August 9 — the day of the Great Martyr Panteleimon, the holy healer

2021 ◽  
pp. 78-80
Author(s):  
Oksana Aleksandrovna Rybachok
Keyword(s):  
Twelfth Century ◽  
The Body ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Young Doctor ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
Christian Churches ◽  
The Family ◽  
The City

On August 9, Orthodox Christian churches celebrate the day of remembrance of one of the most revered saints - the Great Martyr Panteleimon. Panteleimon the healer - under this name we know the saint who provides all kinds of support to doctors and contributes to the recovery of the sick. His veneration in the Russian Orthodox Church dates back to the twelfth century, when Prince Izyaslav placed the image of Panteleimon on his battle helmet. Born into the family of a noble pagan, the young man lost his mother early and was raised by his father, who decided to teach his son the art of healing. Having met the Christian Ermolai, who was in exile and guarded the secret of his religion, the young doctor was baptized. This happened after seeing the body of a dead boy bitten by a snake on the street of the city, whom Panteleimon was able to bring back to life by the power of prayer.

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 Challenges for an American Greek Orthodoxy

2020 ◽  
pp. 203-227
Author(s):  
Alexander Kitroeff
Keyword(s):  
Small Town ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Greek Orthodox ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
Evangelical Protestantism ◽  
Greek Orthodox Church ◽  
Conference Center ◽  
Western Pennsylvania

This chapter draws attention to Ligonier, a small town in western Pennsylvania with a population of about fifteen hundred that served as an unlikely site for where the future of Greek Orthodoxy in America would be decided. It describes Ligonier as a home to the Antiochian Village and Conference Center, which is administered by the Antiochian Orthodox Christian Archdiocese of America. The chapter discusses the Antiochian Church, which had begun its existence in America under the auspices of the Russian Orthodox Church and had suffered internal divisions similar to those that Greek Orthodoxy faced in the 1920s. It investigates how the Antiochian Church was unified under the jurisdiction of the Greek Orthodox Church of Antioch based in Damascus, Syria. It also highlights the Arab Orthodox immigrants that were members of the Antiochian Church and explains how they admitted a number of converts from evangelical Protestantism in the 1980s.

scholarly journals The Italian Path of the Slavophile S. P. Koloshin, Correspondent of F. M. Dostoevsky: Archival Materials

2020 ◽  
Vol 7 (2) ◽  
pp. 98-118
Author(s):  
Irina V. Dergacheva
Keyword(s):  
Public Life ◽  
Russian Empire ◽  
The Body ◽  
Foreign Affairs ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
The Russian Empire ◽  
Search For Information ◽  
First Time

The article presents the results of an archival search for information regarding Sergey P. Koloshin, a publicist and the publisher of the <i>Zritel obschestvennoy zhizni, literatury i sporta</i> (<i>Spectator of public life, literature and sports</i>) magazine, who went bankrupt in 1863. In the 1860s, he lived in Italy, attempted to collaborate with the <i>Epokha</i> (<i>Epoch</i>) magazine, corresponded with the brothers M. M. and F. M. Dostoevskys, and died on November 27, 1868 in Florence. The discovered documents allow to clarify the time and circumstances of his death. The Russian Empire’s Foreign Policy Archive contains a file regarding the assignment of the transportation the body of the deceased to Milan for burial in the columbarium to Mikhail Orlov, the Archpriest of the Russian Orthodox Church of the Nativity of Christ and St. Nicholas in Florence, who already performed the rite of blessing S. Koloshin. The latter was also entrusted with fulfilling the last will of the deceased, completing his settlements on this Earth, including those with the owner of his rented residence. Her receipt for money received indicates the address of Koloshin's residence in Milan, which is significant in connection with the search for his archive, which probably includes the letters of Dostoevsky. The article also introduces the encrypted telegrams of the Russian mission to Turin into scientific circulation for the first time. These telegrams are signed by the name Koloshin (Kolochine), and the authors suggest that they belong either to Sergey’s brother, Dmitry Pavlovich, junior secretary of the Russian mission in Brussels, or to Ivan Petrovich Koloshin, Resident Master of the Ministry of Foreign Affairs of the Russian Empire, cousin of S. P. Koloshin. He could have also provided the documents from the personal archive of S. P. Koloshin, which likely included letters from Dostoevsky.

