked fifteen ultra-

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Suzin, Asher, Ayelet Banai, and Lee Cahaner. "Ultra-Orthodox Women's Reaction to the "Society of Learners" Model as a Motive among Israel's Ultra-Orthodox Feminists." Israel Studies 28, no. 3 (2023): 169–91. http://dx.doi.org/10.2979/is.2023.a903077.

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ABSTRACT: The "Society of Learners" is an accepted research model that explains communal, religious, and sociological features among Lithuanian and Mizrahi communities in Israel. This model has become increasingly challenging for many ultra-Orthodox men and women. In this article we discuss reactions to the society of learners model as a motive for the establishment of the ultra-Orthodox feminist movement that was created in anticipation of the 2013 Knesset elections, and examine its role in the establishment of the movement. Through semi-structured, in-depth interviews we asked fifteen ultra-

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Pismeniuk, Priest Ilia. "Rapprochement of the Roman Catholic Church and the World Council of Churches in the 1960s: Orthodox attitude to this problem." Issues of Theology 4, no. 2 (2022): 260–74. http://dx.doi.org/10.21638/spbu28.2022.206.

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In the article, the author talks about the stage of rapprochement between the Roman Catholic Church and the largest ecumenical organization, the World Council of Churches (WCC), at the turn of the 1950s–1960s, as well as about the continuation of interaction between the Vatican and the WCC within the framework of the Joint Working Group. At the initial stage of the World Council of Churches’ history the Roman Catholic Church refused any ecumenical contacts and n reacted negatively to the ecumenical movement. The article explains the reasons that served to change the position of the Roman Catho

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Nikolskii, Evgenii, and Sergey Ursta. "The role of Metropolitan Vasily lipkivsky in the preparation and holding of the all-Ukrainian Church Council in 1921." PEREIASLAV CHRONICLE, no. 14 (November 30, 2018): 18–28. https://doi.org/10.5281/zenodo.2267708.

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The deployment of the Ukrainian national-political movement in 1917-1922 prompted the conscious part of the Ukrainian Orthodox clergy and the flock to put on the agenda the requirements for the revival of the national foundations of Church life. The example of The Georgian Orthodox Church, which declared itself Autocephalous, served as a clear reference point. So, at this time the struggle for the spiritual liberation of Ukrainians, for the creation of a single local Ukrainian Orthodox Church. But the Russian Orthodox Church and the Bolshevik authorities opposed the approval of

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LEPILIN, A. V. "RUSSIAN ORTHODOX CHURCH AND ECUMENICAL MOVEMENT IN 1950." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 8, no. 2 (2019): 95–99. http://dx.doi.org/10.22394/2225-8272-2019-8-2-95-99.

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Avishai, Orit. "HALAKHICNIDDAHCONSULTANTS AND THE ORTHODOX WOMEN’S MOVEMENT IN ISRAEL." Journal of Modern Jewish Studies 7, no. 2 (2008): 195–216. http://dx.doi.org/10.1080/14725880802124214.

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Ploiesteanu, Nifon. "The Romanian Orthodox Church and the Ecumenical Movement." Ecumenical Review 39, no. 3 (1987): 352–55. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01426.x.

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Pavlova, Margarita Mikhailovna. "ADDENDA TO THE BIOGRAPHY OF A. N. GIPPIUS: EARLY YEARS OF EMIGRATION (1920–1924). ARTICLE 2." Russkaya literatura 4 (2022): 227–46. http://dx.doi.org/10.31860/0131-6095-2022-4-227-246.

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Using the archival data, the article traces the path of A. N. Gippius during the years of emigration (1920–1942); her correspondence with Z. N. Gippius concerning the Orthodox Church and the Russian Church Abroad (ROCOR), her involvement in the work of religious and philosophical groups in Constantinople (1921) and Belgrade (1921–1924), as well as in the RSCM (Russian Student Chris-tian Movement). A. N. Gippius’s presentation Catholicism and Orthodoxy is published in the Appendix.

