Cyprus 2016 International Religious Freedom Report
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Monastery of Kykkos
Monastery of Kykkos 1 The monastery of the Virgin of Kykkos is located at an altitude of approximately 1,200 meters, about one kilometer from mountain Kykkos, a 1,318 m high peak in the western part of the Troodos range. That peak is also known by the name Throni or Throni of Panagia. The monastery is the most famous and rich among the active Cypriot monasteries of our time. It is also one of the most important in terms of history as well as national and social work. The Holy Monastery of Panagia of Kykkos was founded around the end of the 11th century by Byzantine Emperor Alexios I Komnenos, and since then has housed the icon of the Virgin reputedly painted by Apostle Luke. According to the tradition concerning the establishment of the Monastery, a virtuous hermit called Esaias used to live in a cave on the mountain of Kykkos. One day, Manuel Boutomites, the Byzantine governor of the island, who was spending his summer holidays at a village in the Marathasa valley went hunting and was lost in the forest. He came upon the hermit and asked him how he could go back. Esaias wished to avoid all things of this world and so did not reply. His attitude angered Boutomites, who resorted to verbal and even physical abuse. Shortly afterwards, Boutomites was taken ill with an incurable disease. This led him to recall his inhuman behaviour towards Esaias and asked God to make him well so that he could go to the hermit and ask him for his forgiveness. -
The Sacraments of the Assyrian Church of the East
1 The Sacraments of the Assyrian Church of the East The Sacraments of the Assyrian Church of the East Most Rev. Mar Awa Royel Bishop of California First and foremost, in the Western theological jargon the word ‘sacrament’ is spoken of. It comes from the Latin sacramentum, which originally denoted a sacred oath; in general, it was the oath that a Roman soldier gave to Caesar upon the soldier’s inscription in the Roman army.1 It had, therefore, a sacred tone to it—one solemnly vowed to uphold and defend Caesar and the Roman Empire. In the Greek-speaking East, the word for sacrament is mysterion, and in its origins, it refers to the sacred, secret Mystery Cults of the Greek religion (the secret rites of ‘Bacchius’ come immediately to mind). Only those inducted into these sacred rites would be able to know the ‘mystery’ and what it entails. The Assyrian Church of the East makes use of the term rāzā to denote ‘sacrament’ or ‘mystery.’ It comes from the Middle Persian (Pahlavi) term ‘raz,’ meaning something concealed; hidden.2 It must have made its way into Assyrian and then Aramaic sometime in the 4th or 5th century B.C.3 A rāzā, or sacrament, is essentially a mystery through which God acts to impart to us his grace, but we don’t know how this happens. However, we do feel the 1 The first Christian writer to use the word ‘sacrament’ was Tertullian (3rd century), who explained that through Baptism we are ‘enlisted’ into the army of Christ. -
Master Thesis-Cyprus.Final
MORTUARY PRACTICES IN LC CYPRUS A Comparative Study Between Tombs at Hala Sultan Tekke and Other LC Bronze Age Sites in Cyprus Marcus Svensson Supervisor: Lovisa Brännstedt Master’s Thesis in Classical Archaeology and Ancient History Spring 2020 Department of Archaeology and Ancient History Lund University Abstract This thesis investigates differences and similarities in the funerary material of Late Bronze Age Cyprus in order to answer questions about a possible uniqueness of the pit/well tombs at the Late Bronze Age harbour city of Hala Sultan Tekke. The thesis also tries to explain why these features stand out as singular, compared to the more common chamber tomb, and the reason for their existence. The thesis concludes that although no direct match to the pit/well tombs can be found in Cyprus, there are features that might have had enough similarities to be categorised as such, but since the documentation methods of the time were too poor one cannot say for certain. The thesis also gives an explanation of why not more of these features appear in the funerary material in Cyprus, and the answer is simply that the pit/well tombs were not considered to be tombs but wells. Furthermore, direct parallels to the pit/well tombs can be found on mainland Greece, first and foremost at the south room of the North Megaron of the Cyclopean Terrace Building at Mycenae but also at the Athenian Agora. Key Words Hala Sultan Tekke, Late Cypriote Bronze Age, pit/well tombs, chamber tombs, shaft graves, Mycenae. Acknowledgements This thesis is entirely dedicated to the team of the New Swedish Cyprus Expedition, especially Jacek Tracz who helped me restore the assembled literature in a time of need, and to Anton Lazarides for proofreading. -
The Vakf Institution in Ottoman Cyprus
