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Clark, Roland. "Reaction." Sectarianism and Renewal in 1920S Romania: the Limits of Orthodoxy and Nation-Building
Clark, Roland. "Reaction." Sectarianism and Renewal in 1920s Romania: The Limits of Orthodoxy and Nation-Building. London,: Bloomsbury Academic, 2021. 77–85. Bloomsbury Collections. Web. 24 Sep. 2021. <http://dx.doi.org/10.5040/9781350100985.ch-004>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 24 September 2021, 21:07 UTC. Copyright © Roland Clark 2021. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 4 Reaction The process of unifying four different churches into a single patriarchate understandably caused some people to worry that something was being lost in the process. Tensions between metropolitans and bishops reflected dissatisfaction among parish clergy and laypeople as well, which in some cases resulted in the formation of new religious movements. As a society experiencing extraordinary social and political upheavals, including new borders, a nationalizing state, industrialization, new communication and transportation networks and new political ideologies, inter-war Romania was a fecund environment for religious innovation. With monasticism in decline and ever higher expectations being placed on both priests and laypeople, two of the most significant new religious movements of the period emerged in regions where monasticism and the monastic approach to spirituality had been strongest. The first, Inochentism, began in Bessarabia just before the First World War. Its apocalyptic belief that the end times were near included a strong criticism of the Church and the state, a critique that transferred smoothly onto the Romanian state and Orthodox Church once the region became part of Greater Romania. -
Guide on Article 9 of the European Convention on Human Rights
Guide on Article 9 of the European Convention on Human Rights Freedom of thought, Conscience and religion Updated on 30 April 2021 This Guide has been prepared by the Registry and does not bind the Court. Guide on Article 9 of the Convention – Freedom of thought, conscience and religion Publishers or organisations wishing to translate and/or reproduce all or part of this report in the form of a printed or electronic publication are invited to contact [email protected] for information on the authorisation procedure. If you wish to know which translations of the Case-Law Guides are currently under way, please see Pending translations. This Guide was originally drafted in French. It is updated regularly and, most recently, on 30 April 2021. It may be subject to editorial revision. The Case-Law Guides are available for downloading at www.echr.coe.int (Case-law – Case-law analysis – Case-law guides). For publication updates please follow the Court’s Twitter account at https://twitter.com/ECHR_CEDH. © Council of Europe/European Court of Human Rights, 2021 European Court of Human Rights 2/99 Last update: 30.04.2021 Guide on Article 9 of the Convention – Freedom of thought, conscience and religion Table of contents Note to readers .............................................................................................. 5 Introduction ................................................................................................... 6 I. General principles and applicability ........................................................... 8 A. The importance of Article 9 of the Convention in a democratic society and the locus standi of religious bodies ............................................................................................................ 8 B. Convictions protected under Article 9 ........................................................................................ 8 C. The right to hold a belief and the right to manifest it .............................................................. 11 D. -
Marketing Fragment 6 X 10.Long.T65
