DOCSLIB.ORG

The Synod of Constantinople of 1872

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Synod of Constantinople of 1872 148 The Œcumenical Synods of the Orthodox Church Saturday and not on any other day, or, out of obstinacy and self opinion, celebrates such services and offers κόλλυβα on Sunday, re- inforcing those who have, from time to time, fallen into this error, or openly states that Christians should Commune every forty days, neither more nor less, such a person, no matter what his station in life, or rank, or age, should be aware that if his conduct becomes known to the Church, he will be subject to her righteous indig- nation and chastisement and will experience such things as he has never imagined even in his wildest dreams.59 The example of the greatKολλυβάδες Fathers, whose zeal was tempered by love—leaders among them included Saint Makarios of Corinth and Saint Nikodemos the Hagiorite, the compilers of the Φιλοκαλία (Philokalía), and Saint Athanasios of Paros—, re- mains an inspiring model for contemporary traditionalists seek- ing to cure the ills plaguing the Church in our own age of inno- vation and apostasy. The Synod of Constantinople of 1872 hen the Ottoman Empire conquered Constantinople in W1453, it introduced the millet (“nation,” “religious commu- nity”) system of government in the territories of the former East- ern Roman Empire. Under this system, non-Muslim minori- ties (largely Christians and Jews) were grouped together by faith as distinct political entities with limited autonomy (but second class citizenship). An ethnarch, or millet başı (“head of the na- tion”), was appointed for each of these religious communities by the Turkish authorities, and this leader was responsible for over- seeing his millet on behalf of the state. In the case of Orthodox Christians in the Ottoman Empire, this task was deputed to the Patriarch of Constantinople, who became the head of Rum milleti, “the Roman nation,” an indiscriminate congregation of all Or- thodox peoples—Wallachians, Serbs, Greeks, Bulgarians, Arabs, 59 Collectio Conciliorum Recentiorum Ecclesiæ Universæ, ed. Jean-Baptiste Martin and Louis Petit, Vol. iv (Paris: Expensis Huberti Welter, 1909), col. 82. Father James Thornton 149 Albanians, etc. The Patriarch of Constantinople came to enjoy an administrative ascendancy over the Patriarchs of Alexandria, An- tioch, and Jerusalem, as a result of which, in the harsh words of the Roman Catholic scholar Father Adrian Fortescue (1874–1923), most of these Greek patriarchs did not even take the trouble to re- side in their titular city. Mere servants of the oecumenical bishop..., they were content to fritter away their lives in Constantinople, use- less ornaments of the Phanar.60 The corruption of the Hierarchy at its highest levels was one of “two melancholy effects”61 that, in the assessment of Metro- politan Kallistos, the millet system inflicted upon the Church, the other one being a sad confusion between Orthodoxy and nationalism. With their civil and political life organized completely around the Church, it became all but impossible for the Greeks to distinguish between Church and nation. The Orthodox faith, being universal, is lim- ited to no single people, culture, or language; but to the Greeks of the Turkish Empire “Hellenism” and Orthodoxy became inextrica- bly intertwined, far more so than they had ever been in the Byzan- tine Empire.62 Describing this phenomenon at work in the Jerusalem Patriarch- ate, Father Theodore Pulcini, in words that are equally applicable to the Œcumenical Patriarchate, states: After the fall of Constantinople in 1453, and the concomitant de- mise of the empire..., the “Romans” of the Patriarchate thought of themselves more and more as “Greeks,” in contradistinction to 60 Adrian Fortescue, “Jerusalem,” The Catholic Encyclopedia, Vol. viii (New York, ny: Robert Appleton Co., 1910). 61 Ware, The Orthodox Church, p. 89. 62 Ibid. Metropolitan Kallistos’s astute observation, here, puts the lie to allegations that the Roman Empire was guilty of cæsaropapism—sometimes pejoratively termed “Byzantinism”—, for, in fact, it was a Muslim state, not a Christian one, that made the Œcumenical Patriarchate an instrument of tem- poral power. 