Manifestations of Slovak and Rusyn Identity in Vasil Stefan Koban’s The Sorrows of Marienka and Excerpt from Michal

CLEaR ◽  
2016 ◽  
Vol 3 (1) ◽  
pp. 39-46
Author(s):  
Diana Židová
Keyword(s):  
Cultural Identity ◽  
American Literature ◽  
Coal Mine ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
American Writer ◽  
Coal Miner ◽  
John The Baptist

Abstract Vasil Stefan Koban (1918-2007) was an American writer of Slovak origin. His cultural identity is, however, somewhere between Rusyn and Slovak, but all his writings were published in Slovak journals such as Slovakia, or Almanac run by National Slovak Society. The Slovak translation of his only novel, The Sorrows of Marienka, was published in 2006 with the subtitle Púť Slovákov za lepším životom do Ameriky. The book is about the life of his mother Marienka who after marriage to Ivan Kinda emigrates from Jarabina to Conemaugh, an American coal mine town. Excerpt from Michal: Biography of a Galician Coal Miner, 1906-1933 is a revised version of the story in which Michal, Koban’s father and Marienka’s second husband, loses his leg in an accident and he must stay in a hospital for a year. In both stories Koban uses lots of Slovak words, but on the other hand, he mentions that Michal helped to build the Russian Orthodox Church of St. John the Baptist in Conemaugh with other Galicians, his natives, since he was born in Habowa. Although he considered himself to be of Slovak origin, Koban is enlisted under Carpatho-Rusyn Literature in The Greenwood Encyclopedia of Multiethnic American Literature. The article focuses on manifestations of Slovak and Rusyn identity in Koban’s two most notable literary works.

On the Issue of the Сelebration of the Liturgy of St. Basil the Great on the Nativity of Christ and the Epiphany

2020 ◽  
pp. 113-125
Author(s):  
Даниил (Василенко)
Keyword(s):  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Other Hand ◽  
The One ◽  
Direct Answer

Литургия свт. Василия Великого согласно ныне принятому Уставу в Русской Православной Церкви совершается десять раз в году. Два из них приходятся на навечерия двух схожих по уставу праздников - Рождества Христова и Богоявления. Однако, в случае совпадения навечерия с субботой или воскресеньем, Литургия свт. Василия Великого совершается в самый день праздника. Прямого ответа на вопрос, почему так происходит, в литургической литературе нет. В статье даётся ответ на этот вопрос с позиции логики богослужебного устава. При этом рассматривается уставной статус богослужебных чинов, образующих затруднительный казус. То есть, сравниваются богослужебные чины навечерий Рождества Христова и Богоявления с чинами субботнего и воскресного дней. В результате этого сравнения делается вывод о том, что причиной переноса является, с одной сто роны, логика устава, не позволяющая отменить богослужебные чинопоследования субботы и воскресенья в пользу более низких по уставному статусу навечерий праздников. А с другой стороны, совершенно отменить богослужебные особенности предпразднств Рождества Христова и Богоявления не позволяет уважение к древности этих особенностей. The liturgy of St. Basil the Great, according to the currently adopted Charter, is per formed ten times a year in the Russian Orthodox Church. Two of them fall on the eve of two similar Holidays holidays - the Nativity of Christ and the Epiphany. However, in the case of coincidence of the reunion with Saturday or Sunday, the liturgy of St. Basil the Great is celebrated on the very day of the Feast. There is no direct answer to the question of why this happens in liturgical literature.The article gives an answer to this question from the standpoint of the logic of the liturgical char ter. At the same time, the statutory status of liturgical ranks forming a difficult incident is considered. That is, the liturgical ranks of the Nativity of Christ and Epiphany are compared with the ranks of the Sabbath and Sunday. As a result of this comparison, it is concluded that, on the one hand, the reason for the transfer is the logic of the charter, which does not allow canceling the liturgical ranks of Saturdays and Sundays in favor of the holidays with lower statutes. And on the other hand, to completely abolish the liturgical features of the precelebrations of the Nativity of Christ and the Epiphany does not allow respect for the antiquity of these features.

scholarly journals BIOETHICS: DEFINITION AND TYPES

Bioethics ◽  
2020 ◽  
Vol 25 (1) ◽  
pp. 9-16
Author(s):  
I. V. Siluyanova ◽  
◽  
L. E. Pishchikova ◽  
Keyword(s):  
Human Life ◽  
Biomedical Ethics ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Social Council ◽  
The One ◽  
Near Future ◽  
The Church