Cambridge University Press 0521667380 - An Introduction to the Christian Orthodox Churches John Binns Index More information Index Abgar the Black, king of Edessa, 98, 144 Anba Bishoy, monastery, 112 Abraham of Kashkar, 117, 149 Andrassy, Julius, 182 abu ’Ali Mansur al-Hakim, 174 Andreah, Patriarch of Antioch, 219 abu Ja’far al-Mansur, 174 Andrew of Crete, 51, 117 Acacius, Patriarch of Constantinople, 205 Andrew, St, Biblical Theology Institute, Aedesius, of Ethiopia, 145–6 Moscow, 248 Afanas’ev, Nikolai, 42 Andronicus I, Byzantine emperor, 165 Ahmed ibn Ibrahim el-Ghazi or Granj, 34 Anna Comnena, Byzantine empress, 74 Aimilianos, of Simonopetra, 243 Anselm of Canterbury, 206, 209 Akoimetoi, monastery of, 117 Anthimus, Patriarch of Constantinople, 5 Aksentejevi´c,Pavle, 105 Antioch, 1–3, 9, 14–15, 40, 43–4, 143, Alaska, 152, 154–6 148, 203, 207, 220 Albania, Church in, 17, 157, 159 Antonii Khrapovitskii, 25 Alexander, prince of Bulgaria, 183 Antony of Egypt, 108–10, 114, 119 Alexander II, Tsar of Russia, 154 Antony Bloom, Metropolitan of Sourozh, Alexander Paulus, Metropolitan of 234 Estonia, 187 Aphrahat, ‘Persian sage’, 49 Alexandria, 14, 43, 63, 71–2, 115, 144, Aquinas, Thomas, 91 146–7, 158, 169 Arabs, 4, 5, 6, 11, 12, 28, 33, 66, 70, 169, Alexis II, Patriarch of Moscow, 105, 238 173, 176, 190, 204; Arab Christianity, Alexius I Comnenus, Byzantine emperor, 15, 55, 79, 146–7, 172 206–7 Armenia, Church in, 30–1, 145, 190, Alexius IV, Byzantine emperor, 207 192, 219 Alexius V, Byzantine emperor, 207 Arseniev, N., 225 al-Harith, 147 Arsenius, -
The Long Way to a Common Easter Date a Catholic and Ecumenical Perspective
Journal of Eastern Christian Studies 63(3-4), 353-376. doi: 10.2143/JECS.63.3.2149626 © 2011 by Journal of Eastern Christian Studies. All rights reserved. THE LONG WAY TO A COMMON EASTER DATE A CATHOLIC AND ECUMENICAL PERSPECTIVE BERT GROEN* 1. INTRODUCTION ‘The feast of feasts, the new drink, the famous and holy day…’ With these words and in other poetic language, St. John of Damascus (ca. 650 - before 754) extols Easter in the paschal canon attributed to him.1 The liturgical calendars of both Eastern and Western Christianity commemorate this noted Eastern theologian on December 4. Of course, not only on Easter, but in any celebration of the Eucharist, the paschal mystery is being commemo- rated. The Eucharist is the nucleus of Christian worship. Preferably on the Lord’s Day, the first day of the week, Christians assemble to hear and expe- rience the biblical words of liberation and reconciliation, to partake of the bread and cup of life which have been transformed by the Holy Spirit, to celebrate the body of Christ and to become this body themselves. Hearing and doing the word of God, ritually sharing His gifts and becoming a faith- ful Eucharistic community make the Church spiritually grow. Yet, it is the Easter festival, the feast of the crucified and resurrected Christ par excellence, in which all of this is densely and intensely celebrated. The first Christians were Jews who believed that in Jesus of Nazareth, the Messiah had come. Initially, they celebrated the festivals of the Jewish calendar, * Bert Groen is professor of liturgical studies and sacramental theology at the University of Graz, Austria. -
The Immoderate and Self-Absorbed Anti-Old Calendarist Zeal of The
D. An Ontological Hallmark of Orthodoxy? HE THIRD of the vehement anti-Old Calendarists, Mr. TAlexandros S. Korakides, concludes his rambling book, Ὀρθοδοξία καὶ Ζωή—Παραπλανήσεις [Orthodoxy and Life: Some Misconceptions]1 with a special chapter of sixteen pages, entitled: “Addendum. The Preposterous Schism of the Last Cen- tury.”2 1. To the attentive reader, it becomes immediately obvious that Mr. Korakides’ language is wholly un-Patristic, because even when dealing with the well-known and truly distress- ing pathology of the Old Calen- darist community, he is abusive and arrogant. 2. Although he holds a doc- torate in theology and has an abundant literary output to his credit (beginning in the 1950s), Mr. Korakides is distinguished, specifically in this text, by a su- percilious and extremely rebar- bative pedantry, which inevita- bly causes him go off the sub- ject, when it comes to both the calendar and ecumenism. 3. Is Mr. Korakides perhaps aiming, by means of an emo- tional, vague, generalizing, confused, and theologically errone- ous exposition, to turn the reader’s attention to his unsubstanti- ated argument, namely, that the entire calendar issue can be re- duced to the failure to accept a “change,” since “changes” have always taken place in the history of the Church?3 I. The Connection Between Ecumenism and the Calendar Question HE UNPARDONABLE sloppiness of Mr. Korakides’ pre- Tsentation, as well as his evident disregard for, or ignorance(?) of, the historical and theological context of the origin and devel- opment of the 1924 reform is fully demonstrated in his conten- tion that the controversy “about ‘ecumenism,’ which has been invented recently and by hindsight” constitutes a “deception of the people of God” and an “invalid and inane pretext.”4 1. -
