Духовное влияние советского строя на иерархов и духовенство в 1960-е—1980-е годы (SPIRITUAL INFLUENCE OF THE SOVIET SYSTEM ON HIERARCHS AND CLERGY IN THE 1960-s – 1980-s)

2020 ◽  
pp. 3-18
Author(s):  
Олег Викторович (Oleg V.) Кириченко (Kirichenko)
Keyword(s):  
Scientific Study ◽  
Natural Phenomenon ◽  
Soviet System ◽  
The West ◽  
The Church

Статья посвящена малоизученному явлению – церковному инакомыслию, которое было порождено влиянием «советской духовности» не только на общество, но и на Церковь. Автор ставит проблему инакомыслия и диссидентства как явлений, выросших в недрах высшей советской номенклатуры и потом уже распространившихся на низшие слои, затронувшие и церковную среду. Апелляция к Западу, как к третейскому судье, была закономерным явлением советской действительности, что требует научной проработки и объяснения. The article is devoted to a little-studied phenomenon – church dissent, which was generated by the influence of "Soviet spirituality" not only on society, but also on the Church. The author poses the problem of dissent and dissidentism as phenomena that grew up in the the higher Soviet nomenclature and then spread to the lower layers, affecting the church environment. An appeal to the West as an arbitrator was a natural phenomenon of Soviet reality, which requires scientific study and explanation.

ДУХОВНОЕ ВЛИЯНИЕ СОВЕТСКОГО СТРОЯ НА ИЕРАРХОВ И ДУХОВЕНСТВО В 1960-е - 1980-е ГОДЫ

2020 ◽  
pp. 3-18
Author(s):  
Олег Викторович Кириченко
Keyword(s):  
Scientific Study ◽  
Natural Phenomenon ◽  
The West ◽  
The Church

Статья посвящена малоизученному явлению – церковному инакомыслию, которое было порождено влиянием «советской духовности» не только на общество, но и на Церковь. Автор ставит проблему инакомыслия и диссидентства как явлений, выросших в недрах высшей советской номенклатуры и потом уже распространившихся на низшие слои, затронувшие и церковную среду. Апелляция к Западу, как к третейскому судье, была закономерным явлением советской действительности, что требует научной проработки и объяснения. The article is devoted to a little-studied phenomenon - church dissent, which was generated by the influence of "Soviet spirituality" not only on society, but also on the Church. The author poses the problem of dissent and dissidentism as phenomena that grew up in the the higher Soviet nomenclature and then spread to the lower layers, affecting the church environment. An appeal to the West as an arbitrator was a natural phenomenon of Soviet reality, which requires scientific study and explanation.

Contents of Western Sociology of Religion as a Science and Educational Discipline

2002 ◽  
pp. 106-110
Author(s):  
Liudmyla O. Fylypovych
Keyword(s):  
Nineteenth Century ◽  
International Society ◽  
Sociology Of Religion ◽  
Scientific Study ◽  
Late Nineteenth Century ◽  
The West ◽  
Late Nineteenth

Sociology of religion in the West is a field of knowledge with at least 100 years of history. As a science and as a discipline, the sociology of religion has been developing in most Western universities since the late nineteenth century, having established traditions, forming well-known schools, areas related to the names of famous scholars. The total number of researchers of religion abroad has never been counted, but there are more than a thousand different centers, universities, colleges where religion is taught and studied. If we assume that each of them has an average of 10 religious scholars, theologians, then the army of scholars of religion is amazing. Most of them are united in representative associations of researchers of religion, which have a clear sociological color. Among them are the most famous International Society for the Sociology of Religion (ISSR) and the Society for Scientific Study of Religion (SSSR).

The church in the West Highlands in the late middle ages

2003 ◽  
Vol 54 (1) ◽  
pp. 23-46
Author(s):  
A. D. M. Barrell
Keyword(s):  
Middle Ages ◽  
The West ◽  
Late Middle Ages ◽  
The Church

At the Edge of Reformation

2019 ◽  
Author(s):  
Peter Linehan
Keyword(s):  
Civil War ◽  
Fourteenth Century ◽  
Black Death ◽  
The West ◽  
Late Medieval ◽  
Medieval Europe ◽  
History Of ◽  
Portuguese Society ◽  
The Relationship ◽  
The Church

This book springs from its author’s continuing interest in the history of Spain and Portugal—on this occasion in the first half of the fourteenth century between the recovery of each kingdom from widespread anarchy and civil war and the onset of the Black Death. Focussing on ecclesiastical aspects of the period in that region (Galicia in particular) and secular attitudes to the privatization of the Church, it raises inter alios the question why developments there did not lead to a permanent sundering of the relationship with Rome (or Avignon) two centuries ahead of that outcome elsewhere in the West. In addressing such issues, as well as of neglected material in Spanish and Portuguese archives, use is made of the also unpublished so-called ‘secret’ registers of the popes of the period. The issues it raises concern not only Spanish and Portuguese society in general but also the developing relationship further afield of the components of the eternal quadrilateral (pope, king, episcopate, and secular nobility) in late medieval Europe, as well as of the activity in that period of those caterpillars of the commonwealth, the secular-minded sapientes. In this context, attention is given to the hitherto neglected attempt of Afonso IV of Portugal to appropriate the privileges of the primatial church of his kingdom and to advance the glorification of his Castilian son-in-law, Alfonso XI, as God’s vicegerent in his.

scholarly journals La datation du choeur de l’église de Vaucelles reproduit en plan par Villard de Honnecourt

2018 ◽  
Vol 81 (3) ◽  
pp. 411-417
Author(s):  
Laurence Terrier Aliferis
Keyword(s):  
Nineteenth Century ◽  
Historical Sources ◽  
The West ◽  
West Side ◽  
Villard De Honnecourt ◽  
The Church

Abstract The ruined Cistercian church of Vaucelles is known only by a few preserved fragments and a plan of the choir reproduced by Villard of Honnecourt. Historical sources provide three key dates: 1190 (start of construction), 1215 (entry into the new church), 1235 (date of the dedication). From the nineteenth century until now, it was considered that the foundations were laid in 1190 and that the construction started on the west side of the church. In 1216, the nave would have been completed, and the choir would have been built between 1216 and 1235. Consultation of the historical sources and examination of the historiographic record changes this established chronology of the site. In fact, the construction proceeded from east to west. The choir reproduced in 1216 or shortly before by Villard de Honnecourt presents the building as it then appeared, with the eastern part of the building totally completed.