Bioethics is defined by the authors as a form of knowledge about the permissible limits of manipulating human life in the range from birth to dying. A comparative analysis of the materials of the Conference in Jerusalem (2018) and the «Handbook on Bioethics for Judges» (2016) prepared by the UNESCO Department of Bioethics in Haifa, on the one hand, and Statements of the Church and Social Council on Biomedical Ethics of the Russian Orthodox Church, on the other, was conducted. It proves that bioethics as a type of modern medical ethics exists and will exist in the near future in conservative and liberal forms. Disclosure of their content contributes to solving the problem of finding compromises in specific situations of medical practice.

scholarly journals Stained Glasses and Coloured Lenses: The Pussy Riot Case as a Critical Issue for Multidisciplinary Scholarly Investigations

2014 ◽  
Vol 4 (2) ◽  
pp. 100-120 ◽  
Author(s):  
Katya Tolstaya
Keyword(s):  
Critical Issue ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Power Structures ◽  
Russian Orthodox Church ◽  
Pussy Riot ◽  
Post Traumatic ◽  
Soviet Russia ◽  
State Relations

The Pussy Riot performance and the ensuing case posed a challenge not only to power structures in Russia, but also to scholars studying post-traumatic post-Soviet Russia. The case exposed the complex of ideology, image- and myth-forming on all societal levels, not least regarding the Russian Orthodox Church (ROC) and church-state relations. This essay proposes a kaleidoscopic approach in order to ask how to get to the real persons beyond the images. At the same time it discusses epistemological limits of scholarly engagement with the ‘other’ by scrutinising the question of objectivity and normativity in the humanities and the deficit of approaches like the insider/outsider dichotomy and the linguistic and narrative turns. Given the heterogeneity of present-day Orthodoxy, there is no identifiable Orthodox ‘other’ or ‘insider’; and this leads to the question how to define ‘Orthodoxy’ itself. The essay thus identifies a paradox which is yet to be solved.

scholarly journals The Belarusian Orthodox Church and Its Role in the Belarusian Regime

2021 ◽  
Vol 13 (2) ◽  
Author(s):  
Maria Avanesová
Keyword(s):  
The State ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
The One ◽  
Favorable Conditions ◽  
Church Organizations ◽  
The Church

This text, conceived as an interpretative case study, deals with the role that the Belarusian Orthodox Church plays in the contemporary Belarusian regime. In light of the fact that the Belarusian Orthodox Church is an exarchate of the Russian Orthodox Church, the author will also look at whether the Belarusian Orthodox Church can actually be considered an instrument of Russian in Belarus. Within the research, the author will show that on the one hand, there are favorable conditions for the development of the Belarusian Orthodox Church. But on the other hand, although the state declares the de facto independence of the Belarusian Orthodox Church, any opposition activity on its part is seen as a threat to the state, which allows the state to interfere with its policy. This leads church organizations in such systems to become significantly weakened within this “cooperation with the state”, even though they have an influence on society and thus a legitimizing potential. As a result, the church is strongly dependent on the state and limited as an actor in civil society within the Belarusian regime. In addition, the author will also conclude in the study that it is difficult to consider the Belarusian Orthodox Church to be a tool of the Kremlin’s influence.

Confession and the Sacrament of Penance after Communism

2019 ◽  
pp. 204-222
Author(s):  
Nadieszda Kizenko
Keyword(s):  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Original Meaning ◽  
Other Hand ◽  
The One

As regards the sacrament of penance in Russia there are both quasi-fundamentalist tendencies and those offering the potential to move away from fundamentalism. On the one hand, one sees strict literalism, an emphasis on purity, and the desire to return to a previous ideal from which advocates believe members have strayed (e.g., confession before communion, confession to a spiritual elder). On the other hand, it is important to note that the post-communist Russian attempts to return to or to revive authentic confession were mediated by the very context in which the “recovery” occurred. Russian “fundamentalism” as regards confession and communion was the reconfiguration of the original meaning of the Russian practice of confession. Additionally, diversity of opinion has not been altogether rejected, and other confessional practices, in particular written confession, signal that new forms altogether might arise. In short, although the Russian Orthodox Church after the fall of communism approached confession in a way that might seem to be fundamentalist, the presence of diverse opinions and practices suggests that the potential for moving away from fundamentalism is there as well.

Dostoevsky and Kierkegaard in the Context of State Censorship: Problem Statement (with a Postscript on the ‘Hostage Syndrome’). Part I.

2014 ◽  
Vol 14-15 (1) ◽  
pp. 65-109
Author(s):  
Irene Zohrab
Keyword(s):  
Soren Kierkegaard ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Problem Statement ◽  
Russian Orthodox Church ◽  
Lutheran Church ◽  
Imperial Russia

Readers of diverse persuasions have viewed Fedor Dostoevsky (1821- 1881) and Soren Kierkegaard (1813-1855) as precursors of existentialism. The intention of this paper is to reconsider this perceived affinity between the two writers in the context of State censorship operating during their lifetimes in their respective countries, one writing and publishing in Imperial Russia that upheld the official Greco-Russian Orthodox Church, and the other in the Kingdom of Denmark with its State Lutheran Church.

