scholarly journals Orthodox samizdat in Chuvashia in the 1960s–1980s

2021 ◽  
Vol 37 (1) ◽  
pp. 162-175
Author(s):  
Andrew G. Berman ◽  
Keyword(s):  
Public Life ◽  
Orthodox Church ◽  
Typical Representative ◽  
Paradise Regained ◽  
The Social ◽  
Liturgical Texts ◽  
Specific Position ◽  
The 1960S ◽  
The Church ◽  
Additional Income

The article is devoted to the phenomenon of Orthodox church samizdat in the second half of the 20th century. The term Orthodox samizdat used in this article refers to a set of texts reproduced in an artisanal way and distributed in church goers circle without the sanction of the church or secular authorities. In the conditions of Soviet reality, the church circles were a deep periphery of public life and was formed from the marginalized or those pushed out by the Soviet authorities to the social margins. The specific position of church people in the USSR determined the repertoire of samizdat texts and their ideological orientation. The source base for this article was formed by a large library of church samizdat left after the death of Elizabeth Feodorovna Zakharova, an active parishioner of the Vvedensky Cathedral in Cheboksary. Zakharova was a typical representative of the church goers. The article reviews the genres of works that were available as the samizdat in Zakharova’s library: liturgical texts, artisan copies of pre-revolutionary publications, spiritual verses, thematic collections, folklore, apologetic literature, eschatologicaland conspiralogical texts, etc. One of the peculiarities of the existence of Orthodox samizdat in Chuvashia was that many texts circulated in translations into the Chuvash language. Among the features of Cheboksary samizdat is the replication of the prosaic translation of John Milton’s poems “Paradise Lost” and “Paradise Regained”. Church samizdat performed a number of important functions in church circles: it solved the problem of demand for liturgical and doctrinal literature in deficit conditions, shared uncensored texts, rallied church people and could besource of additional income. In general, church samizdat was an important part of the culture of the church circle during the Soviet era. The spelling and punctuation features of the original unpublished sources are preserved in the article when cited.

Mesyatseslovs memory of the Russian Orthodox Church

2020 ◽  
pp. 160-198
Author(s):  
Макарий Веретенников
Keyword(s):  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Analysis And Synthesis ◽  
Liturgical Texts ◽  
History Of ◽  
Complete Form ◽  
Characteristic Features ◽  
Heaven And Earth ◽  
The Church

Статья посвящена содержанию, общим принципам построения и характерным особенностям календаря, или месяцеслова, Русской Православной Церкви. Автор использует методы анализа и синтеза. В итоге делаются нижеследующие обобщения. Месяцеслов был принесён на Русь из Византии в достаточно завершённом виде, однако в процессе исторического развития он дополнился особенными русскими праздниками. Календарь-месяцеслов - это грандиозный собор святых, подвизавшихся в разных местах на протяжении веков, единение Церкви Небесной и земной, история святости и история нашей Церкви. Месяцесловным памятям посвящены составленные гимнографами богослужебные тексты, которые поются и читаются в храмах. Традиционно почитается день кончины угодников Божиих, память открытия мощей святых, перенесения их святых мощей или же день канонизации угодников Божиих, реже - день их рождения. Фенологические наблюдения русского народа связаны с повседневной деятельностью и увязаны с месяцесловом, что свидетельствует о его проникновении в повседневную жизнь русского человека. The article is devoted to the content, General principles of construction and characteristic features of the calendar, or mesyatseslov, of the Russian Orthodox Church. The author uses methods of analysis and synthesis. As a result, the following generalizations are made. The mesyatseslov was brought to Russia from Byzantium in a fairly complete form, but in the course of historical development it was supplemented with special Russian holidays. The calendar-mesyatseslov is a grandiose council of saints who have labored in different places over the centuries, the unity of the Church of Heaven and earth, the history of holiness and the history of our Church. Liturgical texts composed by hymnographers, which are sung and read in churches, are dedicated to the mesyatseslovs memory. Traditionally, the day of the death of saints, the memory of the discovery of the relics of saints, the transfer of their Holy relics, or the day of the canonization of saints, less often - the day of their birth are honored. Russian people’s phenological observations are related to their daily activities and are linked to mesyatseslov, which indicates its penetration into the daily life of the Russian people.

scholarly journals Communion songs not regulated by the typicon in the recent tradition of Serbian church singing

