XII. The Expansion of the Orthodox Christian Faith

1974 ◽  
Keyword(s):  
Christian Faith ◽  
Orthodox Christian

Apologist From The World of Science: John Polkinghorne Frs

1990 ◽  
Vol 43 (4) ◽  
pp. 485-502 ◽  
Author(s):  
Paul Avis
Keyword(s):  
Mathematical Physics ◽  
Christian Faith ◽  
Christian Belief ◽  
Scientific Education ◽  
Orthodox Christian ◽  
The World ◽  
General Scientific ◽  
Scientific Worldview ◽  
Professional Scientist ◽  
John Polkinghorne

JohnPolkinghorne FRS (b.1930), the Cambridge Professor of Mathematical Physics turned Anglican parson enjoys unrivalled opportunities as an apologist for the Christian faith to those with a general scientific education. Without reading a word of his writings, many Christians will be encouraged to know that a distinguished professional scientist is so firmly persuaded of the truth of the Christian faith as to resign a prestigious professional position and embrace the far from prestigious calling of a Christian minister in the secular environment of today. Some who embark on his books may not understand all the scientific allusions, but they will be impressed by his testimony that orthodox Christian belief can exist in harmony with the scientific worldview and vocation.

scholarly journals A Jewish Family in 19th Century Memoirs: New Russian Christians of Jewish Descent

2020 ◽  
pp. 107-121
Author(s):  
George Prokhorov ◽  
Keyword(s):  
Jewish Community ◽  
20Th Century ◽  
19Th Century ◽  
Christian Faith ◽  
Jewish Family ◽  
Orthodox Christian ◽  
Personal Virtue ◽  
Personal Experiences ◽  
Jewish Descent ◽  
Jewish Families

In the article, I juxtapose the memoirs written at the turn of 20th century by new Russian Christians of Jewish descent, Alexander Alexeev (Wulf Nakhlas) and Arkadii Kovner. At the heart of these texts are memories of childhood, youth and family. Concentrated around personal experiences of the Jewish past, the memoirs differ significantly in their tone. Alexander Alexeev, a devoted Christian and missionary, tailors his plot as a straight road towards the Orthodox Christian faith and Russia. Arkadii Kovner, a formal Christian and strong atheist, is making a claim for the Russian Jewish community as well as for himself as a Jew. Differently tuned, both narratives create a vision of the Jewish families as a world filled with deep sentiment and love. The Jewish families are a true cradle for personal virtue and intellectual growth, even for a Christian or ultra-progressive freethinker.

scholarly journals Fulfillment in Continuity: The Orthodox Christian Theology of Biblical Israel

2019 ◽  
Vol 11 (2) ◽  
pp. 209-236
Author(s):  
Demetrios E. Tonias
Keyword(s):  
Christian Theology ◽  
Current Understanding ◽  
Early Church ◽  
Christian Faith ◽  
Orthodox Christian ◽  
Early Christian ◽  
Orthodox Theology ◽  
The Church

Abstract Concentrating on the Orthodox theology of biblical Israel within the context of fulfillment theology, the argument is that the early Church envisioned itself as the continuation of Israel of the Jewish Bible rather than its replacement. In the author’s view, the current understanding of the distinction between replacement and fulfillment theology, the early Christian theological conception of the Church as Israel, and the ways in which both contemporaneous pagans and Jews viewed the nascent Christian faith support this assertion.

scholarly journals From Ottoman colonial rule to nation statehood: Schooling and national identity in the early Greek school

2017 ◽  
Vol 4 (1) ◽  
Author(s):  
Theodore G. Zervas
Keyword(s):  
National Identity ◽  
School System ◽  
National Curriculum ◽  
Early Years ◽  
Christian Faith ◽  
Nation State ◽  
Colonial Rule ◽  
Greek Orthodox ◽  
Orthodox Christian ◽  
National School

