Russian Orthodox Religion & Culture
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Orthodox Books
Orthodox Books Orthodoxy:Introductions and Overviews Ancient Faith Topical Series Booklets Cclick here^ The Cambridge Companion to Orthodox Christian Theology - Cambridge Companions to Religion, Mary Cunningham & Elizabeth Theokritoff Eastern Orthodox Christianity: A Western Perspective, Daniel B. Clendenin Encountering the Mystery: Understanding Orthodox Christianity Today, Ecumenical Patriarch Bartholomew Introducing Eastern Orthodox Theology, Fr Andrew Louth Introducing the Orthodox Church-Its Faith and Life, Fr. Anthony Coniaris The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture, Fr John McGuckin The Orthodox Faith Series, Fr Thomas Hopko The Orthodox Way, Metropolitan Kallistos Ware Doctrine After Death, Vassilios Bakoyiannis The Deification of Man, Georgios Mantzaridis The Mystery of Christ, Fr. John Behr The Mystery of Death, Nikolaos Vassiliadis The Mystical Theology of the Eastern Church, Fr Vladimir Lossky The Nicene Faith, vols 1 and 11, Fr. John Behr Church History The Christian Tradition 2: The Spirit ofEastern Christendom 600-1700,Jaroslav Pelikan The Great Church in Captivity: A Study of the Patriarchate of Constantinople from the Eve of the Turkish Conquest to the Greek War ofIndependence, Steven Runciman History of the Byzantine State, George Ostrogorsky The Lives of Orthodox Saints, Ormylia Monastery The Orthodox Church, Metropolitan Kallistos Ware Liturgy and Sacraments The Divine Liturgy: A Commentary in the Light of the Fathers, Hieromonk Gregorios and Elizabeth Theokritoff The Eucharist: -
A Short History of the Western Rite Vicariate
A Short History of the Western Rite Vicariate Benjamin Joseph Andersen, B.Phil, M.Div. HE Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America was founded in 1958 by Metropolitan Antony Bashir (1896–1966) with the Right Reverend Alex- T ander Turner (1906–1971), and the Very Reverend Paul W. S. Schneirla. The Western Rite Vicariate (WRV) oversees parishes and missions within the Archdiocese that worship according to traditional West- ern Christian liturgical forms, derived either from the Latin-speaking Churches of the first millenium, or from certain later (post-schismatic) usages which are not contrary to the Orthodox Faith. The purpose of the WRV, as originally conceived in 1958, is threefold. First, the WRV serves an ecumeni- cal purpose. The ideal of true ecumenism, according to an Orthodox understanding, promotes “all efforts for the reunion of Christendom, without departing from the ancient foundation of our One Orthodox Church.”1 Second, the WRV serves a missionary and evangelistic purpose. There are a great many non-Orthodox Christians who are “attracted by our Orthodox Faith, but could not find a congenial home in the spiritual world of Eastern Christendom.”2 Third, the WRV exists to be witness to Orthodox Christians themselves to the universality of the Or- thodox Catholic Faith – a Faith which is not narrowly Byzantine, Hellenistic, or Slavic (as is sometimes assumed by non-Orthodox and Orthodox alike) but is the fulness of the Gospel of Jesus Christ for all men, in all places, at all times. In the words of Father Paul Schneirla, “the Western Rite restores the nor- mal cultural balance in the Church. -
Russian Orthodoxy and Women's Spirituality In
RUSSIAN ORTHODOXY AND WOMEN’S SPIRITUALITY IN IMPERIAL RUSSIA* Christine D. Worobec On 8 November 1885, the feast day of Archangel Michael, the Abbess Taisiia had a mystical experience in the midst of a church service dedicated to the tonsuring of sisters at Leushino. The women’s religious community of Leushino had recently been ele vated to the status of a monastery.1 Conducting an all-women’s choir on that special day, the abbess became exhilarated by the beautiful refrain of the Cherubikon hymn, “Let us lay aside all earthly cares,” and envisioned Christ surrounded by angels above the iconostasis. She later wrote, “Something was happening, but what it was I am unable to tell, although I saw and heard every thing. It was not something of this world. From the beginning of the vision, I seemed to fall into ecstatic rapture Tears were stream ing down my face. I realized that everyone was looking at me in astonishment, and even fear....”2 Five years later, a newspaper columnistwitnessedasceneinachurch in the Smolensk village of Egor'-Bunakovo in which a woman began to scream in the midst of the singing of the Cherubikon. He described “a horrible in *This book chapter is dedicated to the memory of Brenda Meehan, who pioneered the study of Russian Orthodox women religious in the modern period. 1 The Russian language does not have a separate word such as “convent” or nunnery” to distinguish women’s from men’s monastic institutions. 2 Abbess Thaisia, 194; quoted in Meehan, Holy Women o f Russia, 126. Tapestry of Russian Christianity: Studies in History and Culture. -