Muzikologija ◽  
2004 ◽  
pp. 121-152
Author(s):  
Vesna Peno
Keyword(s):  
20Th Century ◽  
Fundamental Question ◽  
Orthodox Church ◽  
Liturgical Texts ◽  
Historical Themes ◽  
19Th And 20Th Century ◽  
The Church ◽  
The Way

In notated collections of Serbian church hymns from the 19th and 20th century there are, among others, communion songs with texts that were not regulated by the Typicon. These so-called "arbitrary communion songs" have been very popular in the recent tradition of Serbian church chanting. They have been gradually pushing out the hymns that are regulated for singing on concrete days and feasts during the church year. Analysis of possible influences that determined the way texts and the melodies delved into the recent Serbian church chanting follows two possible directions. The first commenced from late-Byzantine singing tradition; more specifically, from a group of songs that although based on liturgical texts, were performed in extra-liturgical occasions. These are calophonic irmoi which were composed by a great number of known late-Byzantine masters of singing. The second direction had its beginning in Russian spiritual music that generated a new melodic genre kant, based on western models. The majority of those compositions have freely written spiritual texts, too, and not part of the liturgy. Kanti were, namely, singing numbers in liturgical dramas - theatrical pieces with Christian historical themes. The majority of arbitrary communion hymns from Serbian collections have texts from the psalms or use texts for irmoi of specific canons. There is only one text that does not belong to the output of church hymnography. In spite of that, the melodies of the analyzed hymns reflect the presence of traditional compositional procedures characteristic of late-Byzantine and Serbian traditions. On either side, they possess atypical musical phrases that relate them to the the kanti. The usage of paraliturgical songs instead of communion hymns is commentated upon from the liturgic aspect also. That song belongs to the central part of the Liturgy and most fundamental during the service of the Orthodox church. Therefore the deviation in Serbian practice from the rules that define its place and role demonstrate the distancing from the tradition, raises a fundamental question: is liturgical meaning being compromised.

scholarly journals Social and Political Consequences of the Pandemic for the Russian Orthodox Church

2020 ◽  
Vol 22 (4) ◽  
pp. 547-558
Author(s):  
Roman N. Lunkin
Keyword(s):  
Civil Rights ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Political Consequences ◽  
The Public ◽  
The Social ◽  
Cyber Space ◽  
The Church

In the article analyzed the social and political consequences of pandemic of coronavirus for the Russian Orthodox Church in the context of the reaction of different European churches on the quarantine rules and critics towards the church inside Russia. The author used the structural-functional and institutional approaches for the evaluation of the activity of the Russian Orthodox Church, was analyzed the sources of mass-media and the public claims of the clergy. In the article was made a conclusion that Orthodox Church expressed itself during the struggle with coronavirus as national civic institute where could be represented various even polar views. Also the parish activity leads to the formation of the democratic society affiliated with the Church and the role of that phenomenon have to be explored in a future. The coronacrisis makes open the inner potential of the civic activity and different forms of the social service in Russian Church. In the same time pandemic provoked the development of the volunteer activity in the around-church environment and also in the non-church circles among the young people and the generation of 40th age where the idea of the social responsibility for themselves and people around and the significance of the civil rights was one of the popular ideas till 2019. The conditions of the self-isolation also forced the clergy to struggle for their parishioners and once again renovate the role of the church in the society and in the cyber space.

The Social and Political Role of the Orthodox Church in Post-Communist Russia

1992 ◽  
Vol 20 (01) ◽  
pp. 1-16
Author(s):  
Paul Valliere
Keyword(s):  
Soviet Union ◽  
Orthodox Church ◽  
Internal Security ◽  
Political Role ◽  
The Soviet Union ◽  
The Social ◽  
Security Network ◽  
Cultural Roles ◽  
The Church

The political role of the Orthodox Church in post-communist Russia is more difficult to assess than its social and cultural roles for several reasons. First, to offer any systematic observations on the matter one must attempt to construe the nature of the church-state relationship in Russia, a notoriously controversial subject. Second, one must make an educated guess concerning the part played by the huge internal security apparatus which only yesterday dominated the internal affairs of the Soviet Union, including religious affairs. The security establishment has been dislodged from its hegemonic role in the Soviet state as a result of the Gorbachev reforms, but there is little question that it continues to exist as a political force in the country. Reading the aims of this network is no easy matter, however, because by definition it operates in relative secrecy and by means of diversionary tactics. One also has to reckon with the possibility that the security network has been disrupted by the changes of recent years, and operates with less coordination than in the past.