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Golovushkin, D. A. "Russian Religious Reformation Process of Early 20th Century through Prism of Ideological Quests of Fr. Mikhail (Semenov)." Nauchnyi dialog 13, no. 1 (2024): 275–96. http://dx.doi.org/10.24224/2227-1295-2024-13-1-275-296.

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The article examines the development of views on the reform of Russian Orthodoxy in the early 20th century by one of the prominent and unconventional religious thinkers of that time, Father Mikhail (Pavel Vasilievich Semenov, 1873-1916). It traces his journey from official Orthodoxy to the movement for religious renewal, and then to the Belokrinitskaya (or Austrian) Old Believer hierarchy, after which he becomes the main ideologist of “Golgotha Christianity” — a unique religious-reformist movement advocating for the revival of social and moral ideals of the early Christian community. As contem

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White, James. "Orthodox Old Belief: Edinoverie as a Movement for Religious Rejuvenation in the Russian Church, 1905–1918." Russian History 43, no. 2 (2016): 181–208. http://dx.doi.org/10.1163/18763316-04302004.

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This article will analyze edinoverie reform in the early twentieth century. Edinoverie was a uniate movement that joined former Old Believer schismatics to the Orthodox Church. Its unique position between the Church and the schism led to a feeling of insecurity and alienation from the ecclesiastical administration among the edinovertsy: in 1905, this culminated in an attempt to reform the bases of edinoverie. A party of edinovertsy led by Father Simeon Shleev proposed an alternative vision of Orthodoxy wherein edinoverie’s Old Believer legacy would be used to rejuvenate the Church and even Rus

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Smyrnov, Andrii. "THE UKRAINIAN ORTHODOX COMMUNITY IN NORTH AMERICA DURING THE INTERWAR PERIOD." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 34 (2023): 123–27. http://dx.doi.org/10.25264/2409-6806-2023-34-123-127.

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The article deals with the development of the Ukrainian Orthodox movement on the North American continent during the interwar period. It began with the mass conversion of Greek Catholics to Orthodoxy and led to the establishing of two separate church communities in Canada and the United States. The first UOC-USA parishes were founded in 1919, mostly by former Ukrainian Catholics from Galicia or Orthodox from Transcarpathia and Bukovyna. In 1924 Archbishop Ioan Teodorovych of the Ukrainian Autocephalous Orthodox church, formed in Kyiv, was dispatched to serve as a hierarch for the new churches

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Lepeshkin, Dmitrii Germanovich. "Representations of secularism in the modern confessional theology." Философская мысль, no. 9 (September 2021): 45–53. http://dx.doi.org/10.25136/2409-8728.2021.9.36359.

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The subject of this research is comprehension of the concept of secularism by theologians of the Abrahamic religious tradition (Christianity, Islam, and Judaism) in the late XX &ndash; early XXI centuries. The object of this research is secularism as the phenomenon of modernity. Leaning on the methodology of contextualism, comparative and content analysis, in terms of civilizational approach, the author studies the interpretation of the concept of secularism within the framework of confessional theological discourse. The author has examined the corresponding representations of theologians

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Ryygas, Elena-Olga. "Russian Orthodoxy is a Terrible Force." Dostoevsky Journal 23, no. 1 (2022): 90–94. http://dx.doi.org/10.1163/23752122-02301009.

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Abstract The invasion of Ukraine by Russian troops in February 2022 calls into question the legal status of the Russian Orthodox Church (headed by Patriarch Kirill) as a religious organization claiming Eastern Christian heritage. While the Russian Orthodox Church appropriates the history of Kievan Rus, the top hierarchs of the roc are guided by the ideology of servility and Bolshevism. At the same time, the Catacombers who survived the Bolshevik persecution also consider themselves part of Russian Orthodoxy. They are like the inhabitants of Kitezh-Town, the legendary sunken city hidden under w

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Zhytkova, Olesya. "To the centenary of the UAOC founding in Kyiv: preconditions for the revival of the church (1917–1921)." Ethnic History of European Nations, no. 65 (2021): 65–71. http://dx.doi.org/10.17721/2518-1270.2021.65.07.