«МОИ ВОСПОМИНАНИЯ»: ВОСПОМИНАНИЯ ВАЛЕНТИНЫ АНДРЕЕВНЫ ЗВОНКОВОЙ. Ч. 2

2020 ◽  
pp. 114-150
Author(s):  
Кириченко Олег Викторович
Keyword(s):  
Soviet Society ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Family Ties ◽  
Orthodox Christian ◽  
Moral Atmosphere ◽  
State And Society ◽  
Church Life ◽  
Traditional Norms

Аннотация. Воспоминания В. А. Звонковой посвящены церковной жизни автора, начиная с послевоенного времени и заканчивая 2000-ми годами. В центре воспоминаний стоит судьба самого автора, идущего сложной и тернистой дорогой православного христианина в атеистическом государстве и обществе. Автор показывает, что путь этот был непрост не только из-за преследований верующих, но даже в большей степени из-за особой нравственной атмосферы в быстро атеизирующемся советском обществе, где попирались традиционные нормы брачных отношений, где рушились привычные родственные связи и т. д. Воспоминания отмечены тонкими наблюдениями автора за жизнью современников, как церковной, так и светской. Ключевые слова: православная вера, Русская Православная Церковь, благочестие, аскетика, духовничество, старчество, церковный приход, советская эпоха, воспоминания. Abstract. The memoirs of V. A. Zvonkova are devoted to church life from the 1940-s to the 2000-s. At the heart of the memoirs is the fate of the author herself, walking the difficult path of the Orthodox Christian in an atheistic state and society. The author shows that this path was not easy, not only because of the persecution of believers, but even more so because of the special moral atmosphere in the rapidly atheizing Soviet society, where the traditional norms of marital relations were violated, where familiar family ties were broken, etc. The memoirs are marked by the author’s subtle observations of the life of contemporaries, both churchly and secular. Keywords: memoirs, Soviet era from the 1940-s to the beginning of the 2000-s, Orthodox Christian church, church, priests, parish life. Key words: Orthodox faith, Russian Orthodox Church, piety, asceticism, clergy, eldership, church parish.

The orthodox landscape in Ekaterinburg (Sverdlovsk) before the Word War II: historical and statistical analysis

2019 ◽  
Vol 5 (2) ◽  
pp. 133-152
Author(s):  
Dmitry S. Bakharev ◽  
Elena M. Glavatskaya
Keyword(s):  
Statistical Analysis ◽  
Religious Organizations ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Religious Leaders ◽  
Weak Effect ◽  
Russian Orthodox Church ◽  
Soviet State ◽  
The City ◽  
Religious Landscape

This article focuses on the decline of the Russian Orthodox Church landscape during the period 1917-1941 in one of the key Russian provincial cities&nbsp;— Ekaterinburg (named Sverdlovsk in 1924). It was during this period that the Soviet state carried out the most comprehensive attacks on religion, closing churches, destroying religious organizations and their buildings as well as persecuting religious leaders. We use the “religious landscape” concept to analyze the evolution of the religious situation in the city. However, we studied not only the main markers of religion in Ekaterinburg, but also the number of parishioners and the frequency of everyday religious rites. The study is based on documents extracted from the local archives and statistical aggregates. This allowed us to reconstruct the decline of the Orthodox landscape and its main features in three different periods between 1917 and 1941. We argue that the Bolsheviks’ anti-religious measures in the 1920s should be considered as part of the general European secularization, which started before 1917. The data obtained give grounds to put forward a hypothesis about the weak effect of the Bolsheviks’ measures regarding the Orthodox Church nucleus&nbsp;— its active parishioners, for about 25% of the city’s population kept practicing the main religious rites until the mid-1930s.