scholarly journals O católico e o dilema da opção partidária à luz da Doutrina Social da Igreja

2019 ◽  
Vol 79 (314) ◽  
pp. 637
Author(s):  
Elvis Rezende Messias ◽  
Marcial Maçaneiro
Keyword(s):  
Public Participation ◽  
Latin American ◽  
Public Life ◽  
The Political ◽  
Political Commitment ◽  
Social Doctrine ◽  
The Social ◽  
Doctrine Of The Church ◽  
The Relationship ◽  
The Church

O presente artigo desenvolve a relação entre fé e compromisso político, com foco na possibilidade de opção partidária por parte dos fiéis católicos, à luz dos critérios antropológicos e sociais da Doutrina Social da Igreja, da contribuição teológica de Ratzinger/Bento XVI e dos documentos do CELAM. Problematiza-se a questão de ser ou não possível, ao católico, optar por determinados partidos ou legendas, em vista da participação pública na tarefa política. Como se trata de uma postura política e crente do sujeito, esta questão é refletida sob luz teológico-social, a partir do evento pascal de Cristo, que na Encarnação assumiu a historicidade humana, inspirando na Igreja a proposição de um humanismo integral. Daqui promanam os valores que a Doutrina Social estabelece: respeito pela dignidade humana, promoção da justiça e da paz, em vista de uma sociedade inclusiva e solidária. Com tais critérios, examinam-se os modelos ideológicos do capitalismo e do comunismo, alertando para eventuais reducionismos, em atenção a um projeto de humanidade inspirado no Evangelho. Como resultado desta abordagem propõe-se um olhar sobre a opção partidária mais dialogal que polarizado, atento à dimensão antropológica da Política e aos critérios da Doutrina Social da Igreja, em vista da condução da vida pública. Abstract: The present article develops the relationship between faith and political commitment, focusing on the possibility of an option for a given party by the Catholic faithful, in the light of the anthropological and social criteria of the Social Doctrine of the Church, of the Ratzinger/Bento xvi’s theological contribution and of the CELAM’s (Latin American Episcopal Council) documents. We question whether it is possible, for the Catholics, to opt for given parties or legends, in view of the need for public participation in the political tasks. Since we are dealing with the subject’s political posture and beliefs, this issue is looked at in a theological social light, starting with Christ’s Pascal event that in the Incarnation adopted the human historicity, inspiring the Church with the proposition of an integral humanism. From this derive the values established by the Social Doctrine: respect for the human dignity, the promotion of justice and peace, having in view an inclusive and solidary society. With such criteria, we examine the ideological models of capitalism and communism, calling attention to eventual reductionisms having in mind a project of humanity inspired in the Gospel. As a result of this approach we suggest viewing the party option in a more dialogical and polarized way, observing the anthropological dimension of Politics and the criteria of the Social Doctrine of the Church, in view of the way public life is conducted.Keywords: Faith; Politics; Party option; Social Doctrine of the Church.

From Confession to Reconciliation, Vatican II to 2015

2018 ◽  
Author(s):  
Patrick W. Carey
Keyword(s):  
Cultural Revolution ◽  
Vatican Ii ◽  
Protestant Reformation ◽  
Second Vatican Council ◽  
Paradigmatic Shift ◽  
Vatican Council ◽  
Dramatic Decline ◽  
The Social ◽  
The 1960S ◽  
The Church

This chapter delineates the dramatic decline between 1960 and 2015 in the practice of sacramental penance and other penitential practices and a weakened consciousness of the biblical penitential language associated with the practices. The American cultural revolution of the 1960s and the paradigmatic shift in theology at the Second Vatican Council influenced those developments. The post-conciliar church, however, created new sacramental rites of confession that emphasized the social and ecclesial dimensions of sin and reconciliation, hoping to generate a renewed penitential consciousness. A loss of the sense of sin, though, made it very difficult for popes, bishops, and priests to revive the penitential confessional tradition. In its long history, the church experienced major changes in the theology and practice of penance, but the rapidity of the change in the fifty years after Vatican II was unprecedented, with the possible exception of the changes that took place during the Protestant Reformation.

