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Journal articles on the topic 'Thomas Orthodox Church of India'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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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

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2

Sergunin, Vladimir A. "A brief overview of historical, dogmatic and liturgical features of the Malankara Syrian Orthodox Church." Богословский сборник Тамбовской духовной семинарии, no. 3 (28) (September 25, 2024): 145–57. https://doi.org/10.51216/2687-072x_2024_3_145-157.

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The article describes historical, dogmatic, liturgical, cultural and other features, as well as the current state of the Malankara Syrian Orthodox Church (abbreviated name – Syro-Malankara Church), which is one of the Ancient Eastern Pre-Chalcedonian Churches and which operates in India. The spread of Christianity in this country is associated with the name of the Apostle Thomas. This work seems relevant due to the fact that in 2024 the 1950th anniversary of the martyrdom of this apostle was celebrated. Since the foundation of the Church, Indian Christians did not have a permanent hierarchy an

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3

Trush, Tetiana. "CHRISTIAN GEOPOLITICS: HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І AND UKRAINIAN AUTOCEPHALY". Sophia. Human and Religious Studies Bulletin 19, № 1 (2022): 67–70. http://dx.doi.org/10.17721/sophia.2022.19.15.

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This article will discuss the role of the Ecumenical Patriarch Bartholomew І in restoring the independence of the Orthodox Church in Ukraine. Today we are witnessing radical changes in our country. These changes are related to the restoration and struggle of Ukraine for its independence. It is a struggle both in the political arena and in the arena of the national church project. Ecumenical Patriarch Bartholomew has been an invaluable help in this direction for Ukraine. Therefore, this article will highlight the path Ukraine has taken to receive Thomas. The giving of Thomas to Ukraine is a sol

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Sodomora, Pavlo. "St. Thomas Aquinas in Ukrainian Orthodox Schools." Hybris 44, no. 1 (2019): 21–31. http://dx.doi.org/10.18778/1689-4286.44.02.

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Ukrainian philosophical thought has been developing under the influence of several philosophical streams. Being influences by Orthodox tradition mainly, Church has always been at the forefront of any political campaign conducted on Ukrainian terrain. The level of education plays a key role in the process of cultural development of any country. Western part of Ukraine, comparing to its Eastern counterpart, had better access to education and information due to Catholic Church predominance in the region. The article intends to investigate the scholastic and patristic thought and its reproduction

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Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (1989): 474–88. http://dx.doi.org/10.2307/3168210.

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The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Dan

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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.

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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of

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Conovici, Iuliana. "The Romanian orthodox church after 1989: social identity, national memory, and the theory of secularization." Erdélyi Társadalom 5, no. 1 (2007): 65–71. http://dx.doi.org/10.17177/77171.76.

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The Romanian Orthodox Church engaged, after the fall of communism, in the reconstruction of its public identity and its position in society. The public discourse of its official representatives – the Holy Synod and individual hierarchs, especially the Patriarch Teoctist – expresses and „translates” this process to the faithful and the general public. Its perception by this public, particularly when mediated by means of mass communication, is usually partial and frequently altered.</p> <p>By focusing on the official discourse of the Romanian Orthodox Church representatives, as expre

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Obushnyi, Mykola. "POLITICAL COMPONENT IN THE CONFLICTIZATION OF INTERCONFESSIONAL RELATIONS IN UKRAINE." Almanac of Ukrainian Studies, no. 25 (2019): 84–90. http://dx.doi.org/10.17721/2520-2626/2019.25.13.

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The article identifies the place and role of the political component in the conflictization of interconfessional relations in Ukraine by taking into consideration that the network of religious organizations in our country is one of the largest on the European continent. Particular attention is paid to the analysis of the political component in the conflictization of interconfessional relations in Ukrainian Orthodoxy. During more than thousand years the Orthodoxy, despite the conflicts between the churches and their believers in past and present is still the most widespread Christian confession

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Gura, Vitalii. "Thomas Bremer. Cross and Kremlin: A Brief History of the Orthodox Church in Russia." Theological Reflections: Euro-Asian Journal of Theology, no. 22 (April 17, 2019): 134–36. http://dx.doi.org/10.29357/2521-179x.2019.22.14.

