scholarly journals Relasi Narasi Visual dan Teks dalam Ikon Transfigurasi Paroki St. Dionysios Yogyakarta

2021 ◽  
Vol 7 (2) ◽  
pp. 57-63
Author(s):  
Alex Cristian Justisia Ginting
Keyword(s):  
Catholic Church ◽  
16Th Century ◽  
Orthodox Church ◽  
Late Period ◽  
Visual Form ◽  
Byzantine Art ◽  
Artistic Heritage

Seni lukis Byzantine adalah salah satu warisan kesenian dunia yang belum banyak dibahas oleh kalangan akademisi seni di Indonesia. Warisan seni lukis Byzantine sering disamakan dengan Ikonografi, yaitu gambar-gambar suci yang sampai hari ini masih dipertahankan fungsinya dalam gereja-gereja yang menggunakan ritus Byzantine (Gereja Orthodox dan Gereja Katolik Ritus Byzantine). Seni Byzantine dibagi tiga periode, yaitu awal, tengah, dan akhir, dimana pada periode Tengah-Akhir muncul ikon berjenis Menologion. Seni lukis Byzantine dikaji menggunakan Ikon Pesta Transfigurasi yang merupakan digitalisasi dari ikon aslinya yang berasal dari abad ke-16 untuk menjelaskan bentuk visual, struktur dan hubungannya dengan narasi. Kajian  menemukan ada kesamaan antara visualisasi narasi ikon dengan struktur pesta Gerejawi yang memiliki tiga pola (Pra Pesta – Pesta – Pasca Pesta/Apodosis).Byzantine painting is one of the world's artistic heritage that art academics have not widely discussed in Indonesia. The legacy of Byzantine painting is often equated with iconography, which is sacred images that still retain their function in churches that use the Byzantine rite (Orthodox Church and Byzantine Rite Catholic Church). Byzantine art had developed in three periods, namely beginning, middle, and end, wherein the Middle-Late period, an icon of the Menologion type appears. The byzantine painting was studied using the Transfiguration Feast Icon, digitizing the original icon dating from the 16th century to explain its visual form, structure, and relationship to narrative. The study found similarities between the visualization of the iconic narrative and the ecclesiastical party structure with three patterns (Pre Pesta – Pesta – Post-Pesta / Apodosis). 

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.

The Baltic Countries

2021 ◽  
pp. 586-600
Author(s):  
Sebastian Rimestad
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Movements ◽  
Roman Catholic Church ◽  
New Religious Movements ◽  
Orthodox Church ◽  
Baltic Countries ◽  
The North ◽  
The World ◽  
The Baltic

The three Baltic States (Estonia, Latvia, and Lithuania) have a varied religious history. In the twelfth and thirteenth centuries, they were the last region of Europe to be Christianized. Today, they—and especially Estonia—are among the most secularized societies in the world. This is not only due to the Soviet past but also to Baltic German dominance at key moments in their history. While Lutheranism has dominated in the north (in Estonia and Latvia), the Roman Catholic Church is still the main religious player in the south (in Lithuania and parts of Latvia). Primarily due to Russian migration, the Orthodox Church also plays a significant role in Baltic affairs. There is, finally, a small but vibrant cluster of new religious movements, notably neo-pagan groups.

scholarly journals A beleaguered church the Serbian Orthodox Church in the Independent State of Croatia (NDH) 1941-1945

Balcanica ◽  
2017 ◽  
pp. 269-287
Author(s):  
Aleksandar Stojanovic
Keyword(s):  
Catholic Church ◽  
Large Scale ◽  
Third Reich ◽  
Foreign Affairs ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Independent State ◽  
Documentary Sources ◽  
The Third Reich ◽  
Mass Killings

In the Independent State of Croatia (NDH) from its establishment only days after the German attack on Yugoslavia in early April 1941 until its fall in May 1945 a genocide took place. The ultimate goal of the extreme ideology of the Ustasha regime was a new Croatian state cleansed of other ethnic groups, particularly the Serbs, Jews and Roma. The Serbian Orthodox Church (SPC), historically a mainstay of Serbian national identity, culture and tradition, was among its first targets. Most Serbian Orthodox churches and monasteries were demolished, heavily damaged or appropriated by the Roman Catholic Church or the state. More than 170 Serbian priests were killed and tortured by the Ustasha, and even more were exiled to occupied Serbia. The regime led by Ante Pavelic introduced numerous laws and regulations depriving the SPC of not only its property and spiritual jurisdiction but even of its right to existence. When mass killings stirred up a large-scale rebellion, a more political and seemingly non-violent approach was introduced: the Croatian regime unilaterally and non-canonically founded the so-called Croatian Orthodox Church in order to bring the forced assimilation of Serbs to completion. This paper provides an overview of the ordeal of the Serbian Orthodox Church in the NDH, based on the scholarly literature and documentary sources of Serbian, German and Croatian origin. It looks at legislation, propaganda, the killings and torture of Orthodox clergy and the destruction of church property, including medieval holy relics. The scale and viciousness of some atrocities will be looked at based on unused or less known sources, namely the statements of Serbian refugees recorded during the war by the SPC and the Commissariat for Refugees in Serbia, and documents from the Political Archive of the Third Reich Ministry of Foreign Affairs.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