Coverage of the Missionary Activity of the Russian Orthodox Church in Siberia in the Secular Periodicals of the 19th century

2013 ◽  
pp. 48-53
Author(s):  
German M. Kapalin
Keyword(s):  
Russian Empire ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Missionary Work ◽  
The Russian Empire ◽  
Autochthonous Population ◽  
Xix Century ◽  
The 19Th Century

Expansion in XVII-XVIII centuries of the territory of the Russian Empire in the East to the coast of North America gave rise to the development of the missionary work of the Russian Orthodox Church. The activities of missionaries, on one hand, were a personal spiritual heroic deed on spreading the faith, and, on the other hand, the part of state policy aimed at strengthening the statehood in the New Territories and acculturation of the autochthonous population. One of the sources, containing information on the activities of the spiritual mission in Siberia and Kamchatka in the XIX century, is periodicals.

The Ecumenical and Patriotic Activity of the Estonian Eparchy in the Context of Soviet Politics of Religion in 1954–1964

2012 ◽  
Vol 5 (1) ◽  
pp. 36-52
Author(s):  
Andrei Sõtšov
Keyword(s):  
Religious Freedom ◽  
Gradual Increase ◽  
Local Level ◽  
Religious Life ◽  
The Other ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Religious Policy ◽  
Politics Of Religion

AbstractThe post-Stalinist decade resulted in a temporary liberalization in Soviet religious policy in 1956–1957, followed by an intensification of administrative suppression of religious life during the years 1958–1964. A close evaluation of archival sources reveals the quiet two-faced tendencies of Soviet religious policies vis-a-vis the Orthodox Church of occupied Estonia: on one hand, the dozens of orthodox congregations at the local level were forcibly liquidated and the number of clerics decreased rapidly; on the other hand, the patriotic and ecumenical activities of the administration of the Estonian Eparchy increased dramatically and achieved its “golden era” during the tenure of its new bishop of Tallinn, Aleksii Ridiger (the future patriarch Aleksii II of Moscow). This study describes in detail the gradual increase in the interference of Soviet propaganda with the ecumenical and patriotic activity of the Estonian Eparchy from 1959. In the course of subsequent restrictions and the persecution of religion under Khrushchev, the Estonian Diocese of the Moscow Patriarchate was integrated into the larger scheme of Soviet peace propaganda and ecumenical cooperation. This took the form mainly of the joint reception of foreign church delegations which coincided with the tenure of Bishop Aleksii, who played a big role in the Moscow hierarchy as well as in the external affairs of the Russian Orthodox Church. Visits of Church delegations in Tallinn and Kuremäe monastery became a kind of “show piece” of religious freedom and played their part in Soviet peace propaganda. In conclusion, the rise and ebb of the patriotic and ecumenical activity of the Orthodox diocese in occupied Estonia were influenced by the changes, which took place among the USSR's highest authorities in the religious policies level and by the transition from Stalinist totalitarian dictatorship toward Nikita Khrushchev's more oligarchical system.

Christian unity: the search for ways to achieve

2001 ◽  
pp. 91-100
Author(s):  
Yu. Ye. Reshetnikov
Keyword(s):  
Catholic Church ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Turn Of The Millennium ◽  
Russian Orthodox Church ◽  
Basic Principles ◽  
Christian Churches ◽  
The Press ◽  
Christian Unity ◽  
Future Policy

Last year, the anniversary of all Christianity, witnessed a number of significant events caused by a new interest in understanding the problem of the unity of the Christian Church on the turn of the millennium. Due to the confidentiality of Ukraine, some of these events have or will have an immediate impact on Christianity in Ukraine and on the whole Ukrainian society as a whole. Undoubtedly, the main event, or more enlightened in the press, is a new impetus to the unification of the UOC-KP and the UAOC. But we would like to focus on two documents relating to the problem of Christian unity, the emergence of which was almost unnoticed by the wider public. But at the same time, these documents are too important as they outline the future policy of other Christian denominations by two influential Ukrainian christian churches - the Russian Orthodox Church and the Ukrainian Greek Catholic Church. These are the "Basic Principles of the attitude of the Russian Orthodox Church to the" I ", adopted by the Anniversary Bishops' Council of the Russian Orthodox Church, and the Concept of the Ecumenical Position of the Ukrainian Greek Catholic Church, adopted by the Synod of the Bishops of the UGCC. It is clear that the theme of the second document is wider, but at the same time, ecumenism, unification is impossible without solving the problem of relations with others, which makes it possible to compare the approaches laid down in the mentioned documents to the building of relations with other Christian confessions.

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