Women, Orthodox Christianity, and Neosecularization in Bulgaria

2021 ◽  
pp. 50-75
Author(s):  
Ina Merdjanova
Author(s):  
Eren Tasar

This chapter focuses on the Council for the Affairs of Religious Cults (CARC), created by Stalin in 1944 in order to supervise all officially recognized religions in the USSR with the exception of Russian Orthodox Christianity. CARC vigorously promoted an interpretation of Stalin’s 1943‒44 religious reforms that stressed moderation toward religion and the sanctity of freedom of conscience. As a result of this posture, CARC invested heavily in SADUM’s right to control Muslim communities and enjoy autonomy from local government authorities. It also began to sift through the maze of Central Asian Islamic practices in order to build a vision of a tolerable “Soviet Islam.” Thanks largely to CARC, the 1950s ended up being the most relaxed decade in terms of Soviet pressure on Islam.


2021 ◽  
pp. 197
Author(s):  
Orlin Zagorov

This article is the author's reflections on the problems of humanism, morality, and traditional culture in connection with the concept of a Moral State put forward by Professor S.N. Baburin. The role of the spirituality of the Slavic peoples and their contribution to the strengthening of European cultural identity is considered. The author argues the importance of the conclusion that the virtue of the state as its internal quality in itself turns the state into a guarantor of virtue as a universal value and the validity of the thesis that the values of both Orthodox Christianity and Slavic spirituality represent a solid foundation of a Moral State. The author sees in the Moral State a mechanism for the harmonious combination of the spirit of the revolution with the revolution of the spirit.


2008 ◽  
Vol 20 ◽  
pp. 78-87
Author(s):  
Vesa Iitti

This article focuses on the general history of the Fourth Way in Finland. The Fourth Way, or simply ‘the Work’, began as a Greco-Armenian man named Georges Ivanovich Gurdjieff (1866?–1949) gathered groups of pupils in St Petersburg and Moscow in 1912. To these groups, Gurdjieff started to teach what he had learned and synthesized between ca 1896 and 1912 during his travels on spiritual search of Egypt, Crete, Sumeria, Assyria, the Holy Land, Mecca, Ethiopia, Sudan, India, Afghanistan, the northern valleys of Siberia, and Tibet. Neither Gurdjieff nor any of his disciples called themselves a church, a sect, or anything alike, but referred to themselves simply as ‘the Work’, or as ‘the Fourth Way’. The name ‘the Fourth Way’ originates in a Gurdjieffian view that there are essentially three traditional ways of spiritual work: those of a monk, a fakir, and a yogi. These ways do not literally refer to the activities of a monk, a fakir, and a yogi, but to similar types of spiritual work emphasizing exercise of emotion, body, or mind. Gurdjieff’s teaching is a blend of various influences that include Suf­ism, orthodox Christianity, Buddhism, Kabbalah, and general elem­ents of various occult teachings of both the East and the West. Gurdjieff’s teaching is a blend of various influences that include Suf­ism, orthodox Christianity, Buddhism, Kabbalah, and general elem­ents of various occult teachings of both the East and the West. It is a unique combination of cosmology, psychology, theory of evolution, and overall theory and practise aiming to help individ­uals in their efforts towards what is called ‘self-remembering’.  


2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.


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