150 The Œcumenical Synods of the Orthodox Church the...native ecclesiatical populace. Thus the cultural-linguistic dis- tinction of earlier centuries was transmogrified into a racial-ethnic (or national) one. The Byzantine/“Roman” emphasis in the Patri- archate became a Hellenic one.63 These historical factors set the stage for the confrontation that, rightly or wrongly, has come to be known as “The Bulgar- ian Schism,” a complex sociopolitical drama involving not only Greeks and Bulgarians, but also Turks and Russians. The Bul- garians had been converted to Orthodoxy by Saints Cyril and Methodios the Equals-to-the-Apostles, who, under the patron- age of Saint Photios the Great, developed the Glagolitic alpha- bet (which evolved into the modern Cyrillic alphabet, named in honor of Saint Cyril) in order to evangelize Slavic peoples in their vernacular tongues. From its establishment in the ninth century, however, the autonomy of the Bulgarian Church was on-again off-again, and, as Father Meyendorff notes, The question of independence was long a sore point in the nine- teenth and twentieth centuries, for the Bulgarians were governed by Greek bishops who, especially in the towns, sought to suppress the Slavonic liturgy and generally Hellenize the Church.64 Tensions only escalated as the intractability of the problem re- vealed itself: Several of the ecumenical patriarchs tried to satisfy the legitimate claims of the Bulgarians in the course of the nineteenth century, but they always failed because of the hopeless way in which the two populations were mixed up with each other in the Balkan area. In Constantinople itself they lived side by side, but the Bulgarians, inspired by nationalist feelings, demanded the establishment of a 63 Theodore Pulcini, “Tensions Between the Hierarchy and Laity of the Je- rusalem Patriarchate: Historical Perspectives on the Present Situation,” St. Vladi- mir’s Theological Quarterly, Vol. XXXVI, No. 3 (1992), p. 279. 64 John Meyendorff,The Orthodox Church: Its Past and Its Role in the World Today, 4th ed., rev. Nicholas Lossky (Crestwood, ny: St Vladimir’s Seminary Press, 1996), p. 152. Father James Thornton 151 genuine national church without any precise territorial limits and with jurisdiction over all their compatriots, in default of which they wished to have equality between Greeks and Bulgarians in the ad- ministration of the ecumenical patriarchate.65 The volatility of this ecclesiastical disagreement was then ex- acerbated by having political intrigue thrown into the mix: Other pressures mounted, forcing the issue of an autocephalous church in Bulgaria. After the defeat of Russia in the Crimean War, union was proposed with Rome through French aid. ...Russia, ea- ger to exert a leading influence in Bulgaria, felt that it should en- courage a national church rather than one connected with Rome. ...In 1870 the Turks wished to divorce Bulgaria from Russian in- fluence and complied with the Bulgarian wishes for an indepen- dent church.66 Thus it was that in 1870, with the connivance of the Ottoman au- thorities, the Bulgarian Exarchate, an independent ecclesiastical entity, with segregated Bulgarian parishes under a Bulgarian Hi- erarch—Metropolitan Hilarion of Trnovo was originally offered this position, but, when he declined, Exarch Anthimos of Bul- garia was eventually appointed instead—, was established and le- gitimated legally by a firman (“decree”) of Sultan Abdülaziz Oglu Mahmud ii. In response, Patriarch Anthimos vi of Constantino- ple convened a Synod in 1872, which was attended by Patriarch Sophronios iv of Alexandria, Patriarch Hierotheos of Antioch, and Patriarch Cyril ii of Jerusalem, along with other Hierarchs, to consider the situation of the Bulgarian Exarchate. The Synod excommunicated the Bulgarians and condemned them for a her- esy it termed “phyletism,” (from “φυλή” [“phyl´ē ”] or “φῦλου” [“phýlou”], “clan,” “tribe,” “race”), the false principle that ecclesi- astical jurisdictions and congregations should correspond to the ethnic divisions among the Faithful in a given territory, each eth- nic group having its own Hierarchy and parishes: 65 Ibid., pp. 152–153. 66 Maloney, A History of Orthodox Theology Since 1453, p. 235. 152 The Œcumenical Synods of the Orthodox Church In compunction of soul, and invoking the Grace from on high that comes down from the Father of Lights (St. James 1:17), set- ting in our midst the Gospel of Christ, “in Whom are hid all the treasures of wisdom and knowledge” (Colossians 2:3), and compar- ing phyletism both to the teaching of the Gospel and to the age old polity of the Church of God, we have discovered that it is not only alien, but also diametrically opposed to them, and we per- ceive that the transgressions that have occurred in the formation of their [the Bulgarians’] phyletistic conventicle [παρασυναγωγή (parasynagōg´ē )], when enumerated one by one, are manifestly ex- posed by the corpus of the Sacred Canons. Wherefore, together with our Holy and God-bearing Fathers “embracing with gladness the Divine Canons, holding fast all the decrees of the same without alteration, whether they have been set forth by the holy trumpets of the Spirit, the all-laudable Apostles, or by the Holy Seven Œcumenical Synods,67 or by Synods locally assembled for the promulgation of such decrees, or by our Holy Fa- thers, for all of these, being illumined by the same Spirit, decreed such things as were
Load more

Recommended publications
  • Globalization and Orthodox Christianity: a Glocal Perspective
    religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives.