Feasts and Festivals Around the World Culturally Significant Events
Feasts and Festivals around the World Culturally Significant Events Religiously Significant Dates Eastern Christian Religions Commonly referred to as the “Orthodox” Church – followers in Greece, Russia, Ukraine, Belarus, Bulgaria, Romania, Georgia, Serbia, Armenia, Ethiopia and Egypt. Name Day Celebration – followers celebrate Saints’ Days, after whom a person is named. This may be a more significant day of celebration than birthdays, particularly for 1st generation migrants. Easter usually falls at a different time in the year to the date celebrated by Western Christianity. The Orthodox Churches in Eastern Europe continued to follow the Julian calendar for Easter celebrations, after the Catholic Church adopted the Gregorian calendar in 1582. 2013: 5 May 2014: same date as Western Christianity 20 April 2015: 12 April 2016: 1 May 2017: same date as Western Christianity 16 April 2018: 18 April Christmas may be celebrated on 7 January by those followers of Eastern Christianity known as the “Old Calendarists”, who continue to follow the Julian calendar, and by followers of the Coptic Orthodox Church of Alexandria (Egypt). Islam Communities who identify as Moslem Ramadan: an important annual month-long fast occurring on different dates each year. Although Ramadan is always on the same day of the Islamic (lunar) calendar, the date on the Gregorian (solar) calendar varies from year to year. 2013: 9 July –7 August 2014: 28 June – 27 July 2015: 18 June – 16 July Developed 1997: Ms Lena Dimopoulos, Manager Transcultural Services Eastern Health Last Reviewed: 2013 [email protected] 2016: 6 June – 5 July 2017: 27 May – 25 July 2018: 16 May – 14 June New Year: some Moslems may fast during daylight hours. -
The Life of the Holy Hierarch and Confessor Glicherie of Romania
THE LIFE OF THE HOLY HIERARCH AND CONFESSOR GLICHERIE OF ROMANIA THE LIFE OF THE HOLY HIERARCH AND CONFESSOR GLiCHERIE OF ROMANIA by Metropolitan Vlasie President of the Holy Synod of the True (Old Calendar) Orthodox Church of Romania translated by Sorin Comanescu and Protodeacon Gheorghe Balaban CENTER FOR TRADITIONALIST ORTHODOX STUDIES Etna, California 96027 1999 library of congress catalog card number 99–61475 © 1999 by Center for Traditionalist Orthodox Studies isbn 0–911165–38–x About the Author The Most Reverend Vlasie, Archbishop and Metropolitan of Romania, is the President of the Holy Synod of the True (Old Calendar) Orthodox Church of Romania, which maintains full li- turgical communion with the True (Old Calendar) Orthodox Church of Greece (Synod of Metropolitan Cyprian), the True (Old Calendar) Orthodox Church of Bulgaria, and the Russian Orthodox Church Abroad. His Eminence received his theological education and monas- tic training at the Monastery of the Holy Transfiguration in Slãti- oara, Romania. In 1992, he was awarded the Licentiate in Ortho- dox Theological Studies honoris causa, in recognition of his theo- logical acumen and ecclesiastical accomplishments, by the Directors and Examiners of the Center for Traditionalist Ortho- dox Studies. About the Translators Sorin Comanescu, Romanian by birth, is an architect in North- ern California, where he and his family live. He is a member of the Saint Herman of Alaska Church in Sunnyvale, California, a parish of the Russian Orthodox Church Abroad. Protodeacon Father Gheorghe Balaban, also Romanian by birth, is assigned to the Saint Herman of Alaska parish. He resides with his wife and family in Palo Alto, California. -
“Anti-Patristic” Nature of Our Ecclesiology of Resistance a Response to the Orthodox Christian Information Center Website