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10

PhD., Dinh Van Chien. "Basic Ideology of Thomas Aquinas in the Colleague Period." INTERNATIONAL JOURNAL OF SOCIAL SCIENCE HUMANITY & MANAGEMENT RESEARCH 03, no. 12 (2024): 1674–77. https://doi.org/10.5281/zenodo.14551304.

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Scholastic” is a term derived from the Ancient Greek word σχολαστικό&sigmaf; ( Scholasticos ), translated into Latin as “Scholastica”, meaning “belonging to research, scholarship”. This is a way of thinking and scientific reasoning, developed among Latin scholars in the Middle Ages (5th – 15th century). The basic content refers to a spirit that wants to use reason to serve religion. Therefore, the method of discovering traces of God according to this trend is to emphasize the relationship between two types

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CHARIPOVA, LIUDMILA. "PETER MOHYLA'S TRANSLATION OF THE IMITATION OF CHRIST." Historical Journal 46, no. 2 (2003): 237–61. http://dx.doi.org/10.1017/s0018246x03003108.

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The article is dedicated to one of the least known early works of Peter Mohyla, Orthodox Metropolitan of Kiev (1633–46). Known as a great church and educational reformer and ‘Westernizer’, he made a major contribution to the cultural development in Ruthenia, then a part of the Polish-Lithuanian Commonwealth, and Muscovy in the seventeenth and eighteenth centuries. The work has survived in a single manuscript copy which could have been made from a printed edition that was suppressed or destroyed soon after its publication. The author has established, for the first time, that the work in questio

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David, Edward A. "Church, State, and Virtue in Roman Catholic Diocese of Brooklyn v. Cuomo (2020)." Religions 14, no. 2 (2023): 239. http://dx.doi.org/10.3390/rel14020239.

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To curb the spread of COVID-19, houses of worship in the State of New York were legally required to limit attendance at religious ceremonies. Two religious communities—the Roman Catholic Diocese of Brooklyn and the Orthodox Jewish organization, Agudath Israel of America—asked the U.S. Supreme Court to intervene. This article provides a theological interpretation of the Court’s decision to grant these communities injunctive relief, thus freeing them from the State’s restrictions on religious attendance. Drawing upon the Catholic tradition, and especially the thought of Saint Thomas Aquinas, the

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Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer." Социодинамика, no. 3 (March 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.

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This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the t

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14

Dunn, Dennis J. "Cross and Kremlin: A Brief History of the Orthodox Church in Russia by Thomas Bremer." Catholic Historical Review 101, no. 3 (2015): 593–94. http://dx.doi.org/10.1353/cat.2015.0136.

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Nichols, R. L. "The Orthodox Church. By Thomas E. Fitzgerald. Westport, Conn.: Greenwood Press, 1995. 240 pp. $65.00." Journal of Church and State 39, no. 2 (1997): 361–62. http://dx.doi.org/10.1093/jcs/39.2.361.

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Bradshaw, Brendan. "The Controversial Sir Thomas More." Journal of Ecclesiastical History 36, no. 4 (1985): 535–69. http://dx.doi.org/10.1017/s0022046900043992.

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Perhaps the most notable achievement of the so-called renaissance in Morean studies in recent years has been to provide the historiography with a new focus, namely the phase of More's career that begins in the aftermath of Utopia (1516) and concludes with his imprisonment in 1534. Hitherto, interest in that period was confined largely to the domestic scene celebrated in Holbein's famous portrait and drawings, the household at Chelsea as a centre of humanist culture, Christian piety and cosy family virtue. Yet this was the period of More's public career in which he served as a councillor to Hen

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Van Aarde, A. G. "Jesus - Kind van God, Vaderloos in Galilea." Verbum et Ecclesia 22, no. 2 (2001): 401–17. http://dx.doi.org/10.4102/ve.v22i2.662.

