scholarly journals The Cherubic Hymn in The Romanian Choral Creation

2019 ◽  
Vol 17 (1) ◽  
pp. 113-117
Author(s):  
George Dumitriu
Keyword(s):  
Orthodox Church ◽  
Liturgical Singing ◽  
Byzantine Church ◽  
The One ◽  
The Church ◽  
Different Parts

Abstract The Cherubic Hymn (gr.) o heroubikos ymnos) was introduced in the Byzantine Liturgy in the 5th century, by a decree of Emperor Justin the 2nd, issued in 574. The document stated the replacement of an old psalm, once sang during the offering of bread and wine gifts at the altar by the church-goers (ofertorium), with the new hymn. The replacement of the ofertoriumului ritual with the one of Presentation of the Euharistic Gifts (the Great Exodus) and the introduction of associated memorials, determined the fragmentation of the hymn in two different parts. Initially sang monodically, the introduction of the art of chorale in the Orthodox Church determined the development of this liturgical singing in two parts with a different musical nature, based on the principle of contrast: Cherubic, in large tempo (Adagio) and That we may receive the King in moderate tempo (Moderato). The first induces an atmosphere of mystical chastity, leads to introversion, and the second is a glory hymn, imposing and majestic. Literary, The Cherubic consists of the following three sentences, which determined the subsequent form of homonym choral creations, We, who mystically represent the Cherubim,/ And chant the thrice-holy hymn to the Life-giving Trinity. Let us set aside the cares of life, Followed by another two sentences and the threefold repetition of the ovation “Hallelujah!”, which form the second hymn: That we may receive the King of all! Who comes invisibly escorted by the Divine Hosts! Hallelujah, Hallelujah, Hallelujah! In the Romanian liturgical chorale creation the Cherubic hymn bears the following stylistic directions: 1. of Slavic influence; 2. of Classical-Romantic inspiration; 3. which capitalizes the Byzantine church singing.

Solidaritas Sebagai Norma Dasar Dalam Etika Paulus

1970 ◽  
Vol 11 (1) ◽  
pp. 79-100
Author(s):  
Martin Harun
Keyword(s):  
Community Building ◽  
Lord's Supper ◽  
Body Of Christ ◽  
The Poor ◽  
Central Elements ◽  
The New Testament ◽  
Unity In Diversity ◽  
The One ◽  
The Church ◽  
Different Parts

Abstract: Solidarity, a modern word and concept, has old roots in the concept of koinonia (fellowship) as it is understood in the New Testament. David G. Horrell even maintains that what we now call solidarity, functions as a meta norm in Paul’s ethics, since phenomena of solidarity are clearly present in the central elements of Paul’s community building. Reference is made to the two basic rituals, Baptism and the Lord’s Supper, which build unity in diversity; to the most frequently used form of address, adelphoi/brothers, which asks for familial treatment of one another; also to the special way in which Paul often tries to restore unity in the middle of conflicts; and especially to his metaphor of the Church as the one body of Christ with many different parts that need and support one another. When speaking about the collections as a sign of the Greek community’s solidarity with the poor community in Jerusalem, Paul refers to Christ’s solidarity as the source of solidarity within and among communities. Keywords: Solidarity, fellowship, David Horrell, Paul, Ethics, baptism, the Lord’s Supper, brothers, Body of Christ, Christ’s solidarity. Abstrak: Solidaritas, sebuah kata dan paham modern, memiliki akar yang lama, antara lain dalam paham koinonia (persekutuan), sebagaimana digunakan dalam Alkitab Perjanjian Baru. David G. Horrell mempertahankan bahwa apa yang sekarang kita sebut solidaritas, merupakan norma dasar (meta norm) dalam etika Paulus, sebab fenomen-fenomen solidaritas tampak dalam unsur-unsur sentral pembinaan jemaatnya, antara lain dalam kedua ritual paling dasar, baptisan dan perjamuan Tuhan, yang membina kesatuan dalam perbedaan. Solidaritas juga muncul dalam sebutan paling frekuen, saudara-saudara (adelphoi), yang menuntut suatu etos kekeluargaan. Solidaritas juga tampak dalam banyak seruan Paulus untuk memulihkan kesatuan apabila ia berhadapan dengan perpecahan, dan teristimewa dalam menggambarkan jemaat sebagai satu tubuh Kristus dengan banyak anggota yang berbeda dan saling membutuhkan serta memberi. Dalam konteks kolekte-kolekte sebagai tanda solidaritas antarjemaat, Paulus secara eksplisit menunjuk kepada solidaritas Kristus dengan kita sebagai dasar terdalam dari solidaritas antarumat. Kata-kata kunci: Solidaritas, persekutuan, David Horrell, Paulus, etika, baptisan, Perjamuan Tuhan, saudara-saudara, Tubuh Kristus, solidaritas Kristus.