Childless Women in Georgia

2018 ◽  
Vol 13 (1) ◽  
pp. 24-42
Author(s):  
Elene Gavashelishvili
Keyword(s):  
Reproductive Technologies ◽  
Social Practices ◽  
In Vitro Fertilisation ◽  
Orthodox Church ◽  
Childless Women ◽  
The Social ◽  
The Everyday ◽  
Problematic Situations ◽  
The Church

In vitro fertilisation (IVF) is gradually becoming available in Georgia, but while the medical technologies are being developed, the Georgian Orthodox Church opposes the idea of having a child through what it declares to be unnatural ways. Despite the authority of the Church, the Orthodox discourse about IVF is not directly incorporated into the everyday lives of people. Ethnographical observation has allowed an exploration of how childless women in Georgia reconcile modern reproductive technologies with their religion. In order to explain the hybridity in women’s attempts to make official religiosity better adapted to everyday life, I use the concept of bricolage as applied to the social practices of women who assemble different, seemingly disjointed, resources in coping with problematic situations.

scholarly journals Primary community of modern ukrainian orthodox church as a form church of sociality

2014 ◽  
pp. 22-33
Author(s):  
Yu. Borejko
Keyword(s):  
Social Relations ◽  
Daily Life ◽  
Institutional Structure ◽  
Religious Community ◽  
Religious Communities ◽  
Orthodox Church ◽  
Social Phenomenon ◽  
The Social ◽  
Religious Associations ◽  
The Church

In the article Boreyko Yuri Grigorovich «Primary community of modern ukrainian orthodox church as a form church of sociality» set significance of the religious community as a social phenomenon and the parish as a center of the institutional structure of the church in shaping religious orthodox believers, the ratio of the parish and the community as a form of religious associations, the nature of the participation of the believers in the daily life of religious communities and their integration into the social relations within the parish and the community. 

scholarly journals Intra-Church processes during the implementation of parish reform in the 1st half of the 1960s

2019 ◽  
pp. 67-70
Author(s):  
Sergey M. Zinchuk
Keyword(s):  
World War Ii ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
World War ◽  
Russian Orthodox Church ◽  
Nikita Khrushchev ◽  
Church Life ◽  
Post War ◽  
The 1960S ◽  
The Church

The author describes in the article some important components and features of Church life in the period initiated by Nikita Khrushchev and known as the parish reform, which, among other things, was aimed at undermining the fi nancial base of the Russian Orthodox Church (hereinafter referred to as the Church) in the USSR. It is noted that Stalin's post-war system of state-Church relations had a serious defect in the form of ineffective legal consolidation: in addition, after the end of the World War II, the question if the Soviet power praised Orthodoxy and other religions stood no longer disappeared. All this allowed Stalin's successors carrying out a number of serious measures aimed at weakening the Church. Khrushchev's religious policy differed from the persecution of the 1920s-1930s, because it included measures aimed at indirect destruction of Orthodoxy, primarily through administrative pressure on the clergy and laity. The parish reform, aimed at depriving deans of fi nancial powers and handing them over to churchwardens, appointed, in fact, by local authorities, which allowed to ruin churches and monasteries with compliance with the formalities of the regime's toleration, can be considered to be a typical manifestation of that trend.

scholarly journals Podstawy społecznej koncepcji Rosyjskiego Kościoła Prawosławnego: problemy bioetyki i ekologii

2020 ◽  
Vol 22 ◽  
pp. 95-105
Author(s):  
Artur Aleksiejuk ◽  
Keyword(s):  
Social Life ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Cultural Issues ◽  
Russian Orthodox Church ◽  
Social Concept ◽  
Official Position ◽  
The Social ◽  
First Time ◽  
The Church

The foundations of the social concept are one of the most important normative acts issued by the Russian Orthodox Church. The unanimous adoption of this document by the Holy Council of Bishops of the Russian Church, which took place on August 13-16, 2000 in Moscow, was not only a local event, but a significant fact on the scale of the entire Orthodox Church worldwide. For the first time in history, one of the autocephalous Orthodox Churches decided to formulate an official position on current social, economic, economic and cultural issues, as well as define the Church-state relationship in the conditions of historical reality in which it found itself at the threshold of the third millennium. The promulgation of the Foundations of the Social Concept has become a powerful impulse for the renewal of spiritual life, greater involvement of the Orthodox clergy in social life, the development of institutional and non-institutional forms of mission and evangelization, and the multidimensional dialogue of Orthodoxy with the world of science, politics and economy. The aim of this publication is to familiarize the Polish reader with the content of chapters twelve and thirteen of the document, which relate to bioethical and ecological issues. It is worth noting that this is their first translation into Polish. The translator hopes that they will contribute to a better understanding of the Orthodox Church’s position on issues that are currently among the most discussed social topics.

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