An Old Believer ―Holy Moscow‖ in Imperial Russia: Community and Identity in the History of the Rogozhskoe Cemetery Old Believers, 1771 - 1917
An Old Believer ―Holy Moscow‖ in Imperial Russia: Community and Identity in the History of the Rogozhskoe Cemetery Old Believers, 1771 - 1917 Dissertation Presented in Partial Fulfillment of the Requirements for the Doctoral Degree of Philosophy in the Graduate School of The Ohio State University By Peter Thomas De Simone, B.A., M.A Graduate Program in History The Ohio State University 2012 Dissertation Committee: Nicholas Breyfogle, Advisor David Hoffmann Robin Judd Predrag Matejic Copyright by Peter T. De Simone 2012 Abstract In the mid-seventeenth century Nikon, Patriarch of Moscow, introduced a number of reforms to bring the Russian Orthodox Church into ritualistic and liturgical conformity with the Greek Orthodox Church. However, Nikon‘s reforms met staunch resistance from a number of clergy, led by figures such as the archpriest Avvakum and Bishop Pavel of Kolomna, as well as large portions of the general Russian population. Nikon‘s critics rejected the reforms on two key principles: that conformity with the Greek Church corrupted Russian Orthodoxy‘s spiritual purity and negated Russia‘s historical and Christian destiny as the Third Rome – the final capital of all Christendom before the End Times. Developed in the early sixteenth century, what became the Third Rome Doctrine proclaimed that Muscovite Russia inherited the political and spiritual legacy of the Roman Empire as passed from Constantinople. In the mind of Nikon‘s critics, the Doctrine proclaimed that Constantinople fell in 1453 due to God‘s displeasure with the Greeks. Therefore, to Nikon‘s critics introducing Greek rituals and liturgical reform was to invite the same heresies that led to the Greeks‘ downfall. -
Fractured Orthodoxy in Ukraine and Politics: the Impact of Patriarch Kyrill’S “Russian World”1
Logos: A Journal of Eastern Christian Studies Vol. 54 (2013) Nos. 1–2, pp. 33–67 Fractured Orthodoxy in Ukraine and Politics: The Impact of Patriarch Kyrill’s “Russian World”1 Nicholas E. Denysenko Abstract (Українське резюме на ст. 67) This article analyzes the intersection of “church” and “state” in Ukraine and the many complexities of a situation involving a multiplicity of both ecclesial and political actors: in the latter category, both Russia and Ukraine itself, in the context of a globalized world; in the former category the Ukrainian Orthodox Church of the Moscow Patriarchate; the Ukrainian Autocephalous Orthodox Church (in both pre- and post-war iterations); the Ukrainian Greco-Catholic Church; and the Ukrainian Orthodox Church-Kyiv Patriarchate. Adding to the complexity of these relations among these chur- ches and between these states is a new theopolitical ideology being sponsored by the current Patriarch Kiril of Moscow under the heading of a “Russian world,” which is supposed to unite at least East-Slavic Orthodoxy (if not other Orthodox Churches) and their host countries against the perceived threats of “Western” globalization. This “Russian world” is analyzed here for what it says, what reactions it has evoked among the four major churches in Ukraine; and for what it might portend for Orthodox Christians in Ukraine and well as relations between Moscow and Constantinople in the ongoing struggle for understanding of global primacy among Orthodox hierarchs. 1 All translations from Ukrainian and Russian are by Nicholas Denysenko unless otherwise noted. 34 Nicholas E. Denysenko Introduction Historically, Ukraine is a cradle of Orthodox Christianity, the center of the baptism of Rus’ in 988 during the rule of Grand Prince Vladimir. -
The Albert Wardin Russian Baptists and Evangelical Sectarians Collection Ar