Ottoman Cyprus A Collection of Studies on History and Culture Edited by Michalis N. Michael, Matthias Kappler and Eftihios Gavriel 2009 Harrassowitz Verlag · Wiesbaden ISSN 0932-2728 ISBN 978-3-447-05899-5 The Vakf Institution in Ottoman Cyprus Netice Yıldız * Introduction: The legacy of Vakf in Cyprus The pious foundations, called vakf (Turkish: vakıf ) or evkaf (plural) in Cyprus were launched on 15 th September 1570 by converting the cathedral of the city into a mosque and laying it as the first pious foundation in the name of the Sultan followed by others soon after. Since then it has been one of the deep-rooted Ottoman institutions on the island to survive until today under the office of the Turkish Cypriot Vakf Administration (Kıbrıs Türk Vakıflar Đdaresi) (Fig. 1). Alongside its main mission to run all the religious affairs and maintain all religious buildings, it is one of the most important business enterprises in banking, farming and tourism sectors as well as the leading philanthropy organisation in the Turkish Cypriot society. Among its most important charity works is to provide support and service to people of low income status by allocating accommodation at rather low cost, or to give scholarships for young people, as it did in the past, using the income derived from the enterprises under its roof and rents collected from its estates. Besides this, the institution incorporates a mission dedicated to the preservation and restoration of the old vakf monuments in collaboration with the Department of Antiquities and Monuments. Another task of the vakf was to ensure the family properties to last from one generation to the others safely in accordance with the conditions of the deed of foundation determined by the original founder. -
“Religious Freedom and Holy Sites in the Republic of Cyprus”
“Religious Freedom and Holy Sites in the Republic of Cyprus”. “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.” (Article 18, UN Universal Declaration of Human Rights) Cyprus possesses a unique history and an ancient civilization that dates back to 9000 BC. Thanks to its geographical location close to the Holy Land, it was one of the earliest countries to embrace Christianity: in 45 AD, when the Apostles Paul, Barnabas and Mark travelled to the island and preached the gospel. It is for this reason that the whole island resembles an open museum of Christian Art, with a huge number of churches and monasteries in urban rural and mountainous areas, frequently decorated with mosaics, murals and icons from every historical period. In Cyprus, the religion of the vast majority of the population – 80% – is Orthodox Christian, while 18% are Muslims and 2% is Maronite Christians, Armenians and Latins. Throughout history, the island’s religious communities coexisted and cooperated together without so much as a single religious conflict! On the contrary, the degree of mutual respect and acceptance was such that, in the towns and villages of Cyprus, Christian churches frequently stood next to Muslim mosques. People lived together, side by side, they took part in one another’s celebrations and they shared one another’s joys and sorrows. This long tradition of peace and friendship among the island’s communities was shattered and mortally wounded by the tragic events of 1974. -
The Great and Holy Synod and Why It Is Important for Orthodoxy
The Great and Holy Synod And Why It is Important for Orthodoxy Background Information—The Ecumenical Councils In the year 325, the Emperor Constantine convened the First Ecumenical Council in Nicea. Why? To put order where there was chaos. In the first three centuries of Christianity, the church was underground and persecuted. When Christianity became the legal religion of the Roman Empire in the early 4th century, as the churches of the various cities began communicating openly, there was disagreement, even scandal and heresy, because there was not agreement on basic tenets of the faith. The First Ecumenical Council gathered all the bishops of all the churches together, and after deliberation and prayer, the result of this Council was the Nicene Creed (our confession of faith) and the Canon of Scripture. Between 325 and 787, seven such Councils were held, which have given us the backbone of our Orthodox theology and praxis. For a Council to be truly “Ecumenical”, it means that all the churches are involved. Following the Great Schism in 1054, and now the further fracturing of Christianity into thousands of denominations, it is not possible to have a Council that is truly “Ecumenical.” The Autocephalous Churches In the Ancient Church, there were five “Patriarchates”—Rome, Constantinople, Jerusalem, Antioch and Alexandria. It is not the Orthodox “tradition” to have one “pope” who speaks infallibly for the whole church. Rather, our system of governance is “collegial” or “synodical.” There were, in the beginning, five autocephalous, or self- governing churches, each being led by a “Patriarch.” The Patriarch of Constantinople is recognized as the “Ecumenical Patriarch.” While he does not have administrative authority over the “Autocephalous” Churches, when all the churches gather together, he sits as the “first among equals.” The Seven Ecumenical Councils, or Synods, were convened under the “synodical” system that was the “tradition” among the ancient Patriarchates. -
From Small States to Universalism in the Pre-Islamic Near East
REVOLUTIONIZING REVOLUTIONIZING Mark Altaweel and Andrea Squitieri and Andrea Mark Altaweel From Small States to Universalism in the Pre-Islamic Near East This book investigates the long-term continuity of large-scale states and empires, and its effect on the Near East’s social fabric, including the fundamental changes that occurred to major social institutions. Its geographical coverage spans, from east to west, modern- day Libya and Egypt to Central Asia, and from north to south, Anatolia to southern Arabia, incorporating modern-day Oman and Yemen. Its temporal coverage spans from the late eighth century BCE to the seventh century CE during the rise of Islam and collapse of the Sasanian Empire. The authors argue that the persistence of large states and empires starting in the eighth/ seventh centuries BCE, which continued for many centuries, led to new socio-political structures and institutions emerging in the Near East. The primary processes that enabled this emergence were large-scale and long-distance movements, or population migrations. These patterns of social developments are analysed under different aspects: settlement patterns, urban structure, material culture, trade, governance, language spread and religion, all pointing at population movement as the main catalyst for social change. This book’s argument Mark Altaweel is framed within a larger theoretical framework termed as ‘universalism’, a theory that explains WORLD A many of the social transformations that happened to societies in the Near East, starting from Andrea Squitieri the Neo-Assyrian period and continuing for centuries. Among other infl uences, the effects of these transformations are today manifested in modern languages, concepts of government, universal religions and monetized and globalized economies. -