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This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the do

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18

Marino, Elisabetta. "“Sensation” India." Acta Neophilologica 55, no. 1-2 (2022): 19–31. http://dx.doi.org/10.4312/an.55.1-2.19-31.

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Florence Marryat was a prolific author, as well as being renowned for both her involvement with spiritualism and her parallel career as an actress. In 1854, she married Thomas Ross Church, an officer in the British Army, with whom she travelled through India for six years. On coming back to England, she began her successful writing career. She specialized in popular (and lucrative) sensation novels, but she also capitalized on her residence in India by penning a travel memoir: Gup. Sketches of Anglo-Indian Life and Character, eventually released as a volume in 1868. By engaging in a close read

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Mundadan, A. Mathias. "The Impact of the Portuguese on the Church in Kerala." Jnanadeepa: Pune Journal of Religious Studies June 1998, no. 1/2 (1998): 42–60. https://doi.org/10.5281/zenodo.4255180.

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The encounter between the Christian West, represented by the Portuguese, and India was phenomenal. The Portuguese achieved the realization of their protracted hopes and dreams, not only in discovering India with its rich commercial resources but also in coming into contact with the Christians of In dia. The ‘discovery’ was the opening of a vast field for Christian expansion. It also marked the beginning of a new stage of existence for the Christians of India. They came to know more about the shape and form of the Christian world. The present article will concentrate more on th

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20

Scherr, Arthur. "Thomas Jefferson Versus the Historians: Christianity, Atheistic Morality, and the Afterlife." Church History 83, no. 1 (2014): 60–109. http://dx.doi.org/10.1017/s0009640713001686.

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For many years, the Religious Right has argued that Thomas Jefferson's “wall of separation” metaphor, expounded in his address to the Danbury Baptist Association in 1802, did not reflect his true views on cooperation between Church and State; and that he was actually a devout Christian who embraced a symbiotic relationship between them. Recent scholarship, concurring with these views, contends that Jefferson's thoughts and actions, both in political office and as a private individual, reflected his desire for government participation in religious ceremonies and his sincere dedication to the Ch

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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.

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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are consid

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22

Dahlke, Benjamin. "Die Summa theologiae des Thomas von Aquin im Lauf der Theologiegeschichte." Theologische Rundschau 87, no. 2 (2022): 227–37. https://doi.org/10.1628/thr-2022-0009.

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Immediately after the Council of Trent, Thomas Aquinas was granted a special position within Catholic theology as he was regarded both an outstanding and orthodox thinker. Declared a teacher of the Church, his main work, the Summa theologiae, was circulated widely. Commenting on the Summa, thus, became a common way of doing theology. Up until the 20th century Aquinas would maintain his special position, but with Vatican II things changed. This review article, based on two recent collections of essays, displays the changing fate of Aquinas Summa in the course of history, beginning in the 13th c

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23

Nawracała, Tomasz. "The Position of the General Chapters of the Dominican Brothers Towards the Teaching of St. Thomas Aquinas and the Question of Immaculate Conception." Verbum Vitae 42, no. 3 (2024): 521–43. http://dx.doi.org/10.31743/vv.17361.

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The doctrine of Thomas Aquinas was formally adopted as the official teaching of the entire Dominican Order. Throughout the 13th and 14th centuries, general chapters placed significant emphasis on the importance of adhering to Aquinas’ views. They were deemed essential not only to maintain continuity within the orthodox tradition of the Church but also to foster unity within the entire order. Among the topics that sparked debate among medieval theologians was the conception of Mary. While Bernard of Clairvaux and the Dominicans rejected the idea of Mary’s immaculate conception, the Franciscans,

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Sulaiman, Maha Qahatn. "Woman’s Self-Realisation in the Poetry of Thomas Hardy." English Language and Literature Studies 8, no. 4 (2018): 58. http://dx.doi.org/10.5539/ells.v8n4p58.

