scholarly journals Restoration of the Institution of Deaconess in the Alexandrian Orthodox Church

2020 ◽  
pp. 201-209
Author(s):  
Андрей Александрович Зотин
Keyword(s):  
Church Of Christ ◽  
Orthodox Church ◽  
Large Cities ◽  
Missionary Work ◽  
Church Hierarchy ◽  
12Th Century ◽  
The Social ◽  
Hagia Sophia ◽  
Ascetic Communities ◽  
The Church

Диакониссы - одна из степеней церковной иерархии и служения в Церкви Христовой. Данный институт формировался постепенно на протяжении первых веков. Служение диаконисс было распространено преимущественно в Восточных Церквях с IV по VII- VIII века. Из женских городских аскетических общин девы и вдовицы по достижению необходимого возраста могли быть поставлены епископом в диаконисс. Они исполняли социальные, миссионерские и богослужебные обязанности служительниц в столицах диоцезов, административных центрах, крупных городах Империи, при этом находясь при кафедральных соборах и больших храмах. Например, в Константинополе при святом императоре Юстиниане в собор Святой Софии после его освящения было определено 40 диаконисс. К XII веку чин поставления диаконисс вышел из употребления.16 ноября 2016 года Синод Александрийской Православной Церкви постановил возродить институт диаконисс. 17 февраля 2017 года Патриарх Феодор II посвятил в диакониссы несколько женщин, которые будут помогать в миссионерской деятельности Катангской митрополии (епархия Александрийской Церкви в Конго), особенно в Таинстве Крещения взрослых, венчания, а также в катехизической деятельности Церкви. Deaconesses are one of the degrees of church hierarchy and ministry in the Church of Christ. This institution was formed gradually during the first centuries. The ministry of deaconesses was distributed mainly in the Eastern Churches from the 4th to the 7th-8th centuries. Out of the women’s urban ascetic communities, virgins and widows, upon reaching the required age, could be placed by bishop in deaconess. They performed the social, missionary and liturgical duties of ministers in the capitals of dioceses, administrative centers, large cities of the Empire, while being at the cathedrals and large temples. For example, in Constantinople under the Holy Emperor Justinian, 40 deaconesses were identified in the Hagia Sophia after its consecration. By the 12th century, the rite of deaconesses was no longer in use. On November 16, 2016, the Synod of the Alexandrian Orthodox Church decided to revive the institution of deaconesses. On February 17, 2017, Patriarch Theodore II ordained several women to be deaconesses who will assist in the missionary work of the Katangan Metropolitanate (diocese of the Alexandria Church in the Congo), especially in the Sacrament of Baptism the adults, weddings, as well as in the catechism of the Church.

True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland

2016 ◽  
Vol 85 (2) ◽  
pp. 219-245 ◽  
Author(s):  
Kathryn Rose Sawyer
Keyword(s):  
First Principles ◽  
Historical Context ◽  
Recent Scholarship ◽  
The People ◽  
Church Hierarchy ◽  
The Social ◽  
Church Of Ireland ◽  
The Face ◽  
Political Realities ◽  
The Church

The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.

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.

Religious Diplomacy and Socialism

2008 ◽  
Vol 22 (1) ◽  
pp. 7-43
Author(s):  
Lucian N. Leustean
Keyword(s):  
Western Europe ◽  
Church Of England ◽  
Communist Regime ◽  
Orthodox Church ◽  
The West ◽  
Religious Persecution ◽  
House Arrest ◽  
Church Hierarchy ◽  
The Relationship ◽  
The Church

This article analyzes the relationship between the Orthodox Church and the communist regime during one of the most intense periods of religious persecution in the Romanian People's Republic from 1956 to 1959. The church hierarchy demonstrated its support for the socialist construction of the country, while, at the same time, the regime began a campaign against religion by arresting clergy and reducing the number of religious people in monasteries; rumours even circulated that in 1958 Patriarch Justinian was under house arrest. Seeking closer contact with Western Europe, the regime allowed the hierarchy to meet foreign clergymen, especially from the Church of England. These diplomatic religious encounters played a double role. The regime realised that it could benefit from international ecclesiastical relations, while the image of Justinian in the West changed from that of “red patriarch” to that of a leader who was genuinely interested in his church's survival.