scholarly journals OCHRONA ORTODOKSYJNEJ WIARY W USTAWODAWSTWIE JUSTYNIANA

2016 ◽  
Vol 12 (2) ◽  
pp. 5
Author(s):  
Sławomir Kursa
Keyword(s):  
Legal Protection ◽  
The Other ◽  
Orthodox Church ◽  
Religious Policy ◽  
Other Hand ◽  
The One ◽  
The Church

Protection of the Orthodox Religion in the Legislation of Justinian I Summary The protection of the Orthodox religion was one of the priorities in Justinian’s life and activities. However, his religious policy was not very different from that of previous Christian emperors. The aim of this article is to show that Justinian’s policy was more a result of tendencies in the legal protection of Orthodoxy which had already developed in the postConstantinian age, in other words Justinian only reinforced existing regulations; and likewise his legislation to eradicate heresy and apostasy was similar to earlier provisions. Justinian used legal measures for the protection of the True Faith in an immensely instrumental way. On the one hand he maintained and introduced numerous material sanctions against heretics and apostates; on the other hand he prescribed material advantages for the Orthodox Church and those in communion with her. There were also material incentives for those who returned to the Church. The article shows that Justinian’s measures followed the same line as the religious regulations introduced by previous Christian emperors, especially Theodosius II.

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 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.

scholarly journals Sacred-Musical Work of Authorship: the Genre’s Specifics

2015 ◽  
pp. 89-93
Author(s):  
Andrey B. Kovalev
Keyword(s):  
Creative Thinking ◽  
The Other ◽  
Orthodox Church ◽  
Musical Work ◽  
Other Hand ◽  
Musical Works ◽  
The One ◽  
The Church

The article examines the genre specifics of the sacred-musical works of authorship; on the one hand, they belong, directly or indirectly, to the Orthodox Church, on the other hand, they are connected with the composer’s individual creative thinking, which makes them exceed the bounds of the church choir up to the concert sphere. Thus, a phenomenal feature of the sacred-musical works of authorship is their predominant tendency toward either liturgical or concert performance environment. The specifics of the sacred-musical works, in the context of one or another performance environment, are considered in terms of the four aspects: ontological, of the rites of divine service and the concert program realization, communicative, and compositional.

scholarly journals Church-Theological Foundations of Early Ukrainian Catholicism (XI-XII centuries)

2004 ◽  
pp. 48-59
Author(s):  
S. Kyiak
Keyword(s):  
Characteristic Feature ◽  
Church Of Christ ◽  
Theological Foundations ◽  
In Christ ◽  
Byzantine Church ◽  
The One ◽  
The Right ◽  
The Church

Early Ukrainian Christianity (XI-XII centuries) was based, as we know, on the one and only faith of Christ, which taught the right (that is, the "right") to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukrainian Christianity.

Patriarhul Iustin Moisescu (1910-1986), un ierarh care și-a pus „toată osârdia, priceperea și râvna“ în slujba Bisericii Ortodoxe Române

2019 ◽  
Vol 17 ◽  
pp. 138-149
Author(s):  
Sorin Marinescu
Keyword(s):  
National Identity ◽  
Orthodox Church ◽  
The People ◽  
History Of ◽  
Historical Times ◽  
Romanian Orthodox Church ◽  
The One ◽  
The Right ◽  
Romanian Orthodox ◽  
The Church

The present work is intended to be a retrieval of the history of the contribution of personalities that have marked the history of the Romanian Orthodox Church and, implicitly, the history of Romania. Thus, In the “Commemorative Year of the Patriarchs Nicodim Munteanu and Iustin Moisescu and of the translators of church books” in the Romanian Patriarchate, addressed to the Romanian Orthodox hierarchies and eparchies in the country and abroad, we set out to talk about the Patriarch Iustin Moisescu for understand the role it played in promoting living theology as a model, based on prayer, experience and life, even if the historical times were very difficult for the Church, the communists wanting to destroy it, because it maintained the consciousness of national identity and a hierarchy of authentic values, that opposed the atheist ideology promoted by them. Thus, starting from a brief biography of the one who was the fourth Romanian Patriarch, we were interested in the perception of contemporaries, as well as those who succeeded him, as I have not neglected his quality as a theologian, teacher university and publisher. Iustin Moisescu was an intellectual, theologian, who devoted all his energy to maintaining the right faith, to support the monastery life, to relieve the people and to give cultural brilliance to the Church, as he alone confessed.