Statement on the Supposed “Anti-Patristic” Nature of Our Ecclesiology of Resistance A Response to the Orthodox Christian Information Center Website The Deficient Scholarship of Monk Basil’s Comments on the Allegedly Anti-Patristic Stand of the So-Called “Old Calendarist Zealots” By Hieromonk Patapios Academic Director, Center for Traditionalist Orthodox Studies St. Gregory Palamas Monastery, Etna, California I. Part One: Introductory Remarks to the O.C.I.C. Webmaster, Patrick Barnes Dear Patrick, May God bless you. I hope that you will allow me, as you did once before in answering some rather ill-conceived reactions by one of your readers to Archbishop Chry- sostomos’ comments on Jewish traditions (“Menstruation, Emissions, and http://www.orthodoxinfo.com. - - Holy Communion”), to respond to your recent posting about the ecclesiology of resistance. The article by Monk Basil of the Gregoriou Monastery on Mt. Athos, which you reproduce and extensively introduce in this posting (rather awk- wardly translated and entitled “Anti-Patristic: The Stance of the Zealot Old Calendarists”) is well known to us. Inchoate, polemical, insulting, bereft of any real scholarly substance, drawing half-truths from the misuse of historical and Patristic texts, and posturing as a Patristic commentary, it does little to address the real issues of so-called Old Calendarist zealotry. In his observations, which are basically a response to an earlier article (written in 1999) by Father Nicholas Demaras on the ecclesiology of resistance (criti- cizing the Gregoriou Monastery for not walling itself off from the Orthodox ecumenists), Father Basil (a former “zealot” who, I am told but have not confirmed, is now an Archimandrite in Crete) comes to sweepingly broad conclusions drawn from difficult canonical, historical, and Patristic texts that he presents in a naive and, of course, self-serving way, grinding his axe on a soft stone. -
Orthodoxy in a New Europe: Problems and Perspectives
Occasional Papers on Religion in Eastern Europe Volume 24 Issue 3 Article 3 6-2004 Orthodoxy in a New Europe: Problems and Perspectives Bishop Hilarion Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Hilarion, Bishop (2004) "Orthodoxy in a New Europe: Problems and Perspectives," Occasional Papers on Religion in Eastern Europe: Vol. 24 : Iss. 3 , Article 3. Available at: https://digitalcommons.georgefox.edu/ree/vol24/iss3/3 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. ORTHODOXY IN A NEW EUROPE: PROBLEMS AND PERSPECTIVES by Bishop Hilarion (Alfayev) Bishop Hilarion (Alfayev) of Vienna and Austria has been the representative of the Russian Orthodox Church to the European Institutions (Brussels) for the past two years. He edits the Newsletter, Europaica: Bulletin of the Representation of the Russian Orthodox Church to the European Institutions, which appears periodically in English, French and German. The following paper was delivered at the Lavra of St. Peter in Salzburg on December 11, 2003, and is reprinted here from Europaica No. 35 (3/2/2004). Many people associate Europe mainly with the Catholic and Protestant traditions. Recently Islam, a religion that has attracted much attention in mass media, has been added to this list, and attempts are often made to predict the results of its growth in European countries. -
Synodal Gathering of the Church of the Genuine Orthodox Christians of Greece at the Port Authority of Piræus
The Orthodox Informer “For it is a commandment of the Lord not to be si- lent at a time when the Faith is in jeopardy. Speak, Scrip- ture says, and hold not thy peace.... For this reason, I, the wretched one, fearing the Tribunal, also speak.” (St. Theodore the Studite, Patrologia Græca, Vol. XCIX, col. 1321) Sunday of Orthodoxy February 16/March 1, 2015 A Synodal Gathering of the Church of the Genuine Orthodox Christians of Greece at the Port Authority of Piræus Keynote Presentation Ecumenism in the Homestretch and the Orthodox Witness of a Contemporary Saint and Confessor † Bishop Klemes of Gardikion Secretary of the Holy Synod Your Beatitude; Most Reverend and Right Reverend holy Brethren; Venerable Fathers and Mothers; Beloved Brothers and Sisters in Christ: I The Genesis and Development of Ecumenism t the behest of the Holy Synod, and invoking your prayers, atten- Ation, and patience, with God’s help I will expound, at this great Synodal Gathering