scholarly journals Credo in unam sanctam…

2020 ◽  
Vol 4 (1) ◽  
pp. 88-106
Author(s):  
Alejandro Zafeiropoulos
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Positive Answer ◽  
Church Of Christ ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Starting Point ◽  
The Church ◽  
The Trinity

Is the Church of Christ the Roman Catholic Church? Could it be argued in parallel that the Church of Christ is the Orthodox Church? And could one accept a positive answer to these first two questions and still affirm that the Roman Catholic Church is not the Orthodox Church, and all this avoiding both a logical and a metaphysical contradiction? In this article I shall respond positively to each of these questions, avoiding the possible contradiction that such responses might involve. Taking as a starting point the philosophical and theological discussion of the Trinity within the analytical mainstream, I shall present the outline of an ecumenical ecclesiology based on the metaphysical relation of constitution. Thanks to this strategy, it is possible to think of a universal ecclesiology capable of explaining better not the diversity but the unity of the Church of Christ. Resumen: ¿La Iglesia de Cristo es la Iglesia católica romana? ¿Podría defenderse paralelamente que la Iglesia de Cristo es la Iglesia ortodoxa? Y, ¿se podría aceptar una respuesta positiva a estas dos primeras preguntas y afirmar que la Iglesia católica romana no es la Iglesia ortodoxa, y todo esto evitando tanto una contradicción lógica como metafísica? En el presente artículo se desea responder de manera positiva a cada una de estas preguntas, evitando la posible contradicción que dicha respuesta podría involucrar. Para esto y tomando como punto de partida las discusiones filosóficas y teológicas sobre la Trinidad dentro de la corriente analítica, presentaremos el bosquejo de una eclesiología ecuménica basada en la relación metafísica de constitución. Gracias a esta estrategia, se puede pensar una eclesiología universal capaz de explicar mejor, no la diversidad sino la unidad de la Iglesia de Cristo.  

scholarly journals DINAMIKA INTERAKSI ANTARA GERAKAN DAN INSTITUSI. Gerakan Koperasi Kredit (dapat) Menjiwai Gereja dan Negara

2017 ◽  
Vol 13 (2) ◽  
pp. 195
Author(s):  
George Ludwig Kirchberger
Keyword(s):  
Industrial Revolution ◽  
Credit Union ◽  
Social Teaching ◽  
Charismatic Movement ◽  
Union Movement ◽  
Church Hierarchy ◽  
The Social ◽  
The Church ◽  
Changing Society

<p align=”justify”>This essay looks at the dynamics between movement and institution, where each movement has to ripen in an institution and each institution has to be loosened again and again by new movements and inspirations. The author wishes to outline the dynamics between movement and institution by focusing on the credit union movement. At the beginning the development of the Church from a charismatic movement to an institution is outlined, which in time became extremely rigid. Then, the industrial revolution in the 19 century is looked at with its spirit of liberalism which produced the plight of the workers, which in turn triggered socialist movements which to overcome their plight by changing society radically. The appearance of the social teaching of the Church is seen as an effort to overcome the impasse of these two forces in the industrial revolution. On this background appeared the credit union movement, which embodied a number of the fundamental principles of the social teaching of the Church and is able to become an agent to loosen the structure of the Church hierarchy and support efforts in the country to hold back neo-liberalism and nurture democracy. In taking up the case of the largest credit union on Flores Island, the essay shows how the CU itself lies between the tension between movement and institutionalisation, while pointing out what needs to be done that this tension is maintained creatively, so that the CU is able to offer its spirit to the Church, and support democratisation in the country. <b>Kata-kata kunci:</b> credit union, gerakan, Gereja, koperasi, institusi, struktur</p>

scholarly journals Roberto de Nobili SJ i misja w Maduraju w latach 1606-1656

2019 ◽  
Vol 24 ◽  
pp. 59-74
Author(s):  
Justyna Pyz
Keyword(s):  
20Th Century ◽  
Interreligious Dialogue ◽  
Indian Culture ◽  
History Of Christianity ◽  
Social Rules ◽  
Missionary Work ◽  
Church Hierarchy ◽  
History Of ◽  
Modern Era ◽  
The Church