Eastern Orthodox Church and the Christian Mission in the Twenty-First Century

2015 ◽  
Vol 32 (3) ◽  
pp. 371-383
Author(s):  
Gheorghe Petraru
Keyword(s):  
First Century ◽  
Eastern Orthodox ◽  
Western World ◽  
Orthodox Church ◽  
Christian Mission ◽  
Living Tradition ◽  
The World ◽  
The One ◽  
World Mission ◽  
The Church

The Orthodox Church is present today all over the world, due to its mission and to the migration of the members of this church from their motherlands to the Western world. This migration took place so that its people could live in freedom, during the period of totalitarianism, or to have better conditions of life, particularly after the fall of Communism. Its mission has to be seriously taken into account in the context of Christian world mission, in order to have a relation with the living tradition of the church, on the one hand, or to know and have a vision of the doctrine of Christianity in its unity and witness in Christian history, on the other hand. By migration, the Orthodox Church became a factor in universal witness to the world as, for example, the Orthodox Romanian diaspora in the eu or usa.

Christus Virgo

2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim
Keyword(s):  
Moral Status ◽  
The Other ◽  
Late Antique ◽  
Church Fathers ◽  
Early Christian ◽  
Female Sex ◽  
The One ◽  
The Church

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.

The Theological Dialogue Between the Orthodox and the Non-Chalcedonians (Past - Present - Future): An Athonite Critique. Part 1: Prologue. Introduction, ch. 1, nn. 1-3

2019 ◽  
pp. 109-144
Author(s):  
Михаил Андреевич Вишняк
Keyword(s):  
Orthodox Church ◽  
Modern Greek ◽  
History Of ◽  
The Church

Вниманию русскоязычного читателя предлагается первая часть перевода с новогреческого на русский язык книги Ὁ Θεολογικός Διάλογος Ὀρθοδόξων καί Ἀντιχαλκηδονίων (παρελθόν - παρόν - μέλλον): Μία ἁγιορειτική συμβολή. Ἅγιον Ὄρος: Ἱερά Μονή Ὁσίου Γρηγορίου, 2018 (841 σ.). Это издание посвящено богословскому диалогу между Православной Церковью и антихалкидонитами и включает в себя все тексты соответствующей тематики, составленные на Святой Горе Афон в период 1991-2015 гг. Настоящая публикация включает перевод предисловия архим. Христофора, игумена монастыря Григориат, и части введения (гл. 1, пп. 1-3). Перевод снабжён также предисловием переводчика, в котором кратко изложена история богословского диалога, цель издания и его перевода на русский язык, которая заключается в содействии плодотворному и согласному со Священным Преданием воссоединению антихалкидонитов с Церковью. The Russian-speaking reader is presented with the first part of the translation into Russian from the modern Greek of the book Ὁ Θεολογικός Διάλογος Ὀρθοδόξων καί Ἀντιχαλκηδονίων (παρελθόν - παρόν - μέλλον): Μία ἁγιορειτική συμβολή. Ἅγιον Ὄρος: Ἱερά Μονή Ὁσίου Γρηγορίου, 2018 (841 p.). This edition is devoted to the Theological Dialogue between the Orthodox Church and the non-Chalcedonians and includes all texts of the relevant topics, published on the Holy Mount Athos in the period 1991-2015. This publication includes a translation of the Prologue of archim. Christophoros, the abbot of the monastery of St. Gregory, and of a part of the Introduction (Chapter 1, paragraphs 1-3). The translation is also provided with a preface of the translator, which summarizes the history of the Theological Dialogue, the purpose of the publication and its translation into Russian, which is to contribute to the fruitful and consistent with the Holy Tradition reunification of the non-Chalcedonians with the Church.

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