Church–state conflict in Moldova: the Bessarabian Metropolitanate

2003 ◽  
Vol 36 (4) ◽  
pp. 443-465 ◽  
Author(s):  
Lucian Turcescu ◽  
Lavinia Stan
Keyword(s):  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
Republic Of Moldova ◽  
European Court ◽  
History Of ◽  
Romanian Orthodox Church ◽  
The Republic ◽  
The Government

The article’s main focus is the relationship between the re-established Bessarabian Orthodox Metropolitanate and the government of the post-Soviet Republic of Moldova. The article demonstrates that the Moldovan government refused recognition to the nascent church until 2002 primarily for two reasons: first and foremost, the Moscow Patriarchate opposed the idea of another Orthodox Christian church in Moldova outside of its jurisdiction; second, the government feared that the newly independent Republic of Moldova would fall under the influence of neighboring Romania, whose Orthodox Church offered patronage to the Bessarabian Metropolitanate. After a historical overview of the Orthodox Church in the Republic of Moldova, the article first presents and analyzes the history of the conflict between the Bessarabian Metropolitanate and the post-Soviet Moldovan government, and second, the European Court of Human Rights verdict ordering the government to recognize the Metropolitanate, before verdict’s implementation, and reactions to it. All these are done with an eye on intra-national relations among Moldova, Romania, and Russia, as well as those between the Romanian Orthodox Church and the Russian Orthodox Church in connection with this conflict.

scholarly journals The Russian Orthodox Church and atheism

2012 ◽  
Vol 2 (1) ◽  
pp. 52-57 ◽  
Author(s):  
Teuvo Laitila
Keyword(s):  
Soviet Union ◽  
Church And State ◽  
Soviet Period ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
The Soviet Union ◽  
The People ◽  
Communist Past

After the collapse of the Soviet Union in 1991, the religious tide in Russia has been quick to rise. During the Soviet era, religion – particularly Orthodox Christianity and Islam – was considered to be one of the ‘enemies of the people’. Since the late 1990s however, Russian politicians at all levels of the power structure have associated themselves either with the Orthodox, or on some occasions with the Muslim, clergy. The present state of affairs in the relations between religion and the state are well illustrated by the cordial liaison of the late Patriarch Aleksii II with President Vladimir Putin and the equally warm involvement of President Dmitry Medvedev, and his wife Svetlana Medvedeva, with the new Patriarch Kirill, who was elected in January 2009. Some have even argued that ‘today’ (in 2004) the Church and state are so extensively intertwined that one can no longer consider Russia to be a secular state. Polls seem to support the claim. While in 1990 only 24 per cent of Russians identified themselves as Orthodox, in the sense that they felt themselves to be Russians as well, in 2008 the number was 73 per cent. However, less than 10 per cent, and in Moscow perhaps only 2 per cent do actually live out their religiosity.Why did Russia turn towards religion? Is religion chosen in an attempt to legitimise power, or in order to consolidate political rule after atheist-communist failure? My guess is that the answer to both is affirmative. Moreover, whatever the personal convictions of individual Russians, including politicians, religious, mainly Orthodox Christian, rhetoric and rituals are used to make a definitive break with the communist past and to create, or re-create, a Greater Russia (see Simons 2009). In such an ideological climate, atheism has little chance of thriving, whereas there is a sort of ‘social demand’ for its critique.I therefore focus on what the Russian Orthodox Church (ROC) has had to say about atheism and how her statements can be related to a break with the past and the construction of a new Russia. Or, in my opinion, actually deleting the Soviet period from the history of Russia as an error and seeing present-day Russia as a direct continuation of the pre-Soviet imperial state.

scholarly journals Intercultural Communication: Russian Orthodox Church in Yakutia (XVII–XIX Centuries)

