The Gospel in Proto-Orthodox Christian Communities

Author(s):  
Ted A. Campbell
Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 367
Author(s):  
Raymond Detrez

Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and tended to react in a like manner to various events. The Bulgarian attitudes to natural disasters, on which this contribution focuses, apparently did not differ essentially from that of their Turkish neighbors. Both proceeded from the basic idea of God’s providence lying behind these disasters. In spite of the (overwhelmingly Western) perception of Muslims being passive and fatalistic, the problem whether it was permitted to attempt to escape “God’s wrath” was coped with in a similar way as well. However, in addition to a comparable religious mental make-up, social circumstances and administrative measures determining equally the life conditions of both religious communities seem to provide a more plausible explanation for these similarities than cross-cultural influences.


Author(s):  
Melissa L. Caldwell

This chapter introduces themes of care, kindness, compassion, civic action, social justice, and faith-based assistance within the context of contemporary Russian society. The chapter presents the ethnographic field site of Moscow’s faith-based assistance community and sets the stage for the book’s larger discussion about the ways in which members of this community link their acts of assistance with performances of civic action and possibilities for understanding faith as a form of affective labor that produces future-oriented results. The discussion is contextualized within details about Russia’s contemporary political and economic situation, including the unique position of non-Orthodox Christian communities within the country’s religious and social justice spheres.


Author(s):  
Davide Nicola Carnevale ◽  
Simona Fabiola Girneata

This paper pledges to illustrate and analyse the practices and measures that Eastern European Orthodox Christian communities in the diaspora implemented in response to the global phenomenon of the SARS-CoV-2 epidemic. A comparative study of two different West-European communities, in Italy and France, will be attempted through the tools of multi-sited participant observation. We will illustrate the alternative forms of reaction and re-aggregation implemented by the faithful and their priests by putting them in communication with the two local contexts, and with the overall dynamics that have affected contemporary Orthodoxy. Observation will therefore offer fruitful opportunities to investigate the semantic variations with which Orthodox communities translate the debate between tecno-scientific measures and religious dogmas, and between civil and religious authorities, in a scenario in which orthodox migrants are protagonists of both a growing religious transnationalization, and a new everyday life regulated by epidemic risk and physical and social distancing. We will therefore focus on the production from below of new practices, which have readjusted the community belonging and the adherence to dogmas and traditional rituality, both central in Orthodox Christianity, to the current condition.


Author(s):  
Gina A. Zurlo

The religious makeup of a continent has significant implications not only on beliefs and attitudes of a population, but on politics, economics, and a host of other societal issues. The demographic profile of South and Central Asia is very religiously diverse, with six religions over 1% of the region’s population: Hindus, Muslims, Christians, Ethnoreligionists (traditional religion), Buddhists, and Sikhs. Of these six major religions, Hindus are the largest (59% of the region) and Muslims experienced the fastest growth between 1970 and 2015, with 28.7% of the population in 2015. No country in the region holds a majority Christian population, despite its a long history in the region, and in most countries, Christians represent less than 10% of the population. The region is home to historic Catholic and Orthodox Christian communities as well as newer Protestant and Independent groups.


Author(s):  
Melissa L. Caldwell

This chapter presents the concept of a “secular theology of compassion.” Through a discussion of the ways in which Moscow’s religious communities cooperate to forge common cross-denominational interests through social justice projects, the chapter considers how clergy, staff, and volunteers in religiously affiliated welfare programs separate their personally held religious beliefs and theological philosophies from the larger ethical values that guide their work. Of particular concern are the political, spiritual, and ethical negotiations that take place between Russia’s Orthodox and non-Orthodox Christian communities as they strive to pursue shared goals of social justice while maintaining their respective histories and communities. Their collective efforts demonstrate how ethical values of empathy, care, and justice traverse, confuse, and even transcend religious/secular distinctions and provide opportunities for new shared spaces and practices of religiosity and compassion.


TEME ◽  
2017 ◽  
pp. 177
Author(s):  
Miroslav Stevanović ◽  
Dragan Djurdjevic

Transformation towards a social order based on neoliberal values in the states of east Europe has resulted in most cases in the harm for Orthodox-Christian communities. The basic thesis is that neoliberalism represents the value negation of Orthodox Christianity, due to which its universalization is characterized by a militarized approach. The examination of this hypothesis includes the analysis of the consequences of the universalization of neoliberalism in Orthodox Christian communities and in the international system. The obtained results indicate that neoliberalism requires the institutionalization of autonomous individual wills and their associations, which undermines value foundations of Orthodox Christian societies. The findings represent sufficient ground for concluding that violent imposing, even at the cost of destruction of traditional societies, is an immanent characteristic of the implementation of rigid neoliberal value system in Orthodox societies.


2020 ◽  
Vol 8 (2) ◽  
pp. 97-108
Author(s):  
Dinda Izzati

Evidently, a few months after the Jakarta Charter was signed, Christian circles from Eastern Indonesia submitted an ultimatum, if the seven words in the Jakarta Charter were still included in the Preamble to the 1945 Constitution, then the consequence was that they would not want to join the Republic of Indonesia. The main reason put forward by Pastor Octavian was that Indonesia was seen from its georaphical interests and structure, Western Indonesia was known as the base of Islamic camouflage, while eastern Indonesia was the basis for Christian communities. Oktavianus added that Christians as an integral part of this nation need to realize that they also have the right to life, religious rights, political rights, economic rights, the same rights to the nation and state as other citizens, who in fact are mostly Muslims. This paper aims to determine and understand the extent to which the basic assumptions of the Indonesian people view the role of Islam as presented in an exclusive format.


Author(s):  
Jack Tannous

In the second half of the first millennium CE, the Christian Middle East fractured irreparably into competing churches and Arabs conquered the region, setting in motion a process that would lead to its eventual conversion to Islam. This book argues that key to understanding these dramatic religious transformations are ordinary religious believers, often called “the simple” in late antique and medieval sources. Largely agrarian and illiterate, these Christians outnumbered Muslims well into the era of the Crusades, and yet they have typically been invisible in our understanding of the Middle East's history. What did it mean for Christian communities to break apart over theological disagreements that most people could not understand? How does our view of the rise of Islam change if we take seriously the fact that Muslims remained a demographic minority for much of the Middle Ages? In addressing these and other questions, the book provides a sweeping reinterpretation of the religious history of the medieval Middle East. The book draws on a wealth of Greek, Syriac, and Arabic sources to recast these conquered lands as largely Christian ones whose growing Muslim populations are properly understood as converting away from and in competition with the non-Muslim communities around them.


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