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.

scholarly journals Missionary Action of the Orthodox Church among Greek Catholics in the Recovered Territories as Part of the Religious Policy of the State in the People’s Republic of Poland

2020 ◽  
Vol 53 (2) ◽  
pp. 77-88
Author(s):  
Stefan Dudra
Keyword(s):  
World War Ii ◽  
Catholic Church ◽  
The State ◽  
Orthodox Church ◽  
World War ◽  
Religious Policy

The aim of the article is to analyze the missionary action of the Orthodox Church undertaken among Greek Catholics in the Recovered Territories of Poland following World War II. As a result of “Operation Vistula” the Orthodox and Greek Catholic population was settled in the Recovered Territories. As a result of the communist policy implemented by the communist authorities, the Orthodox Church took action to provide religious care to Greek Catholics. This policy was aimed at significantly weakening the Greek Catholic Church. It was also hoped that it would be liquidated. Despite the attempts made, the Greek Catholics preserved their identity, and after 1956 they began the process of building their own parish structure.

The Reformation and Wars of Religion in France

2010 ◽  
Author(s):  
Barbara B. Diefendorf
Keyword(s):  
Civil War ◽  
Catholic Church ◽  
16Th Century ◽  
Wars Of Religion ◽  
Religious Wars ◽  
The Right ◽  
King Henry Ii ◽  
Catherine De Medici ◽  
Religious Nature ◽  
The Impact

The 16th century began in France as a time of relative peace, prosperity, and optimism, but horizons soon darkened under the clouds of religious schism, heresy persecutions, and civil war. French theologians condemned Martin Luther’s ideas as early as 1521, but his views continued to spread underground. The movement remained small and clandestine until the 1550s, when the penetration of John Calvin’s ideas from nearby Geneva resulted in the formation of Reformed churches, whose growing membership demanded the right to worship openly. The accidental death of King Henry II in 1559 left France with a religiously divided court and a series of young, inexperienced kings. Henry’s widow, Catherine de Medici, attempted a policy of compromise that backfired. Militancy increased on both sides of the religious divide, and civil war broke out in 1562. Neither side could secure a decisive win on the battlefield, and neither was satisfied with the compromise peace that ended the war. Indeed, war broke out seven more times before a more lasting peace was secured by the first Bourbon king, Henry IV, with the Edict of Nantes in 1598. The edict set the terms for religious coexistence, allowing French Protestants limited rights to worship and certain protections under the law. It also fostered the spread of a movement already underway for the renewal of Catholic spirituality and reform of Catholic church institutions in France. Until the 1970s, the civil and religious wars that afflicted France through the second half of the 16th century were viewed largely as the consequence of political rivalries that spun out of control following the death of King Henry II. More recently, historians have shifted their attention to the social and cultural contexts in which the wars took place, particularly to the fundamentally religious nature of the quarrels. This has led to a profusion of new scholarship on the impact of the Protestant and Catholic Reformations in France, the tensions—and ultimately the violence—generated by competing claims to religious truth, and the difficulty of resolving the quarrels or putting an end to the wars that resulted from them.

Ukraine church rift will be exploited by politicians

2018 ◽  
Keyword(s):  
Catholic Church ◽  
Soft Power ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Content Type

Significance The Russian Orthodox Church appears to be losing the struggle to control church institutions in Ukraine, as it contests moves by the Constantinople Patriarchate to grant recognition to a separate church in Kyiv. President Petro Poroshenko has led the campaign for separation. Impacts Swift moves towards autocephaly will help Poroshenko's re-election bid without guaranteeing him victory. Russian leaders will mount a strong fight-back against losing soft-power influence in Ukraine. The Russian church will weigh the risks of a final break with Constantinople and disrupted ties with other Orthodox churches. The Roman Catholic Church, which is strong in Ukraine, will avoid engaging in the Orthodox dispute and its political aspects.

scholarly journals Ecstasy as Polemic: Mysticism and the Catholic Reformation

2017 ◽  
Vol 83 (1) ◽  
pp. 3-23
Author(s):  
Carlos M.N. Eire
Keyword(s):  
Catholic Church ◽  
16Th Century ◽  
Catholic Reformation ◽  
Spanish Inquisition ◽  
Teresa Of Avila ◽  
Saint Teresa Of Avila ◽  
Mystical Experiences ◽  
The Catholic Church

In the 16th century, Protestants rejected the possibility of mystical encounters between humans and God. Catholics responded in various ways, but perhaps most forcefully by continuing to claim mystical experiences and by emphasizing extreme forms of mysticism. This paper analyzes how that rejection affected the development of Catholic mysticism at that time, especially in the case of Saint Teresa of Avila (1515–82), whose ecstasies were closely examined by the Spanish Inquisition, but were subsequently approved and promoted as exemplary of the truths professed by the Catholic Church.

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