    [Show full text]
  • THE ORTHODOX CHURCHES and the ANGLICAN COMMUNION. by W
    ORTHODOX CHURCHES & ANGLICAN COMMUNION 193 THE ORTHODOX CHURCHES AND THE ANGLICAN COMMUNION. By W. GUY JoHNsoN. TN June, 1935, a Conference to which reference has been made in ~ previous issues of THE CHURCHMAN, was held at Bucarest between a Delegation appointed by the Archbishop of Canterbury and a Commission appointed by the Rumanian Church, in order to discuss points of agreement and of difference between the two Churches with a view to the possibility of arranging for intercommunion. There can be no valid objection to such approaches, and though their practical utility for English Churchpeople may not be very obvious, it is some­ what different for members of the " Orthodox " Churches of which the Rumanian is now the second largest. There are considerable numbers of these scattered throughout England and America in places where they have no access to their own clergy. It would naturally, therefore, be an advantage to those who desire to have the ministrations of clergy of the Anglican Communion, if they might do so with the full approval of their own Church. A converse arrangement would be, of course, contained in such an approval by both sides ; and such inter­ communion between all who profess and call themselves Christians is greatly to be desired. It should, however, be on a basis which does not jeopardize truth ; and it should not be so narrowed as to include only a particular group of unreformed Churches to the exclusion of others but should extend to those Protestant Churches wruch, like the Church of England, derive their distinctive teaching mediately from the Reformation of the sixteenth century and ultimately from Holy Scripture alone.
    [Show full text]
  • Download This PDF File
    Journal of Markets & Morality Volume 20, Number 2 (Fall 2017): 311–323 Copyright © 2017 Review Essay The Shadow of Constantine Dylan Pahman and Our Economic Life* Acton Institute Introduction Largely struggling for survival under the shadow of communism in the twentieth century, Orthodox Christian theologians have not developed anything comparable to the traditions of social thought and political theology found among Western Christian traditions, such as Roman Catholics, Calvinists, and Anabaptists. Two recent books, however, make great strides in advancing the state of scholarship in this regard: Christianity, Democracy, and the Shadow of Constantine (hence- forth: Shadow of Constantine), edited by George E. Demacopoulos and Aristotle Papanikolaou; and Political Theologies in Orthodox Christianity (henceforth: Political Theologies), edited by Kristina Stoeckl, Ingeborg Gabriel, and Aristotle Papanikolaou. The former refreshingly seeks to set Orthodox perspectives in dialogue with Western ones, while the latter commendably seeks to present the broad spectrum of Orthodox political theologies currently on offer. On these accounts alone, they are valuable texts that deserve engagement for years to come. Stanley Hauerwas, in his postscript to Shadow of Constantine, makes the claim that John Howard Yoder was able to offer a “fresh perspective” on the social gospel tradition stretching from Walter Rauschenbusch to James Gustafson * George E. Demacopoulos and Aristotle Papanikolaou, eds., Christianity, Democracy, and the Shadow of Constantine (New York: Fordham University Press, 2017); Kristina Stoeckl, Ingeborg Gabriel, and Aristotle Papanikolaou, eds., Political Theologies in Orthodox Christianity: Common Challenges—Divergent Positions (London: Bloomsbury T&T Clark, 2017). 311 Dylan Pahman because he “did not stand in the same tradition” as they; he was “an outsider.”1 It is in that spirit that I wish to commend this essay to Orthodox and other political theologians.