2020 ◽  
Vol 22 (2) ◽  
pp. 379-386
Author(s):  
I. I. Yurganova
Keyword(s):  
Intercultural Communication ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
State Institutions ◽  
Intercultural Communications ◽  
North East ◽  
Russian State ◽  
Long Time

The research featured the issue of intercultural communication in the aspect of cultural and anthropological approach. The article introduces the case of the Russian Orthodox Church as it incorporated one of the remote outskirts of the Empire the Yakut region in Russia. The research was an attempt to understand the problems of intercultural communication during the intercivilizational interaction between the Orthodox (Christian) civilization and the local Arctic civilization of the peoples of North-East Asia. The author explained the permanent process of Christianization in Yakutia, as well as described the role of missionary work as a method of developing new territories and the specifics of parish activity. The relations with the nonOrthodox population improved when the state law replaced the traditional Patriarchal foundations, and representatives of non-Slavic elites entered the structure. The Orthodox Church conducted various social and educational activities, since it took secular social and educational state institutions a long time to reach this remote region. In the XVII–XIX centuries, the activity of the Russian Orthodox Church in Yakutia contributed to the intercultural communications with this marginal territory and ensured the involvement of the Yakut ethnic group in the Russian state space.

Continuity of Church Service and Orthodox Cultural Tradition at the Turn of the Soviet and Post-Soviet Periods

2019 ◽  
Vol 8 (1) ◽  
pp. 51-60
Author(s):  
Тимофей Иерей ◽  
Timofe Ierey ◽  
Екатерина Топалова ◽  
Ekaterina Topalova ◽  
Наталья Шафажинская ◽  
...  
Keyword(s):  
Cultural Tradition ◽  
Past Century ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Educational Work ◽  
Russian Orthodox Church ◽  
Church Culture ◽  
Orthodox Christian ◽  
Experience Of God ◽  
Special Value

The article is devoted to the disclosure of the content of the creative activities of representatives of the Russian Orthodox Church in a crucial period of spiritual service at the turn of the XX–XXI centuries. During this period, the continuity of religious enlightenment culture was interrupted and needed restoration in order to preserve church culture and art for future generations. In the twentieth century — the century of the New Martyrs and Confessors of Russia, when persecution and oppression in varying degrees affected the fate of every Orthodox Christian, preserved and survived examples of theological and spiritual educational work they represent a special value, which should be available for the study of modern citizens of Russia and, above all, young people. Spiritual mentors and elders of the past century, who have undergone persecution, but survived and managed to directly convey to their spiritual children their own inner experience of God communion and an example of asceticism — the great wealth of not only domestic, but also world spiritual culture. In the second half of the twentieth and early twenty-first centuries, the names of many representatives of the Russian Orthodox Church, true devotees of grace, shone with their spiritual experience, wise mentorship and literary works helping thousands of people of different classes to gain faith and the true meaning of earthly existence.

Deification and Creativity

2019 ◽  
pp. 110-139
Author(s):  
Ruth Coates
Keyword(s):  
The Body ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Material World ◽  
Divine Agency ◽  
Russian Symbolism ◽  
The Universe

Chapter 4 analyses Nikolai Berdiaev’s first philosophical statement The Meaning of Creativity (1916) in the context of the theosophy of Jakob Boehme. It is shown how Berdiaev adopts the deification narrative primarily as expressed by Boehme rather than in the Orthodox theological tradition, and the ways in which the two narratives diverge are analysed. Berdiaev tends towards a Gnostic attitude to the material world and the body and an Origenistic view of the pre-existence of the soul. Most importantly, his reading of human–divine synergy in the task of transfiguring the universe emphasizes the superiority of human over divine agency after the Incarnation. The chapter goes on to set the work in the context of Berdiaev’s critique of the Russian Orthodox Church and of Russian Symbolism. His contemporaries’ response to the work is drawn on to suggest that Berdiaev’s Nietzschean persona opens him to the charge of illegitimate self-apotheosis.

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