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A comprehensive investigation of Thomas Hardy&rsquo;s poetry reveals the doctrines of Existentialism which were new and not common during the 19th century. Hardy&rsquo;s poetry, combining both Modern and Victorian elements, proclaims the emancipation from the fetters of money and religious oriented orthodox heritage. Hardy believes that the struggle for existence is the canon of life and, therefore, human cooperation is a necessity to man&rsquo;s wellbeing. Though Hardy&rsquo;s religious beliefs declined, mainly the concepts of divine intervention, absolution, and afterlife, he

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Raj, Pushpa. "Devasahayam: The First Martyr For Jesus Christ In Travancore." Proceedings Journal of Education, Psychology and Social Science Research 1, no. 1 (2014): 1–6. http://dx.doi.org/10.21016/icepss.14031.

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Travancore was the first and foremost among the princely states of India to receive the message of Jesus Christ. According to tradition, St. Thomas the Apostle came to India in 52 A.D. He made many conversions along the west coast of India. It had to the beginning of Christian Community in India from the early Christian era. He attained martyrdom in 72 A.D. at Calamina in St. Thomas mount, Madras. He was the first to be sacrificed for the sake of Christ in India. During the close of the second century A.D. the Gospel reached the people of southern most part of India, Travancore. Emperor Consta

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Krass, Urte. "Minding the Gap: The St. Thomas Reliquary from Mylapore." Journal of Early Modern History 28, no. 6 (2024): 487–501. https://doi.org/10.1163/15700658-bja10090.

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Abstract The reliquary in question here has disappeared. It was created in the second half of the sixteenth century, and the only extant photographs of it make clear that it is an object of great significance. This article emphasizes the importance of considering not only existing objects but also the voids and losses in our understanding of global material culture. The reliquary was made for a site in Mylapore that had been a center of Christian worship since the fourth century, predating the Portuguese arrival in India. It has an intriguing story, intertwined with the Syrian Church, then in

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Wolffe, John. "Plurality in the Capital: The Christian Responses to London’s Religious Minorities since 1800." Studies in Church History 51 (2015): 232–58. http://dx.doi.org/10.1017/s042420840005021x.

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On a late spring day in 1856 Prince Albert carried out one of the less routine royal engagements of the Victorian era, by laying the foundation stone of what was to become ‘The Strangers’ Home for Asiatics, Africans and South Sea Islanders’, located at Limehouse in the London docklands. The deputation receiving the prince was headed by the earl of Chichester, who was the First Church Estates Commissioner and president of the Church Missionary Society, and included Thomas Carr, formerly bishop of Bombay, Maharajah Duleep Singh, a Sikh convert to Christianity and a favourite of Queen Victoria, a

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Webster, Peter. "Eric Mascall and the making of an Anglican Thomist, 1937–1945." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 30, no. 2 (2023): 216–38. http://dx.doi.org/10.1515/znth-2023-0008.

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Abstract This article examines the early career of E. L. (Eric) Mascall, Anglican Catholic priest, theologian and philosopher of religion, late of Christ Church Oxford and King’s College London. Mascall spent the years between 1937 and 1945 teaching at Lincoln Theological College, in a time of acute political and intellectual unsettlement and (in due course) world war. Mascall rebelled against the previously dominant liberalism of the 1930s while also rejecting both Barthian Protestantism and certain currents in Orthodox theology, both of which were products of the same turmoil. The article do

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Regule, Teva. "Women and Ordination in the Orthodox Church: Explorations in Theology and Practice ed. by Gabrielle Thomas and Elena Narinskaya." Journal of Orthodox Christian Studies 4, no. 1 (2021): 115–18. http://dx.doi.org/10.1353/joc.2021.0006.

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Clutterbuck, Richard. "Gabrielle Thomas and Elena Narinskaya (eds), (2020) Women and Ordination in the Orthodox Church: Explorations in Theology and Practice." Ecclesiology 17, no. 2 (2021): 288–90. http://dx.doi.org/10.1163/17455316-17020010.

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Grumett, David. "Book Review: Tradition and Reform: Thomas Bremer, Cross and Kremlin: A Brief History of the Orthodox Church in Russia." Expository Times 128, no. 3 (2016): 142. http://dx.doi.org/10.1177/0014524616665962c.