    [Show full text]
  • UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations
    UC Santa Barbara UC Santa Barbara Electronic Theses and Dissertations Title “We’re Not Ethnic”: Ethnicity, Pluralism, and Identity in Orthodox Christian America Permalink https://escholarship.org/uc/item/9f61p9hw Author Sokoll, Aaron J Publication Date 2018 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Santa Barbara “We’re Not Ethnic”: Ethnicity, Pluralism, and Identity in Orthodox Christian America A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Religious Studies by Aaron Josef Sokoll Committee in charge: Professor Wade Clark Roof, Chair Professor Catherine Albanese Professor Kathleen Moore March 2018 The dissertation of Aaron Josef Sokoll is approved. ____________________________________________ Catherine Albanese ____________________________________________ Kathleen Moore ____________________________________________ Wade Clark Roof, Committee Chair March 2018 “We’re Not Ethnic”: Ethnicity, Pluralism, and Identity in Orthodox Christian America Copyright © 2018 by Aaron Josef Sokoll iii VITA OF AARON JOSEF SOKOLL March 2018 EDUCATION Present Ph.D., Religious Studies, UC Santa Barbara, (March 2018) “We're Not Ethnic”: Race, Ethnicity, and Identity in Eastern Orthodox America 2007 M.A., Religious Studies, University of Denver American Civil Religion and American Empire 1999 B.A., Philosophy, Cedarville University RESEARCH AND TEACHING INTERESTS Religion & Culture, American Religious
    [Show full text]
  • The Orthodox Church in the 21St Century Radovan Bigović Predicted That Six Billion People Will Be Put Under Bio- Metrical Supervision by Year 2013
    The Orthodox Church in the 21 st Century Radovan Bigović 1 Author Radovan Bigović Published by Foundation Konrad Adenauer Christian Cultural Center For the Publisher Henri G. Bohnet Editor Jelena Jablanov Maksimović, M.A. Reviewers Thomas Bremer , ThD ., professor of Ecumenical Theology and Peace Studies at the Faculty of Catholic Theology , Uni - versity of Münster, Germany Davor Džalto, Associate Professor and Program Director for Art History and Religious Studies The American University of Rome, PhD ., professor of History of Art and Theory of Creativity at the Faculty of Art , Universities of Niš and Kragujevac, Serbia Proof reader Ana Pantelić Translated into English by Petar Šerović Printed by EKOPRES, Zrenjanin Number of copies: 1000 in English Belgrade, 20 13 2 The Orthodox Church in the 21 st Century 3 4 Contents FOREWORD TO THE THIRD EDITION 7 THE CHURCH AND POSTMODERNISM 9 FAITH AND POSTMODERNISM 21 THE CHURCH, POLITICS, DEMOCRACY 27 The State-Nation Ideal 41 The Church and Democracy 46 ORTHODOXY AND DEMOCRACY 69 CHRISTIANITY AND POLITICS 81 THE CHURCH AND THE CIVIL SOCIETY 87 PRINCIPLES OF THE ORTHODOX CHURCH SOCIAL DOCTRINE 95 ORTHODOXY AND RELIGIOUS TOLERANCE 103 THE ORTHODOX CHURCH AND THE NATION 117 ECUMENISM 121 CHRISTIANITY AND SCIENCE 125 CHRISTIAN CULTURE 131 INDEX 136 BIOGRAPHY 145 5 6 Foreword to the Third Edition The book that is before you is of great value for many a reason, but we will emphasize just two: the first is the theme it is dealing with, and the second is the uniqueness of the person whose pen served as the medium for the outpour of those very themes.
    [Show full text]
  • "GREEK ORTHODOX" in the Recent Ontario Case of Scherbanuk V
    742 "GREEK CATHOLIC" AND "GREEK ORTHODOX" In the recent Ontario case of Scherbanuk v. Skorodoumov,l Mr. Justice Macdonnell was called upon to decide which of two rival claimants was the lawful "Bishop of Canada" of the Russian Orthodox Church. The plaintiff relied on an appointment in 1926 by the late Archbishop Platon Rojdestvensky, who was said to have been himself appointed, in 1922, Administrator of North America and the Aleutian Islands, by the late Patriarch Tykhon. The defendant alleged that Platon owed his appoint- ment to the Synod of Karlovtsi (Jugoslavia), recognized as the governing body of the Russian Orthodox Church by most (though not by all) of the Russian émigrés, that he was dismissed in 1927 by the same Synod, and that the appointments that he had made fell with him. The defendant: claimed under an appoint- ment in 1930, by Archbishop Theophilus, whom the Synod purported to appoint in 1927, in the place of Platon. It was common ground that Platon had been regularly appointed and that his appointment of the plaintiff was at the 'time regular. The points at issue were.- (1) Was Platon appointed by the Synod? (2) Had the Synod power to depose him and appoint Theophilus in his stead? and (3) Assuming that power, had the Synod power to terminate the plaintiff's tenure as Bishop of Canada? Mr. Justice Macdonnell decided in favour of the plaintiff. A somewhat similar matter was the subject of litigation, some years ago, in the New York Courts, in a case of Kedrovsky v. Platon Rojdestvensky2 The defendant in that case was the same Platon, through whom the plaintiff in the Ontario case claimed, but the issue was different.
