2020 ◽  
Vol 13 ◽  
pp. 561-574
Author(s):  
Maxim Marian Vlad

Saint Anthim of Iberia was one of the most cultured people of his time. He is a creator of a whole epoch in Wallachian and, in general, Romanian history. A highly learned metropolitan, he was also one the greatest Orthodox theologians of the time, a master of morality and doctrine, and finally a wise politician, who played a great role in the very complex social, political and cultural life of the Wallachian Principality. He harshly criticized the illiteracy and the greed of clergy, Eastern Patriarchs’ craving for wealth and power, and he relentlessly denounced the corruptness and the moral degradation of the ruling classes. His efforts to ally with Russia to liberate Wallachia from the Ottoman yoke led him to conflict with his great contemporary, Constantin Brâncoveanu, and then, even more gratingly, with the Voevoda Nicholas Mavrocordatos (1716-1730), described by some historians of the time as unwaveringly loyal to the Ottomans. The Phanariote Nicholas Mavrokordatos, who was only interested in the Ottoman Empire, replaced the Wallachian princes. Mavrokordatos was suspicious of Metr. Antimos and ordered the metropolitan to resign. Mavrokordatos appealed to Patriarch Jeremiah after Metr. Antimos refused to do so. The Patriarch convened a council of bishops, without any Romanian representation, that condemned the metropolitan to anathema and excommunication. Not satisfied in a finding that denied Metr. Antimos his title of Metropolitan of Hungro-Wallachia, Mavrokordatos order the metropolitan to exile to St. Catherine’s Monastery at Mount Sinai. On September 14, 1716, while en route to his place of exile, Metr. Antimos was ambushed by Turkish soldiers on the bank of the Tundzha River, near Gallipoli, as it flowed through Adrianople, and butchered him. Then, they threw his remains into the river. This brutal action ended the earthly life of a great man who had dedicated his strength, talent, and knowledge to the revival and strengthening of Orthodox Christianity among the people of Wallachia. The faithful Romanian people, considering, from the beginning, the sentence of defrocking as unjust and illegal, not only never stopped honoring Anthim the Iberian as chief priest also after his abusive defrocking, but with the passage of time increased their acts of piety and honor, considering him one of the most worthy hierarchs who pastored the Romanian Orthodox Church and a martyr, who sacrificed his life, with dignity, for the Orthodox faith and for the freedom and independence of the Motherland, which, since his adoption, he served as the most devoted and loving son.


2018 ◽  
Vol 24 (2) ◽  
pp. 400-405
Author(s):  
Daniela Sorea

Abstract The Romanian Orthodox Church is one of the institutions in which Romanians have great confidence, according to surveys conducted in the country and studies conducted at the level of the European Union in recent years. The results of these researches do not reflect the attitude of young Romanians towards the church. Theoretically coded analysis of 23 essays by sociologist students on their trust or lack of trust in Orthodox Christianity highlights the students' reserve for priests' behavior, communication strategies, financial interests, and their inclination towards opulence. The analysis also highlights the students' tendency to operate with a far wider understanding of things than the canonical concept of Christianity. This tendency, manifests mainly in the declarative separation of faith from church attendance, shows the alignment of students to the post-secular evolutionary direction of European religiosity


Author(s):  
Eren Tasar

This chapter focuses on the Council for the Affairs of Religious Cults (CARC), created by Stalin in 1944 in order to supervise all officially recognized religions in the USSR with the exception of Russian Orthodox Christianity. CARC vigorously promoted an interpretation of Stalin’s 1943‒44 religious reforms that stressed moderation toward religion and the sanctity of freedom of conscience. As a result of this posture, CARC invested heavily in SADUM’s right to control Muslim communities and enjoy autonomy from local government authorities. It also began to sift through the maze of Central Asian Islamic practices in order to build a vision of a tolerable “Soviet Islam.” Thanks largely to CARC, the 1950s ended up being the most relaxed decade in terms of Soviet pressure on Islam.


2021 ◽  
pp. 197
Author(s):  
Orlin Zagorov

This article is the author's reflections on the problems of humanism, morality, and traditional culture in connection with the concept of a Moral State put forward by Professor S.N. Baburin. The role of the spirituality of the Slavic peoples and their contribution to the strengthening of European cultural identity is considered. The author argues the importance of the conclusion that the virtue of the state as its internal quality in itself turns the state into a guarantor of virtue as a universal value and the validity of the thesis that the values of both Orthodox Christianity and Slavic spirituality represent a solid foundation of a Moral State. The author sees in the Moral State a mechanism for the harmonious combination of the spirit of the revolution with the revolution of the spirit.


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