1 THE ALBERT WARDIN RUSSIAN BAPTISTS AND EVANGELICAL SECTARIANS COLLECTION AR 915 Baptist baptism in Minusinsk, ca. 1907 August, 2013 Southern Baptist Historical Library and Archives Nashville, Tennessee 2 THE ALBERT WARDIN RUSSIAN BAPTISTS AND EVANGELICAL SECTARIANS COLLECTION AR 915 Summary Main Entry: Albert Wardin Russian Baptists and Evangelical Sectarians Collection Date Span: 1855 – 2012. Abstract: Collection of research notes and material related to Baptists and Evangelical Sectarians in Russia and Eastern Europe. The collection includes articles and publications related to early Christian movements in Russia. Collection also contains significant biographical information on evangelical leaders in Eastern Europe, including Russia. Size: 53 linear ft. (121 boxes) Collection #: AR 915 Biographical/Historical Sketch Albert Wardin, Jr. was born March 11, 1928, the first child of Anna and Albert Wardin of Portland, Oregon. He grew up on the family dairy farm in the Portland area. He received his B.A. degree from Willamette University in Salem, Oregon, in 1946, and, a year later, he received his M.A. in history from Stanford. After Stanford, Wardin went to Western Seminary in Portland, where he got the bachelor of divinity degree. He completed his Ph.D. in history at the University of Oregon, writing his dissertation on Baptists in Oregon. Wardin taught at Western Seminary in Portland for a total of eight years. In 1967, he began a long career as history professor at Belmont University in Nashville, Tennessee. He started collecting material on Russian Baptists because of his family connection with Russian Baptists. The family interest collection began in the 1960s and grew to a massive collection. -
The Eastern Mission of the Pontifical Commission for Russia, Origins to 1933
University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations August 2017 Lux Occidentale: The aE stern Mission of the Pontifical Commission for Russia, Origins to 1933 Michael Anthony Guzik University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the European History Commons, History of Religion Commons, and the Other History Commons Recommended Citation Guzik, Michael Anthony, "Lux Occidentale: The Eastern Mission of the Pontifical ommiC ssion for Russia, Origins to 1933" (2017). Theses and Dissertations. 1632. https://dc.uwm.edu/etd/1632 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in History at The University of Wisconsin-Milwaukee August 2017 ABSTRACT LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik The University of Wisconsin-Milwaukee, 2017 Under the Supervision of Professor Neal Pease Although it was first a sub-commission within the Congregation for the Eastern Churches (CEO), the Pontifical Commission for Russia (PCpR) emerged as an independent commission under the presidency of the noted Vatican Russian expert, Michel d’Herbigny, S.J. in 1925, and remained so until 1933 when it was re-integrated into CEO. -
Russian Copper Icons Crosses Kunz Collection: Castings Faith
Russian Copper Icons 1 Crosses r ^ .1 _ Kunz Collection: Castings Faith Richard Eighme Ahlborn and Vera Beaver-Bricken Espinola Editors SMITHSONIAN INSTITUTION PRESS SERIES PUBLICATIONS OF THE SMITHSONIAN INSTITUTION Emphasis upon publication as a means of "diffusing knowledge" was expressed by the first Secretary of the Smithsonian. In his formal plan for the Institution, Joseph Henry outlined a program that included the following statement: "It is proposed to publish a series of reports, giving an account of the new discoveries in science, and of the changes made from year to year in all branches of knowledge." This theme of basic research has been adhered to through the years by thousands of titles issued in series publications under the Smithsonian imprint, commencing with Stnithsonian Contributions to Knowledge in 1848 and continuing with the following active series: Smithsoniar) Contributions to Anthropology Smithsonian Contributions to Astrophysics Smithsonian Contributions to Botany Smithsonian Contributions to the Earth Sciences Smithsonian Contributions to the Marine Sciences Smithsonian Contributions to Paleobiology Smithsonian Contributions to Zoology Smithsonian Folklife Studies Smithsonian Studies in Air and Space Smithsonian Studies in History and Technology In these series, the Institution publishes small papers and full-scale monographs that report the research and collections of its various museums and bureaux or of professional colleagues in the worid of science and scholarship. The publications are distributed by mailing lists to libraries, universities, and similar institutions throughout the worid. Papers or monographs submitted for series publication are received by the Smithsonian Institution Press, subject to its own review for format and style, only through departments of the various Smithsonian museums or bureaux, where tfie manuscripts are given substantive review. -
Indeed He Is Risen! Christ Is Risen!