    [Show full text]
  • 10. H. Georgelin Maquetaciûn 1
    10 FROM ORTHODOXY TO GREEKNESS: RUPTURE IN THE “EAST”* ABSTRACT: This article aims at presenting the idea of change within the collective self-understanding of what we are used to designate as the “Greeks”, primarily focusing on the 19th century. Despite the frequent use of the category “Greek” as a diachronic entity, a more minute exami - nation rapidly shows that a constant change of collective self-perception took place. To put it in a nutshell: a Greek-Orthodox, hence religious, group with fuzzy boundaries in terms of ethnicity was replaced by national groups in the 19th century and fully institutionalized with the creation of Balkan modern nation states and in 1923 the Treaty of Lausanne that expelled all Greek-Orthodox people from Modern Turkey and Muslims from Greece in a compulsory exchange of population (with minor exceptions). Despite this population engineering, the only real success of nationalism in the region, cultural traces among today’s Greek population still bear an ironical or nostalgic testimony for what used to be “Greek”, that is rômáiiko, before this lethal ideological rupture. KEY WORDS: Orthodoxy, Nationalism, Mediterranean, State, Empire, Greeks, Turks, Language, Anatolia. RESUMEN: Este artículo tiene por objetivo presentar la idea de cambio dentro de la concepción colectiva que de sí mismos han tenido quienes solemos denominar “griegos”, con especial atención al siglo XIX. A pesar del frecuente uso de la categoría “griego” como entidad diacrónica, un análisis más minucioso evidencia al instante que se ha * This text is dedicated to Alberto Conejero López whose intellectual company in Athens made research refreshingly livelier.
    [Show full text]
  • The Documents of the Great and Holy Council 2016.Pdf
    THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH Crete 2016 THE DOCUMENTS OF THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH Contents THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH ............................................................. 1 ENCYCLICAL OF THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH Crete 2016 ................ 2 MESSAGE OF THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH ..................................... 19 THE IMPORTANCE OF FASTING AND ITS OBSERVANCE TODAY ............................................................ 23 RELATIONS OF THE ORTHODOX CHURCH WITH THE REST OF THE CHRISTIAN WORLD ....................... 26 AUTONOMY AND THE MEANS BY WHICH IT IS PROCLAIMED .............................................................. 31 THE ORTHODOX DIASPORA .................................................................................................................. 33 THE SACRAMENT OF MARRIAGE AND ITS IMPEDIMENTS .................................................................... 38 THE MISSION OF THE ORTHODOX CHURCH IN TODAY’S WORLD ......................................................... 41 1 THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH Crete 2016 ENCYCLICAL OF THE HOLY AND GREAT COUNCIL OF THE ORTHODOX CHURCH Crete 2016 In the Name of the Father and of the Son and of the Holy Spirit With a hymn of thanksgiving, we praise and worship God in Trinity, who has enabled us to gather together during the days of the feast of Pentecost here on the island of Crete, which has been sanctified by St. Paul,
    [Show full text]
  • Church Crawling
    Church Crawling with Barbara Pym ‘Her books are indubitably “churchy”, partly in the sense that church-going frequently occurs and clergymen are among her best characters, and partly from the tacit and unproselytizing assumption that the world divides into those who do and those who do not attend their parish church. The ethos is always decently Anglican, but this too is taken for granted and no hint of doctrinal or emotional problems is intruded upon the reader. Religion, for Miss Pym’s characters, involves no anguish of conscience (“social” or personal), no dark night of the soul, but decisions about what vestments should be worn on Mid-Lent Sunday, what shall be served for luncheon on Fridays in the clergy-house, who is to query that enigmatic entry in the Church accounts, and “that rather delicate affair of the altar brasses and the unpleasantness between Miss Jenner and Miss Beard”. … Her treatment of religion suggests, in fact, a rather unusually strong, though reserved, religious sense. (Robert Smith, ‘How Pleasant to Know Miss Pym’, Ariel, Vol. 2 No. 4, October 1971, p. 66; quotation from Some Tame Gazelle) ‘Barbara was brought up and remained throughout her life a member of the Church of England, and to her all its churches were places of devotion and interest. When after War service and her mother’s death she came to live with her sister in London, and “already well into churchgoing” as her sister has written, she became a regular worshipper at St Gabriel’s Church, Warwick Square, Pimlico. … ‘About this time [ca.