Sharing the Burden

2014 ◽  
Vol 83 (4) ◽  
pp. 1014-1018
Author(s):  
Laurie F. Maffly-Kipp
Keyword(s):  
West Coast ◽  
Religious Institutions ◽  
The West ◽  
Spiritual But Not Religious ◽  
Church Building ◽  
The Church

Last week, sandwiched in between updates on Beyoncé's trip to the West Coast and sighting of the latest super moon, the Huffington Post featured an article by power preacher Lillian Daniels entitled “Spiritual But Not Religious? Please Stop Boring Me.” Daniels lamented her situation on long plane flights, where she had to endure the stories of fellow travelers who, upon finding out she is a minister, confessed their rejection of religious institutions in favor of finding spirituality in sunsets and walks on the beach. Inevitably, they would present their experience to her as a revelation: “Like people who go to church don't see God in the sunset! Like we are these monastic little hermits who never leave the church building. How lucky we are to have these geniuses inform us that God is in nature.” Daniels' article represents a backlash coming from the institutional end of the spectrum, but her plea for loyalty to religion-in-community was met by many who found her (apparently, according to the comments section) insulting, condescending, and close-minded.

St Symeon the New Theologian (969-1022): Byzantine spiritual renewal in search of a precedent

1997 ◽  
Vol 33 ◽  
pp. 75-90
Author(s):  
John Anthony McGuckin
Keyword(s):  
Christian Tradition ◽  
Spiritual Renewal ◽  
Divine Love ◽  
The West ◽  
Conference Theme ◽  
Autobiographical Accounts ◽  
The Stability ◽  
The Church

St Symeon the New Theologian is, without question, one of the most original and intriguing writers of medieval Byzantium. Indeed, although still largely unknown in the West, he is surely one of the greatest of all Christian mystical writers; not only for the remarkable autobiographical accounts he gives of several visions of the divine light, but also for the passionate quality of his exquisite Hymns of Divine Love, the remarkable intensity of his pneumatological doctrine, and the corresponding fire he brings to his preaching of reform in the internal and external life of the Church. He was a highly controversial figure in his own day. His disciples venerated him as a saint who had returned to the roots of the Christian tradition and personified its repristinization. His opponents, who secured his deposition and exile, regarded him as a dangerously unbalanced incompetent who, by overstressing the value of personal religious fervour, had endangered the stability of that tradition. The Vita which we possess was composed in 1054, in an attempt to rehabilitate Symeon’s memory and prepare for the return of his relics to the capital from which he had been expelled when alive. This paper will investigate how he himself understood and appropriated aspects of the earlier tradition (particularly monastic spirituality), hoping to elucidate why he felt himself inspired to reformist zeal, and why many of his contemporaries (not simply his ‘worldly opponents’ as his hagiographer would have us believe) regarded him as unbalanced. It will end by attempting some reflection on what the controversy reveals on the larger front about how the Church ‘selectively looks back on itself, so to paraphrase our president’s description of the conference theme, and whether the model of tradition and its reception exemplified in this Byzantine writer can offer anything to the dialogue between history and theology which the doctrine of Tradition (Paradosis) inevitably initiates.

scholarly journals III.—Mediaeval Churches: The Churches of Western Mani

1909 ◽  
Vol 15 ◽  
pp. 177-213 ◽  
Author(s):  
Ramsay Traquair
Keyword(s):  
The West ◽  
Central Dome ◽  
The Hill ◽  
The Church

The villages of lower and upper Boularioi lie on the hill-side above the modern port of Gerolimena. Above the upper village stands the church of Hagios Strategos (Pls. XI, XII). It is in three parts, the church proper, the narthex, and a small domed porch. The church belongs to the two-columned type of the later Byzantine school, in which the central dome rests upon two columns to the west and upon the dividing walls of the eastern chapels to the east. Internally it is not very accurately or squarely built, but widens rather to the east: it measures about 16 ft. in breadth by 18 ft. long, with walls of about 2 ft. 9 in. in thickness, and terminates in the usual three eastern apses, semicircular both inside and out.

scholarly journals Stratigraphy of the wall paintings in the main church of the Praskvica Monastery

Zograf ◽  
2014 ◽  
pp. 153-163
Author(s):  
Dragan Vojvodic
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Wall Painting ◽  
The Other ◽  
Stylistic Analysis ◽  
Wall Paintings ◽  
The West ◽  
The Third ◽  
Technical Features ◽  
The Church

In the katholikon of the monastery of Praskvica there are remains of two layers of post-Byzantine wall-painting: the earlier, from the third quarter of the sixteenth century, and later, from the first half of the seventeenth century, which is the conclusion based on stylistic analysis and technical features. The portions of frescoes belonging to one or the other layer can be clearly distinguished from one another and the content of the surviving representations read more thoroughly than before. It seems that the remains of wall-painting on what originally was the west facade of the church also belong to the earlier layer. It is possible that the church was not frescoed in the lifetime of its ktetor, Balsa III Balsic.

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