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Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748." Journal of Ecclesiastical History 44, no. 3 (1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.

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‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the Amer

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CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an importa

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Ivanova, Maria, and Michelle R. Viise. "Dissimulation and Memory in Early Modern Poland-Lithuania: the Art of Forgetting." Slavic Review 76, no. 1 (2017): 98–121. http://dx.doi.org/10.1017/slr.2017.13.

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The most well-known practitioner of dissimulation among early modern Christians of the Eastern Rite is Meletii Smotryts'kyi (ca. 1577–1633), the Orthodox archbishop of Polatsk (in modern-day Belarus), who was suspected of being a Uniate for several years before he was openly charged with apostasy during a council of the Orthodox hierarchy of Poland-Lithuania in August of 1628. For the previous year Smotryts'kyi had lived a double life, outwardly an Orthodox archbishop but secretly a Uniate, having formally accepted the Union with Rome on July 6, 1627. In this period of clandestine Uniatism and

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Ingram, Robert G. "‘The Clergy who Affect to Call Themselves Orthodox’: Thomas Secker and the Defence of Anglican Orthodoxy, 1758–68." Studies in Church History 43 (2007): 342–53. http://dx.doi.org/10.1017/s0424208400003326.

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The spectre of the seventeenth century loomed large in the eighteenth century. The Anglican orthodox were particularly aghast at the radical assault on the religio-political order during the previous century and feared a reprise during theirs. In 1734, for instance, Thomas Seeker (1693–1768) warned his audience at St James’s, Westminster, that Charles I’s execution was ‘a most peculiarly instructive example of divine judgments, brought down by a sinful people on their own heads’. In all his providential interventions in human affairs, God teaches ‘an awful regard to himself, as moral governor

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Frazee, Charles A. "The Orthodox Church. By Thomas E. Fitzgerald. Denominations in America 7. Westport, Conn.: Greenwood Press, 1995. xiii + 241 pp. $65.00." Church History 65, no. 4 (1996): 781–82. http://dx.doi.org/10.2307/3170481.

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Шлёнов, Дионисий. "HE DISPUTE BETWEEN THE LEGATE THOMAS AND THE MONK NICEPHORUS HESYCHAST ABOUT THE ORTHODOX FAITH." Метафраст, no. 2(2) (June 15, 2019): 135–58. http://dx.doi.org/10.31802/2658-770x-2019-2-2-135-158.

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Известнейший аскет и мистик конца XIII в., стоящий у истоков расцвета исихазма в XIV в., прп. Никифор Итал был автором не только трактата «О хранении сердца», вошедшего в «Добротолюбие», но и диспута о вере, который никогда не переводился на русский язык. Диспут состоялся в городе Птолемаида/Акра в конце 1276 г. с Фомой, латинским патриархом Иерусалима, папским легатом в Святой Земле и известным персонажем в иерархии Римско-католической церкви. В настоящей публикации предлагается русский перевод памятника, важного не только для истории полемики между латинянами и греками, но и как сочинение, в

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Caron, Louis. "Thomas Willis, the Restoration and the First Works of Neurology." Medical History 59, no. 4 (2015): 525–53. http://dx.doi.org/10.1017/mdh.2015.45.

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This article provides a new consideration of how Thomas Willis (1621–75) came to write the first works of ‘neurology’, which was in its time a novel use of cerebral and neural anatomy to defend philosophical claims about the mind. Willis’s neurology was shaped by the immediate political and religious contexts of the English Civil War and Restoration. Accordingly, the majority of this paper is devoted to uncovering the political necessities Willis faced during the Restoration of the English monarchy in 1660, with particular focus on the significance of Willis’s dedication of his neurology and n

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Ermishin, Oleg. "V. N. Ilyin: from unpublished lectures on the history of medieval philosophy." St.Tikhons' University Review 99 (February 28, 2022): 113–28. http://dx.doi.org/10.15382/sturi202299.113-128.