    [Show full text]
  • Whose Tradition?: Adapting Orthodox Christianity in North America By
    Whose Tradition?: Adapting Orthodox Christianity in North America by © Lydia Bringerud A thesis submitted to the School of Graduate Studies In partial fulfillment of the Requirements for the degree of Doctor of Philosophy. Department of Folklore Memorial University of Newfoundland May 2019 St. John’s Newfoundland For my Naşa Karin-Irina Doehl, proud feminist and Orthodox Christian, to whom I owe so much. May her memory be eternal. ii Abstract Focusing on three Orthodox Christian communities – St. Paraskeva and St. Luke in Midwestern US, and St. Nicolas in Atlantic Canada – this thesis examines the complex cultural dynamics surrounding Orthodox Christianity in North America. I explore the ways believers, both the Orthodox-born and new converts, negotiate with an ancient faith in a contemporary society where this faith may appear counter-cultural. Building on Leonard Primiano’s (1995) theory of vernacular religion, I propose the concept of vernacular theology to shed light on these processes. Despite the illusion of theology as the exclusive purview of clergy, laypeople exercise interpretive agency to creatively adapt doctrine to their individual life circumstances. Considering the significant role of Church history in the religious choices and experiences of my consultants, I begin with a historical overview of Orthodox Christianity, from its origins in the Roman Empire to the present day, including its path to North America. The themes of empire, romantic nationalism, anti-Westernism, and Communism that have historically shaped this faith are explored specifically in Romania, Russia, Serbia, and Ukraine, the home countries of my Orthodox-born participants. I analyze the Orthodox Church’s response to globalization and how this may affect the future of the Church in North America.
    [Show full text]
  • Dissertation
    DISSERTATION Titel der Dissertation „Andrei Şaguna and ‘The Organic Statute’“ Verfasserin Mag. Maria Stan angestrebter akademischer Grad Doktorin der Rechtswissenschaften (Dr. jur.) Wien, 2009 Studienkennzahl lt. Studienblatt: A 083 101 Dissertationsgebiet lt. Studienblatt: Rechtswissenschaften Betreuer: Univ. Prof. DDr. Ludger Müller [Betreuung zurückgelegt] TABLE OF CONTENTS PREFACE………………………………………………………………………………5 0. INTRODUCTION…………………………………………………………………..7 0.1 Overview of the research on the topic………………………………………………7 0.2 The period under research………………………………………………………….12 0.3 The sources………………………………………………………………………...12 0.4 Content and method ……………………………………………………………….14 I. HISTORICAL BACKGROUND………………………………………………….17 I.1 A historical outline of Transylvania until the end of the seventeenth century..17 I.1.1 From the Dacian State up to the Reform…………………………………………17 I.1.2 The Reform and its consequences in Transylvania………………………………24 I.2 Transylvania - a province of the Habsburg Empire……………………………28 I.2.1 Centralism and standardization versus historical privileged……………………..29 I.2.2 The church Union and its socio-political and religious consequences..………….34 I.2.3 The Orthodox Church after 1700; Canonical-jurisdictional matters……………..40 I.2.4 The ecclesiastical and social-political frame in the first half of the nineteenth century...............................................................49 II. THE FIRST YEARS OF ANDREI ŞAGUNA’S LIFE AND HIS ACTIVITY AS A VICAR-ADMINISTRATOR OF THE EPARCHY OF SIBIU …...………..57 II.1 Family roots……………………………………………………………………....57
    [Show full text]
  • An Ontological History of Ecclesial Union
    AN ONTOLOGICAL HISTORY OF ECCLESIAL UNION by SEAN PAUL FREDSTI Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject of CHURCH HISTORY at the UNIVERSITY OF SOUTH AFRICA SUPERVISOR: PROFESSOR MOKHELE JOHANNES SINGLETON MADISE August 2019 To my wonderful wife, Robin A woman with a beautiful and precious spirit. She has shown me the meaning of courage in her devotion and has been my dear colleague in the adventure of life. ii Contents 1 Chapter 1 - A Critical Historical Survey, revealing what it is to be Church ............................. 1 1.1 Early Admonitions ............................................................................................................... 1 1.2 Early Schisms ....................................................................................................................... 9 1.3 Councils of Unity ............................................................................................................... 21 1.3.1 The Council of Jerusalem ......................................................................................... 22 1.3.2 The First Council of Nicaea ...................................................................................... 23 1.3.3 The First Council of Constantinople ......................................................................... 25 1.3.4 The Council of Ephesus ............................................................................................ 26 1.3.5 The Council of Chalcedon .......................................................................................
    [Show full text]