The Mission in Madurai 1606-1656 was a unique episode in the history of Christianity in India. During these times changing religion to Christianity meant abandoning one’s culture. Roberto de Nobili, an Italian Jesuit and founder of the mission was the fi rst European to learn Sanskrit, study the scriptures of the Vedas and convert Brahmins. He allowed them to keep their social customs, which was seen as controversial by the church hierarchy. He followed these social rules himself, living the life of an Indian ascetic and thus gaining respect among higher castes. His way of separating Hinduism from Indian culture was, and still is, contentious but it was done for practical purposes. The controversies forced him to defend his arguments on many occasions. In his writings he described Indian traditions and explained his method of missionary work. There were not many followers of de Nobili’s method, who would be able to understand the need of accommodation, undertake studies of Hinduism and be prepared to embrace an ascetic lifestyle. It was not until the 20th century that interreligious dialogue emerged as a concept and some Catholic clergymen found inspiration in Hindu spirituality. The goal of this thesis is to show just how pioneering was the accommodation method used by de Nobili and how his infl uence can still be felt on attempts at interreligious dialogue in the modern era.

Anthropology

Mind-Society ◽  
2019 ◽  
pp. 201-227
Author(s):  
Paul Thagard
Keyword(s):  
Cultural Practices ◽  
Social Process ◽  
Latter Day Saints ◽  
Neural Basis ◽  
Beliefs And Practices ◽  
Missionary Work ◽  
The People ◽  
The Social ◽  
Historical Developments ◽  
The Church

Descriptions of cultural practices can be enriched by understanding the cognitions and emotions occurring in the minds of the people enacting the practices. The Church of Jesus Christ of Latter-day Saints is new enough that its historical developments and ongoing practices are well documented. To explain these developments and practices, this chapter describes the images, concepts, values, beliefs, rules, analogies, and emotions that are the most important mental representations operating in Mormon minds. These representations have a neural basis in semantic pointer processes of representation and binding, and they contribute to a variety of deductive, abductive, and emotional inferences. The social process by which Mormon beliefs and practices spread from one individual to another can best be understood as the results of semantic pointer communication carried out by interactions ranging from church rituals to missionary work.

scholarly journals Ekumenisiteit as ’n Skrifgefundeerde raamwerk vir kerklike eenheid – ook op die gebied van sendingwerk

2006 ◽  
Vol 40 (1) ◽  
Author(s):  
C. J. Smit
Keyword(s):  
Roman Catholic ◽  
Church Of Christ ◽  
History Of Christianity ◽  
Reformed Tradition ◽  
Missionary Work ◽  
The Core ◽  
History Of ◽  
Core Characteristics ◽  
The Church

Ecumenicism as a Scripturally-founded framework for ecclesiastical unity – also in missionary work In this article the foundations of a Scripturally-based ecumenicism utilised as a framework within which the dilemma of church division, also in missionary work, can be approached are investigated. The article identifies these foundations as the attributa ecclesiae (the core characteristics of the church), namely unity, catholicity, apostolicity and holiness. The conclusion arrived at is that the purpose of ecumenicism is the unity of the church, because of the catholicity of the church, based on the apostolicity of the church and aimed at the holiness of the church. Within this framework, missionary work should rather focus on cooperation than on emphasising ecclesiastical differences. The concluding issue concerns the boundaries of ecclesiastical cooperation, also in missionary work. Is it possible that different churches within the Reformed tradition can cooperate in missionary fields? Is it furthermore possible that the boundaries can be extended to encompass more than the approach of the Reformed tradition? In which way can churches from the Reformed tradition also cooperate with, for instance, churches from the Lutheran tradition, or with churches from the charismatic or even Roman Catholic traditions? The conclusions arrived at point to the notae ecclesiae (the core marks of the church) as the widest boundary for ecclesiastical cooperation. This approach accommodates the diversity of culture and ethos within the boundaries of the core marks of the church which determine what the church should be like in order to be church of the Lord. In the currently rising ecumenical phase of the history of Christianity the emphasis will increasingly fall on unifying rather than on dividing aspects of the church. The conclusion indicates that the unity of the church, also in missionary work, can only be attained and maintained within the framework of the core characteristics of the church (the attributa ecclesiae) – and that ecumenicism is no longer possible if a church is not recognisable as church of Christ and does not function within the core marks set for the church (the notae ecclesiae).

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.

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