The Truth of Christ in Public Life: from the Experience of the Russian Orthodox Church in the Early Twentieth Century

2021 ◽  
pp. 63-72
Author(s):  
Yulia Valentinovna Balakshina
Keyword(s):  
Twentieth Century ◽  
Public Life ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Early Twentieth Century

scholarly journals Social doctrine of Russian Orthodoxy: will it be two steps back?

2002 ◽  
pp. 14-24
Author(s):  
Oleksandr N. Sagan
Keyword(s):  
Twentieth Century ◽  
Political Life ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Russian Orthodoxy ◽  
Socialist System ◽  
Social Doctrine ◽  
Non Fiction ◽  
The Social

The fall of the socialist system in the early 90's of the twentieth century. led to the return of the Orthodox Churches of Europe to the active social and political life of the post-Soviet countries. Therefore, the adoption in August 2000 by the Jubilee Bishops' Council of the Russian Orthodox Church of the social doctrine became a necessary stage in the development of Russian Orthodoxy, and at the same time marked the beginning of a new time of not only this Church, but the whole Ecumenical Orthodoxy. However, this serious doctrine did not cause any serious attention, except for one or two colloquiums organized by the UOC of the Moscow Patriarchate. The wave of theological and non-fiction works on the hot topics raised in the Doctrine also did not happen to the experts.

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.

scholarly journals Influence of gender factors on the development of female personality in the epoch of patriarchate

2019 ◽  
Vol 72 ◽  
pp. 03029
Author(s):  
Tamara Lipich ◽  
Elena Maryasova ◽  
Ksenia Strakhova
Keyword(s):  
Public Life ◽  
Modern Society ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Russian Woman ◽  
Main Factors ◽  
Female Roles

Consideration and analysis of the image of a woman, its specific features of manifestation in various historical epochs of the formation of Russian statehood contributes to the full and adequate reproduction of the cultural panorama of public life in Russia. The article discusses the position of the Russian woman in a traditional normative society. The main factors that influence the development of a female personality in the period under review are analysed, the reasons contributing to the rejection of women from traditional behaviour and the attitude of society to such marginal manifestations of behaviour are highlighted. Authors pay special attention to influence of the Russian Orthodox Church as an integral part of society on development of the Russian woman as individual and on formation of stereotypes of female roles in family. This experience can be used for attempt of forecasting the development of the female personality in modern society.

Utopia’s Orphan

2018 ◽  
pp. 228-246
Author(s):  
Victoria Smolkin
Keyword(s):  
Communist Party ◽  
Public Life ◽  
The Political ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Political Transformations ◽  
Communist Ideology ◽  
History Of ◽  
Soviet Communism

This conclusion examines the demise of the Communist project, along with its vision to create an atheist society. Over the course of its history, Soviet atheism developed through direct engagement with religion. These engagements exposed atheism's contradictions, pointing to the deeper crisis within Soviet Communism. The conclusion first considers Mikhail Gorbachev's reintroduction of religion into Soviet public life, highlighted by his meeting with Patriarch Pimen (Izvekov) and the Synod of Bishops of the Russian Orthodox Church, before explaining why Soviet Communism never managed to overcome religion or produce an atheist society. It also discusses the political transformations of perestroika and cites the history of the Cathedral of Christ the Savior in Moscow as an allegory for the fate of religion and atheism under Soviet Communism. Finally, it asks why the Soviet Communist Party orchestrated the divorce between Communism and atheism, and between the party's Communist ideology and political power.

scholarly journals Is God his Law? Or how religious education affects the dehristianization of mass consciousness.

2014 ◽  
pp. 104-114
Author(s):  
Larysa Andreyeva ◽  
Katerina Elbakyan
Keyword(s):  
Twentieth Century ◽  
Religious Education ◽  
Russian Empire ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Mass Consciousness ◽  
The People ◽  
Communist Ideology ◽  
The Russian Empire

In the twentieth century, the Russian Empire acted as a country where the state religion - Orthodoxy - was legally established. According to the census of 1897, the number of Orthodox Christians was 87.3 million, or 69.5% of the population. The Synod of the Russian Orthodox Church in its report for 1902 stated: "The Orthodox Russian people, who by nature deeply believe, consider all phenomena of life not only family and social, but also state life only in the light of faith" However, already in 1916 the Synod in the definition No. 676 acknowledged that a mass fallout from faith began. And a year later the "deeply religious people" will betray their Church and, on the whole, enthusiastically accept the communist ideology that proclaimed religion as "the opium of the people", "the heart of the heartless world", "the spirit of soulless order", "the sigh of the oppressed creature". In this case, if "the sufferers for the faith were thousands, then the apostates are millions"

Ukrainian Orthodoxy: historiosophical comprehension of the phenomenon

1996 ◽  
pp. 8-17
Author(s):  
Oleksandr N. Sagan
Keyword(s):  
Twentieth Century ◽  
National Culture ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Russian Orthodox Church ◽  
Progressive Development ◽  
Cultural Phenomenon ◽  
Special Direction ◽  
The Church ◽  
Objective Study

The term "Ukrainian Orthodox" I "has long been known to religious scholars. But in the sense of a special direction Orthodox "I, which has significant differences from other of its national forms in the ritual, religious, and even theological spheres, it is used relatively recently. It was introduced into the scientific circulation by I. Ogienko. Only the understanding of the Ukrainian Orthodox Church as a specific spiritual and cultural phenomenon is a prerequisite for the objective study of the Orthodox history in Ukraine and its role in preserving and developing national culture. It should be noted that by upholding the theory of a single progressive development of the "Russian" Orthodox Church, I from the X to the twentieth century, the theologians of the Russian Orthodox Church, and, together with them, secular scholars of the reign of the royal and Soviet times, inevitably came to reelection the facts. Conclusions, which are characteristic for a certain territory, they were presented as having an "all-Russian significance". One of the examples of this can be the statement of Soviet scholars that, following the decisions of the Stogolavy Sobor, "Russian painting more strictly obeys the church canons"

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