After Ottoman colonial rule, education in Greece became an important institution for the ideological construction of a Greek national identity. This paper looks at schooling in Greece just prior to the Greek Revolution and immediately after Greek Independence, and how the Greek national school system assisted in the construction of a Greek national identity. This paper is divided into several sections. The introductory section discusses how a newly independent Greek nation-state struggled to unite the Greek people under a collective national identity. While most people at the time identified with their families, communities, and Greek Orthodox Christian religion, after Greek independence people began to see themselves as members of a broader Greek nation. The section that follows provides a discussion of Greek education during Ottoman colonial rule, and how a type of Greek identity (centered around the Greek Orthodox Christian faith) was maintained through the Greek Orthodox mileu. The Greek Church ran schools, and taught Greek children how to read and write, as well as the virtues of the Orthodox Christian faith. Section three of the article looks at Greek education during the early years of the Greek nation-state. In this section the general contours of the Greek educational system are delineated. The section also discusses how the organization of the Greek national school system was borrowed from extant school models found in Western Europe. Section four describes the Greek national curriculum and how the national curriculum would help to teach future generations of Greek citizens what it meant to be Greek. This is further reinforced in the Greek school textbook, which is part of the discussion in section five. Section five concludes with the role of education and its implications in uniting nations from around the world. 

Mixed Marriages in Byzantium in the Thirteenth Century

1964 ◽  
Vol 1 ◽  
pp. 160-172 ◽  
Author(s):  
D. M. Nicol
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Christian Faith ◽  
Orthodox Christian ◽  
Female Partners ◽  
Mixed Marriages ◽  
Byzantine Church ◽  
The Church

The Church always demanded that the two partners to a marriage should be not only of the Christian faith but also of the same creed and dogma. Marriage with infidels and Jews was declared illegal; but so also was marriage with heretics and, in Byzantine law, with ‘gentiles,’ or those not within the orbit of the Byzantine Church and Empire. The fourteenth canon of the Council of Chalcedon forbade an Orthodox Christian to contract ‘a marriage with a heretic woman’; the seventy-second canon of the Council in Trullo repeated this prohibition, adding that such a marriage, if contracted, should be dissolved; and in the twelfth century the Byzantine canonist Theodore Balsamon ruled that the female partners in such marriages should be excommunicated. These warnings were solemnly reiterated in the imperial legislation of Byzantium from the time of Justinian onwards.

Can a leopard change its spots?: Augustine and the crypto-Manichaeism question

2009 ◽  
Vol 62 (3) ◽  
pp. 316-346
Author(s):  
Paul Rhodes Eddy
Keyword(s):  
Catholic Church ◽  
Church History ◽  
Christian Faith ◽  
Orthodox Christian ◽  
History Of ◽  
Julian Of Eclanum ◽  
Standing Question ◽  
The Catholic Church

AbstractThroughout his life, Augustine faced the charge that, despite his apparent conversion to the orthodox Christian faith of the Catholic Church, his thought nonetheless retained vestiges of his roughly ten-year sojourn with the Manichees. No one was more relentless in this accusation than Augustine's Pelagian nemesis of his twilight years, Julian of Eclanum. Throughout most of church history, Augustine's reputation was little troubled by these allegations of crypto-Manichaeism. However, over the last century or so, the charge has once again taken on life. This article begins with a brief orientation to some of the main philosophical and theological tenets of Manichaeism, with an emphasis on those elements that will be important for assessing the Augustine question. Next, the history of the accusation that the Christian Augustine remained, in important if unconscious ways, a crypto-Manichaean will be traced from the time of Augustine to the present. Finally, one methodological direction in which an eventual resolution to this long-standing question may lie will be considered.

scholarly journals ‘Listening at the threshold’ – A reading of religion in some excerpts from three of Iris Murdoch’s novels: Henry and Cato, Nuns and soldiers and The unicorn