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The Ukrainian Autocephalous Orthodox Church (UAOC) was officially established in 1921, at the First All-Ukrainian Orthodox Church Sobor in Kyiv. The highest church hierarchy was also designated while laying conceptual and canonic foundations of the church. The restoration of the independence of the Ukrainian Orthodoxy became possible thanks to the transformational processes in society during the Ukrainian Revolution, which brought about the people’s struggle for political and cultural independence. The center of the autocephalous movement was the city of Kyiv, where the first national Orthodox

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BEGLOV, A. L. "International Activity of the Russian Orthodox Church during the “New Deal” Between the State and the Church. Periodization and the Elements of Crisis." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 104–29. http://dx.doi.org/10.23932/2542-0240-2018-11-4-104-129.

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The article describes the international activities of the Russian Orthodox Church of the Moscow Patriarchate during the “new deal” in the state-church relations (late 1930s – first half of the 1950s). Depending on the direction of the international activities of the Russian Church, which the Soviet leadership considered to be the priority of the moment, the author outlines five main stages of the “new deal”. The first stage dated to the late 1930s – 1943, when the “new policy” remained a secret policy of the Stalinist leadership aimed at including Orthodox religious structures in the new terri

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Chapnin, Sergei. "Post-Soviet Civil Religion as a Substitute for Orthodox Christianity." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 68, no. 1 (2023): 110–19. http://dx.doi.org/10.24193/theol.cath.latina.2023.lxviii.1.05.

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The religious revival in post-Soviet Russia resulted in a new, more intimate than ever before, alliance between the Russian Orthodox Church and Putin’s autocratic regime. Three key elements were essential in shaping this unholy alliance: a) re-establishing the Russian Orthodox Church under Stalin’s decree in 1943, b) the constant support of local Orthodox Churches and the ecumenical movement, and c) the formation of a specific religious-based ideology.

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Thangeo, Lunneihoi. "Deviation from the Orthodox." Međunarodne studije 22, no. 1 (2022): 81–95. http://dx.doi.org/10.46672/ms.22.1.4.

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Some events that occurred after the Christian movement became the state religion of the Roman Empire can be regarded as one sort of historical revisionism. Theodosius had sanctioned the state persecution of all those who did not uphold the Nicene version of Christianity. This resulted in the loss of many works by those who were deemed unorthodox Christians. For many, the Christian movement bifurcated, then permutated only after the Protestant Reformation. Had it not been for the discovery of some of these so-called unorthodox texts in the twentieth century, we would not have known that alterna

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LIVTSOV, V. A., and A. V. LEPILIN. "THE EMERGENCE OF RESISTANCE TO ECUMENISM IN THE RUSSIAN ORTHODOX CHURCH (ROC) IN THE POST-PERESTROIKA PERIOD OF RUSSIA." JOURNAL OF PUBLIC AND MUNICIPAL ADMINISTRATION 9, no. 4 (2020): 74–93. http://dx.doi.org/10.22394/2225-8272-2020-9-4-74-93.

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The main purpose of the article is to analyze the emergence of opposition to ecumenism in the Rus-sian Orthodox Church (ROC) in the post-perestroika period of Russia. The article examines the issues of interaction between the Russian Orthodox Church (ROC) and the World Council of Churches (WCC), the aspects of opposition to the ecumenist movement in the Russian Federation in the post-Soviet realities. The author comes to the conclusion that in the post-perestroika period, a number of representatives of the Russian Orthodox Church were negatively disposed towards ecu-menism and considered this

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Yedidya, Asaf. "Ephraim Elimelech Urbach and the Movement for Torah’s Judaism 1966–1975—An Attempt to Reestablish the Breslau School in Israel." transversal 14, no. 2 (2016): 87–94. http://dx.doi.org/10.1515/tra-2016-0011.

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AbstractIn 1966, Ephraim Elimelech Urbach and a group of religious intellectual figures established the Movement for Torah’s Judaism, in order to change some elements in the religious life in Israel. The hegemony of religion in Israel belonged at that time to Orthodox Judaism and its political parties, especially the Lithuanian Yeshivot circles. The new movement challenged the “gap between the people and the Torah and the gap between the halacha and the political, economic and social reality”, and called “to revive the halacha through the clear assumption, that the problems of the State are in

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