4 The Excommunication of a Greek Orthodox Priest, ca. 1642

2021 ◽  
pp. 23-28
Keyword(s):  
Greek Orthodox

The Ottoman Berats of the Greek Orthodox Patrirach of Jerusalem (1872–1931)

2015 ◽  
Vol 14 (2) ◽  
pp. 189-201
Author(s):  
İhsan Satış ◽  
Muhammed Ceyhan
Keyword(s):  
Public Law ◽  
Greek Orthodox ◽  
Domestic Relations ◽  
Sharia Law ◽  
Executive Authority ◽  
The Way

Ottoman Berats (charters 1 1 The authors prefer to use the term Berat, a Turkish expression which is also used extensively in the literature. The term ‘charter’ has more institutional meaning and since each Patriarch received its own specific Berat so the word charter does not give the full meaning. ) were official documents issued by Sultans delineating the tasks, powers, exemptions and concessions granted to Greek Orthodox Patriarchs to be the applicable within the jurisdiction of the Patriarchs. The Berat also showed that the Patriarch was elected by the Synod and approved by the Sultan. A Patriarch who did not have Berat could not perform his duties or exercise executive authority. This article critically examines the Berats of the Greek Orthodox Patriarch of Jerusalem in the period 1873–1931. These Berats are analysed in terms of their contents as well as in connection to the way non-Muslims were subject to rules which applied to the domestic relations of the Greek Orthodox community and to public law areas which came within the scope of Sharia law.

HOUSEHOLD FORMATION IN 19TH-CENTURY CENTRAL ANATOLIA: THE CASE STUDY OF A TURKISH-SPEAKING ORTHODOX CHRISTIAN COMMUNITY

2002 ◽  
Vol 34 (3) ◽  
pp. 495-517
Author(s):  
Irini Renieri
Keyword(s):  
Central Anatolia ◽  
Household Formation ◽  
Greek Orthodox ◽  
Christian Community ◽  
Orthodox Christian ◽  
Complex Forms ◽  
The Right ◽  
Extended Households ◽  
The Village

This article explores household formation among the Greek Orthodox population of a mixed village of Cappadocia inhabited by Muslims, as well. The village, Çukur, was located on the right bank of the river Kızılırmak, 49 kilometers north–northwest of Kayseri.1 I aim to show that complex forms of household formation were the main type of social organization and were especially durable over time, with a high average household membership. I attempt to clarify whether the predominance of extended households—which, as other studies have shown, is not that common in the Asian portion of the Ottoman Empire—was related to the Christian character of this section of the Çukur population, or whether the agricultural basis of the village economy played a more important role.

The Greek Orthodox Catholic Church

1963 ◽  
Vol 17 (4) ◽  
pp. 248
Author(s):  
P. J. G. A. Hendrix ◽  
Demetrios J. Constantelos
Keyword(s):  
Catholic Church ◽  
Greek Orthodox

A Melkite Arabic literary lingua franca from the second half of the first millennium

1994 ◽  
Vol 57 (1) ◽  
pp. 14-16 ◽  
Author(s):  
Joshua Blau
Keyword(s):  
Arabic Language ◽  
Literary Language ◽  
Greek Orthodox ◽  
Lingua Franca ◽  
History Of ◽  
First Millennium ◽  
Arabic Dialects ◽  
Modern Arabic ◽  
Classical Arabic ◽  
The Ideal

After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bedouin. These manuscripts are of great importance for the history of the Arabic language. Because Christians were less devoted to the ideal of the ‘arabiyya than their Muslim contemporaries, their writings contain a great many devi ations from classical Arabic, thus enabling us to reconstruct early Neo-Arabic, the predecessor of the modern Arabic dialects, and bridge a gap of over one thousand years in the history of the Arabic language.

Islam and Nationalism in Modern Greece, 1821-1940

2021 ◽  
Author(s):  
Stefanos Katsikas
Keyword(s):  
World War Ii ◽  
Collective Identity ◽  
Islamic Law ◽  
Religious Groups ◽  
Greek Orthodox ◽  
Independent State ◽  
The Balkans ◽  
Wide Range ◽  
Balkan States ◽  
Muslim Minorities

Drawing from a wide range of primary archival and secondary Greek, Bulgarian, and Turkish sources, the book explores the way the Muslim populations of Greece were ruled by state authorities from Greece’s political emancipation from the Ottoman Empire in the 1820s up to the country’s entrance into World War II, in October 1940. In particular, the book examines how state rule influenced the development of the Muslim populations’ collective identity as a minority and how it affected Muslim relations with the Greek authorities, Greek Orthodox Christians, and other ethnic and religious groups. Greece was the first country to become an independent state in the Balkans and a pioneer in experimenting with minority issues. With regards to its Muslim populations, Greece’s ruling framework, and many of the country’s state administrative measures and patterns were to serve as a template at a later stage in other Christian Orthodox Balkan states with Muslim minorities (e.g., Bulgaria, Romania, Serbia, Cyprus): Muslim religious officials were empowered with authorities they did not have in Ottoman times, and aspects of Islamic law (sharia) were incorporated into the state legal system to be used for Muslim family and property affairs. The book shows that these and any policies can be ambivalent and cannot be a guide to present-day solutions. It also argues that religion remained a defining element and that religious nationalism and public institutions played an important role in the development of religious and ethnic identity.

scholarly journals The Divergence Hypothesis in Modernization Theory Across Three European Countries: the UK, Sweden and Greece

2009 ◽  
Vol 1 (1) ◽  
pp. 161-178 ◽  
Author(s):  
Stefania Kalogeraki
Keyword(s):  
Belief System ◽  
Secondary Data ◽  
European Countries ◽  
Comparative Approach ◽  
Greek Orthodox ◽  
The Social ◽  
Greek Orthodox Church ◽  
Individualistic Culture ◽  
The Uk ◽  
Research Show

Following a comparative approach it is argued that the modernizing trajectories of three European countries, i.e., the UK, Sweden and Greece were different, as the cultural heritages of the three countries under study, formed by specific historical, political and religious events have acted as a filter of their modernization processes and left an imprint on the prevailing values. England followed a type of modernization associated with “bourgeois revolutions”, Sweden was highly influenced by the popular belief system of solidarity of the political culture of Scandinavian nations and Greece, although increasingly modern, can be associated with a more traditional, top to bottom, version of modernization, highly influenced by the Greek Orthodox Church. Secondary data and empirical research show that the different modernizing paths in the three countries have formed their main cultural characteristics; the UK is portrayed as an individualistic culture,Sweden as an amalgamation of both individualism and collectivism, and Greece as a traditional and more collectivist one. As culture, in the Parsonian approach, acts as the binder of the social world it has functioned as a mediating mechanism, shaping the personality traits and social relationships among British, Swedish and Greek citizens in the direction of an individualistic and/or a collectivist ethos. Whilst the thesis of the article does not support the bipolarity of the “divergence” and “convergence” hypotheses it provides some evidence to the former suggesting that modernization does not always take a simple linear path providing no room for variations.

Sign in / Sign up

Export Citation Format

Share Document