Literator ◽  
2013 ◽  
Vol 34 (1) ◽  
Author(s):  
Stella Prozesky
Keyword(s):  
Christian Faith ◽  
Christian Spirituality ◽  
Orthodox Christian ◽  
Theory Of Reading ◽  
Pertinent Question ◽  
Religious Aspect

This article examined the religious aspect of some excerpts from three of Iris Murdoch’s novels according to a Christian theory of reading. However, the length and scope of this article did not encompass a discussion of Murdoch’s overarching philosophy. Some justification was given for the adoption of a Christian theory of reading as opposed to a deconstructive, Marxist or psychoanalytical theory. The contention of the article was that, though Murdoch herself did not espouse orthodox Christian faith, there is in her work – when she is writing about religion in the three novels under consideration – an ‘echo of the Divine’, such as that described by Laurence Hemming, which is both authentic and strikingly compatible with orthodox Christian spirituality. The aim of the article was therefore to record some impressions, ask a pertinent question, and ponder some possible answers regarding the nature of this ‘echo of the Divine’ to be found in the extracts selected from these three novels.

scholarly journals Why Did the Seamen Have to Die? The Kursk Tragedy and the Evoking of Old Testament Blood Sacrifice

2021 ◽  
pp. 285-311
Author(s):  
Elina Kahla
Keyword(s):  
Old Testament ◽  
Barents Sea ◽  
Christian Faith ◽  
Orthodox Christian ◽  
Russian People ◽  
Cultural Productions ◽  
The Past ◽  
Blood Sacrifice ◽  
The New Testament ◽  
National Defence

This chapter addresses church-state collaboration in the context of ‘spiritual national defence’; it compares different views represented in cultural productions on the tragedy of the submarine Kursk, that which sank in the Barents Sea, on 12 August 2000. It suggests that the Russian secular leadership’s reluctance to deal with the management of the past, especially concerning the punishment of Stalinist oppressors, is compensated by glorifying victims – here, the seamen of the Kursk – having died on duty, as martyrs. Тhe glorification of martyrs derives from Old Testament theology of blood sacrifice (2 Moses, 24:8), and makes it possible to commemorate Muslim martyrs together with Orthodox Christian ones. Some theologians have claimed that Russia had needed these sacrifices to spiritually wake up in the post-atheist vacuum of values, and that the Russian people had to repent for having abandoned their forefathers’ Christian faith. In this line of apologetics of blood sacrifices and need to repent, the New Testament’s promise of Jesus’s complete purgation and redemption of sin through perfect sacrifice (Matt. 26:28) is not mentioned. My reading elaborates on the commemorative album Everlasting Lamp of Kursk by (then) Hegumen Mitrofan (Badanin) (2010), as well as on the drama film Kursk by Danish director Thomas Vinterberg (2018), whose film illustrates pan-European visions, based implicitly on the New Testament promise.

Icons and the Immigrant Context

2008 ◽  
Vol 2 (2) ◽  
pp. 146-159
Author(s):  
Mariana Mastagar
Keyword(s):  
Religious Tradition ◽  
Sample Survey ◽  
Christian Faith ◽  
Orthodox Christian ◽  
Or Practice ◽  
Religious Adaptation ◽  
Personal Reflections ◽  
Survey Approach ◽  
Cultural Branding

This study examines the modification in religiosity among one of the Toronto South Slavonic diaspora groups (Macedono-Bulgarian) through their receptivity to icons as a core of Orthodox Christian faith. Comparing and contrasting with the traditional meanings and usage of icons in the motherland, I test my hypothesis that they are valued differently among the After-the-Fall immigrants, a generation that has been detached from religious tradition or practice. Relying on a sample survey approach and interviews, the study finds that the icon-image is enriched with emotions and personal reflections relative to religious adaptation and memory. Appreciated as objects of art or even nostalgia for some, icons function in the immigrant context as an identity marker and cultural branding, a reminder of ethnicity and historical rootedness.

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