Your Diocese Alive in Christ The Magazine of the Diocese of Eastern Pennsylvania, Orthodox Church in America Volume XXI, No. 1 Spring, 2005 Christ is Risen! Indeed He Is Risen! 1ooth Anniversary of St. Tikhon’s Monastery Plan now to organize a bus from your parish or group PASCHA Christ is Risen! Indeed He is Risen! 2005 To the Very Reverend and Reverend Clergy, Monastics, and Faithful of the Orthodox Church in America: Dearly Beloved in the Lord, nce again, we greet one another with these joyous words, words that not only embody the essence of our Paschal celebration, but embody the very essence of our faith and Ohope in the love of Our Lord. Central to our faith are the words of Saint Paul: “If Christ is not risen, our preaching is in vain and your faith is also in vain” (1 Corinthians 15:14). Having desired to reconcile all creation to its Creator, the only-begotten Son of God took on our human fl esh. He entered human history, time, and space, as one of us. He came not to be served but, rather, to serve. And in so doing, He revealed that God “is not the God of the dead, but of the living” (Matthew 22:32), the God Who desired the renewal and transformation of His people and all creation with such intensity that He was willing to die, that life might reign. By His death and resurrection, He led us into a new promised land, one in which there is no sickness, sorrow, nor sighing, but life everlasting. -
Volume 14 No 3
CHRISTIANITY AND SOCIETY E V , N S, Stephen C. Perks R C Matthew Wright EDITORIAL C A F W A/F K F Frances Luttikhuizen is a retired by Stephen C. Perks ......................................................................................... professor of linguistics and scientific dis- course, Barcelona, Spain. FEATURES Michael Kelley is a graduate of Biola E E C C S University and Westminster Theological by Frances Luttikhuizen.................................................................................... Seminary and holds a doctorate in phi- A W P losophy from Duquesne University. Bruce Dayman has pastored, taught by Michael W. Kelley ...................................................................................... theology, administered a Christian school I D and currently lives in British Columbia. by A. B. Dayman............................................................................................ 6 Christine Schirrmacher is the L and A I Head of the Islam Institute of the German by Christine Schirrmacher.................................................................................. Evangelical Alliance and teaches Islamic Studies at the Martin Bucer Seminary in T D G Bonn and Hamburg Germany by Nick Holloway ........................................................................................... Nick Holloway is a Training Adviser W J ( R) G? (NVQ Assessor), pastor, and former nurse. by Esmond Birnie........................................................................................... -
Ignatian and Hesychast Spirituality: Praying Together
St Vladimir’s Th eological Quarterly 59:1 (2015) 43–53 Ignatian and Hesychast Spirituality: Praying Together Tim Noble Some time aft er his work with St Makarios of Corinth (1731–1805) on the compilation of the Philokalia,1 St Nikodimos of the Holy Mountain (1748–1809) worked on a translation of an expanded version of the Spiritual Exercises of St Ignatius Loyola.2 Metropolitan Kallistos Ware has plausibly suggested that the translation may have been motivated by Nikodimos’ intuition that there was something else needed to complement the hesychast tradition, even if only for those whose spiritual mastery was insuffi cient to deal with its demands.3 My interest in this article is to look at the encounters between the hesychast and Ignatian traditions. Clearly, when Nikodimos read Pinamonti’s version of Ignatius’ Spiritual Exercises, he found in it something that was reconcilable with his own hesychast practice. What are these elements of agreement and how can two apparently quite distinct traditions be placed side by side? I begin my response with a brief introduction to the two traditions. I will also suggest that spiritual traditions off er the chance for experience to meet experience. Moreover, this experience is in principle available to all, though in practice the benefi ciaries will always be relatively few in number. I then look in more detail at some features of the hesychast 1 See Kallistos Ware, “St Nikodimos and the Philokalia,” in Brock Bingaman & Bradley Nassif (eds.), Th e Philokalia: A Classic Text of Orthodox Spirituality (Oxford: Oxford University Press, 2012), 9–35, at 15. -
St. Maximus the Confessor Library ALPHABETICAL LIST
St. Maximus the Confessor Library ALPHABETICAL LIST NOTE: Biography section at the end of this list 248.4 Agapios, The Monk. The Divine Flame: Elder Porphyrios Lit in My Heart. .A32 Holy Convent of the Transfiguration of the Savior, Athens, 2005. 281.9 Alfeyev, Bp. Hilarion. The Mystery of Faith: An Introduction to the Teaching .A44 and Spirituality of the Orthodox Church. Ed. Jessica Rose. London: Darton Longman & Todd Ltd., 2002. 253.5 Allen, Joseph J. Inner Way: Toward a Rebirth of Eastern Spiritual Direction. .A45 Eerdmans, 1994. 253.22 ________, ed. Vested in Grace: Priesthood and Marriage in the Christian East. .A45 Holy Cross Orthodox Press, 2001. 270 Ancient Christian Commentary on Scripture. Old Testament 1. Genesis 1-11. .A53 IVP, 2001 ot 1 270 Ancient Christian Commentary on Scripture. New Testament 1a. Matthew 1- .A53 13. IVP, 2001. nt 1a 270 The Ante-Nicene Fathers. Vol. 8. Wm. B. Eerdmans Pub., 1995. .A58 vol. 8 264 Antiochian Orthodox Christian Archdiocese of North America. Orthodox .A58 Missal. Stanton, NJ: Saint Luke’s Priory Press, 1995. 281.9 Argenti, Fr. Cyrille. Fear Not : A Spiritual Journey of Faith and Freedom. .A74 Trans. Brother Antony (Stunt). Montreal, QC : Alexander Press, 2006. 230 Arseniev, Nicholas. Revelation of Life Eternal: An Introduction to the .A77 Christian Message. SVS Press, 1982. 281.947 ________. Russian Piety. SVS Press, 1964; 2nd ed., 1975. .A77 266 Aslanidis, Demetrios and Monk Damascene Grigoriatis. Apostle to Zaire : The .A85 Life and Legacy of Blessed Father Cosmas of Grigoriou. Thessalonica and London : Uncut Mountain Press, 2001. 232.1 St.