and on the radiant day of the Triumph of Orthodoxy over heresies, on a matter of grave importance. You are familiar with the endeavor, about a century ago, to create a “League of Churches,” modelled on the “League of Nations,” an inter- Christian confederation between different confessions, notwithstanding 1 their doctrinal differences, for the purpose of coöperating in common service and with the ultimate goal of their union. Such was the genesis of ecumenism. That vision was Protestant, but, as we know, the Church of Con- stantinople took the unprecedented step of proposing, in its “Patriar- chal Declaration of 1920,” the establishment of a “League of Church- es” for the benefit, supposedly, of the “whole body of the Church,”1 that is, of the Orthodox and the heterodox. -
St. Philaret of New York and the 'Heresy of Ecumenism
ST. PHILARET OF NEW YORK AND THE ‘HERESY OF ECUMENISM’ https://www.academia.edu/19643413/ST._PHILARET_OF_NEW_YORK_AND_T HE_HERESY_OF_ECUMENISM Retrieved on 5/30/2016 When St. Philaret became Metropolitan of New York, he was hardly known outside China and Australia. And yet his career was already one of immense courage and holiness. In the 1940s he had suffered torture at the hands of the Japanese for refusing to bow to an idol in Harbin; in 1945 he was the only clergyman in the city who refused to accept a Soviet passport or commemorate the Soviet authorities that now took control of China; and in the 1950s he was subjected to torture by the Chinese communists, who unsuccessfully tried to blow him up but left him permanently injured. Involuntarily, after 1945 he found himself in the Moscow Patriarchate. But this burdened his conscience greatly, and he continued to denounce the Soviet Antichrist. Finally he got his chance to escape the nets of the communists and Soviet church: in 1961 he was able to leave China. “When, finally, with the help of God I managed to extract myself from red China, the first thing I did was turn to the First Hierarch of the Russian Church Abroad, Metropolitan Anastasy, with a request that he consider me again to be in the jurisdiction of the Russian Church Abroad. Vladyka Metropolitan replied with mercy and love, and immediately blessed me to serve in Hong Kong already as a priest of the Synodal jurisdiction, and pointed out that every church server passing into this jurisdiction from the jurisdiction of Moscow must give a special penitential declaration to the effect that he is sorry about his (albeit involuntary) stay in the Moscow jurisdiction. -
The Stone in the Blender
A JOURNAL OF ORTHODOX FAITH AND CULTURE ROAD TO EMMAUS Help support Road to Emmaus Journal. The Road to Emmaus staff hopes that you find our journal inspiring and useful. While we offer our past articles on-line free of charge, we would warmly appreciate your help in covering the costs of producing this non-profit journal, so that we may continue to bring you quality articles on Orthodox Christianity, past and present, around the world. Thank you for your support. Please consider a donation to Road to Emmaus by visiting the Donate page on our website. THE STONE IN THE BLENDER An Interview with Nicholas Karellos We are very pleased to introduce our readers to Nicholas Karellos, our invaluable Greek cor- respondent for Road to Emmaus. With his wife Marita, Nicholas runs a book and pilgrimage service in Athens, making Orthodox books available worldwide in English, French, German, Russian, Serbian, Estonian and Albanian. He spends much time assisting pilgrims, visitors and new immigrants, and is acutely aware of European secular and religious trends and their effect on modern Greece. This interview was taped in Athens in June of 2001, and in light of the tragic September events in the U.S. is both provocative and timely. In the first of a two part interview Nicholas speaks of the events that have shaped Greek Orthodoxy in this century; his country’s close ties to the Orthodox Balkans and Kosovo, the changes accompanying Greek membership in the European Union, the calendar controversy and contemporary church life. In the Spring 2002 issue he will reflect on his own missionary efforts, the great spiritual wealth that still exists in Greece, and his experience in working with Greek and Western Orthodox pilgrims.