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Philosopher, theologian and literary critic Vladimir Nikolaevich Ilyin (1890–1974) taught in 1925–1940 the history of medieval philosophy at St. Sergius Orthodox Theological Institute in Paris. Later, based on lectures, he prepared for publication the book «The History of Medieval Philosophy in Connection with General History of Culture, Science and Theology», which remained unpublished, but was preserved in the archival fund of V.N. Ilyin (Archive of Alexander Solzhenitsyn House of Russia Abroad. F. 31). This publication contains one of the lectures by V.N. Ilyin entitled «Problems, origins a

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Vasilieva, O. "ECUMENICAL VIEWS OF JOSYF SLIPYJ OF 1918-1963." Slovak international scientific journal, no. 87 (September 13, 2024): 58–61. https://doi.org/10.5281/zenodo.13756329.

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The article analyzes ecumenical ideas during his formation as a theologian and later as a bishop, a resident of the Ukrainian Orthodox Church. The ecumenical views of Patriarch Josyf Slipyj are explored through the prism of his speeches at cathedrals and published works, including "The Importance of St. Thomas for the Cause of Unification", "Byzantism as a Form of Culture", "Petrograd Synod of 1917", "View of the United and non-united Churches of the East and dogmatic differences between them". It is noted that in the search for common historical and theological roots for the combination of Ch

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Hunsberger, George R. "Conversion and Community: Revisiting the Lesslie Newbigin—M. M. Thomas Debate." International Bulletin of Missionary Research 22, no. 3 (1998): 112–17. http://dx.doi.org/10.1177/239693939802200308.

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In India in the late 1960s and early 1970s, Bishop Lesslie Newbigin and M. M. Thomas debated the nature of conversion and Christian community. The importance of the subject was underlined by the findings of sociological research that in major urban centers such as Madras there were thousands of Indians who believed in “Jesus as the only God” though they had no visible connection with the Christian church. The Bangalore theologian Kaj Baago sharpened the issue by asking, “Must Buddhists, Hindus and Muslims become Christians in order to belong to Christ?” Baago wished to advocate the kind of Chr

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Demacopoulos, George E. "Book Review: Cross and Kremlin: A Brief History of the Orthodox Church in Russia. By Thomas Bremer. Translated from German by Eric Grits." Theological Studies 75, no. 3 (2014): 697–98. http://dx.doi.org/10.1177/0040563914538732l.

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Dr., C. Nadarajan. "CONTRIBUTION OF CHRISTIAN MISSIONARIES TO THE UPLIFTMENT OF DALITS IN KANYAKUMARI DISTRICT FROM 1956 TO 2000." International Journal of Interdisciplinary Research in Arts and Humanities 1, no. 1 (2016): 76–78. https://doi.org/10.5281/zenodo.166746.

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Christianity had found its way into India in the very early years of Christian era, in the 1<sup>st</sup> century A.D. Regarding the origin of Christianity in India, Pandit Jawaharlal Nehru had noticed that “you may be surprised to learn that Christianity came to India long before it went to England or Western Europe, and when even in Rome, it was despised and proscribed sect. Within 100 years or so of the death of Jesus Christ, Christian Missionaries came to South India by sea. They were received with courtesy and permitted to preach their new faith. They took advantage of the situations prev

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Harrison, Henrietta. "The Stauntons of Galway in China: Irish Catholic networks and the expansion of the British Empire in Asia." Irish Historical Studies 48, no. 173 (2024): 53–74. http://dx.doi.org/10.1017/ihs.2024.4.

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AbstractGeorge Leonard Staunton, who travelled on the first British embassy to China in 1793, and his son George Thomas Staunton, who translated the Chinese legal code into English, are well-known figures in the history of China. Their British identity was constructed by George Thomas to conceal the family's Irish Catholic background, but in fact George Leonard used that background for the benefit of an imperial career that propelled him from Galway to the West Indies, India and, finally, China. It enabled him to win the support of the papacy for the British embassy to China, and his son to le

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Lushnikov, Dmitry. "Rational Theology in the System of Fundamental Theology Metropolitan Macarius (Bulgakov)." Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 41–64. http://dx.doi.org/10.21146/2587-683x-2021-5-2-41-64.

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The article attempts to critically examine the first textbook on fundamental theology in Russian Academic theological school (lntroduction to Orthodox Theology), written by Metropolitan Macarius (Bulgakov) (1816–1882) who is much more renown for his authoritative volumes on dogmatics and history of the Church and can be regarded as the founder of Russian Academic systematical theology in general. The author of the article is the first one to have scrutinized Macarius’ contribution into rational theology here. He reveals the strengths and weaknesses of the Macarius’ presentation of the rational

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Iitti, Vesa. "The Fourth Way in Finland." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 78–87. http://dx.doi.org/10.30674/scripta.67328.

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This article focuses on the general history of the Fourth Way in Finland. The Fourth Way, or simply ‘the Work’, began as a Greco-Armenian man named Georges Ivanovich Gurdjieff (1866?–1949) gathered groups of pupils in St Petersburg and Moscow in 1912. To these groups, Gurdjieff started to teach what he had learned and synthesized between ca 1896 and 1912 during his travels on spiritual search of Egypt, Crete, Sumeria, Assyria, the Holy Land, Mecca, Ethiopia, Sudan, India, Afghanistan, the northern valleys of Siberia, and Tibet. Neither Gurdjieff nor any of his disciples called themselves a chu

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Kuruvilla, Pandikattu. "AUC: Asian Journal of Religious Studies 66.2." AUC: Asian Journal of Religious Studies March-April 2021, no. 66.2 (2021): 1–48. https://doi.org/10.5281/zenodo.4561579.

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AUC: Asian Journal of Religious Studies 66.2  Editorial: Faith, Commitment and Action ..............................  3  Fostering Holistic Freedom for All ........................................  6  Jerome Stanislaus D’Souza, SJ A Plea for Passion and Hard Work: An Interview  ................ 12  S. Ignacimuthu SJ Living Longer & Happier: The Nutritional & Spiritual Bases  .. 19  Gini Thottappilly George Tenants of Psychological Reality: Navigating Human Consciousness ..................................................................

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Yeremieiev, Pavlo. "Review on the book: Thomas Bremer. Cross and Kremlin. A Brief History of the Orthodox Church in Russia. Transl. on Ukrainian. Kiev: Dukh i litera, 2018." Палеоросия. Древняя Русь: во времени, в личностях, в идеях, no. 1 (2021): 146–61. http://dx.doi.org/10.47132/2618-9674_2021_1_146.

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Miller, Liam. "Doctrine, Adaptation, and the Fidelity Urge." Religions 16, no. 6 (2025): 750. https://doi.org/10.3390/rel16060750.

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This paper identifies and critiques the way conceptions of fidelity and reproduction shape contemporary approaches to doctrine. As an interdisciplinary work, I draw tools from adaptation studies, queer theory, and theatrical practice. This allows me to demonstrate how, in recent debates over doctrinal expansion or inclusion, both liberal and conservative approaches operate within the logics of the fidelity urge and reproductive futurism. The result of these commitments is an emphasis on handing on the past to the future. The work of Paleo-Orthodox theologian Thomas Oden, and the recent debates

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Mosaleva, Galina Vladimirovna. "RUSSIA OF CHICHIKOV AND RUSSIA OF GOGOL IN THE POEM “DEAD SOULS”." Russian Journal of Multilingualism and Education 14 (December 28, 2022): 85–93. http://dx.doi.org/10.35634/2500-0748-2022-14-85-93.

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The paper considers the polysemy of the image of Russia in N. V. Gogol’s “Dead Souls.” It is a new angle of research; its relevance is connected with the reception of the category of church construction allowing to see new characteristics in Gogol’s poetics. The objective of the study is to establish a link between the category of church construction, which manifests itself in the church symbolism, and Gogol’s text poetics. The research methodology presents an attempt to study “Dead Souls” in the context of the Orthodox tradition. On the external pictorial plane, appears the image of Russia, s

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