The Greek Church of Cyprus, the Morea and Constantinople During the Frankish Era (1196-1303)
The Greek Church of Cyprus, the Morea and Constantinople during the Frankish Era (1196-1303) ELENA KAFFA A thesis submitted to the University of Wales In candidature for the degree of Doctor of Philosophy School of History and Archaeology University of Wales, Cardiff 2008 The Greek Church of Cyprus, the Morea and Constantinople during the Frankish Era (1196-1303) ELENA KAFFA A thesis submitted to the University of Wales In candidature for the degree of Doctor of Philosophy School of History and Archaeology University of Wales, Cardiff 2008 UMI Number: U585150 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U585150 Published by ProQuest LLC 2013. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 ABSTRACT This thesis provides an analytical presentation of the situation of the Greek Church of Cyprus, the Morea and Constantinople during the earlier part of the Frankish Era (1196 - 1303). It examines the establishment of the Latin Church in Constantinople, Cyprus and Achaea and it attempts to answer questions relating to the reactions of the Greek Church to the Latin conquests. -
The Naqshbandi-Haqqani Order, Which Has Become Remarkable for Its Spread in the “West” and Its Adaptation to Vernacular Cultures
From madness to eternity Psychiatry and Sufi healing in the postmodern world Athar Ahmed Yawar UCL PhD, Division of Psychiatry 1 D ECLARATION I, Athar Ahmed Yawar, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. Signed: 2 A BSTRACT Problem: Academic study of religious healing has recognised its symbolic aspects, but has tended to frame practice as ritual, knowledge as belief. In contrast, studies of scientific psychiatry recognise that discipline as grounded in intellectual tradition and naturalistic empiricism. This asymmetry can be addressed if: (a) psychiatry is recognised as a form of “religious healing”; (b) religious healing can be shown to have an intellectual tradition which, although not naturalistic, is grounded in experience. Such an analysis may help to reveal why globalisation has meant the worldwide spread not only of modern scientific medicine, but of religious healing. An especially useful form of religious healing to contrast with scientific medicine is Sufi healing as practised by the Naqshbandi-Haqqani order, which has become remarkable for its spread in the “West” and its adaptation to vernacular cultures. Research questions: (1) How is knowledge generated and transmitted in the Naqshbandi- Haqqani order? (2) How is healing understood and done in the Order? (3) How does the Order find a role in the modern world, and in the West in particular? Methods: Anthropological analysis of psychiatry as religious healing; review of previous studies of Sufi healing and the Naqshbandi-Haqqani order; ethnographic participant observation in the Naqshbandi-Haqqani order, with a special focus on healing. -
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. -
Larnaka Salt Lakes
The Larnaka Salt Lakes are a unique Medi- Cultural Heritage terranean landscape fashioned over thou- Um Haram shrine - Hala Sultan Tekke sands of years through the coexistence of Archaeological sites The shrine was built in 648, in the place where Um Haram died LARNAKA SALT LAKES humans and nature. It is a landscape that In the broader area of Hala Sultan Tekke, two important archae- after falling off her mule during the first Arabic raids on Cyprus. combines the natural beauty of the salt lakes ological sites can be found. The first is the prehistoric settlement According to tradition, Um Haram was a relative of the Prophet –and an ecologically important biotope– with Muhammad. Upon hearing of her death, the Caliph Moavia, who Where nature and people near the Tekke, a cosmopolitan harbour town dating from the led these Arabic raids on the island in the 7th century AD, ordered a unique human heritage. The natural and Late Bronze Age (2nd millennium BC), and one of the earliest walked together the construction of the shrine. Today, the Tekke is an important cultural are closely intertwined around the known places of political organisation in Cyprus. Found near the place of pilgrimage for Muslims, as it is one of the holiest of Is- for millennia lakes; the physical environment having been village of Dromolaxia, the site location is today known as Vyza- A second important archaeological site was discovered during lamic sites after Mecca, Medina and AlAqsa Mosque in Jerusa- shaped by local traditional practices greatly kia. Several studies indicate that the adjoining salt lake was nav- restoration works at the Hala Sultan Tekke in 2002, directly lem. -
Questions for Hala Sultan Tekke
Questions for Hala Sultan Tekke Instructions: Answer the following story questions in complete sentences as you will be sharing this story with your cartography team. 1. What is the name of the woman that is the close friend or relative of the prophet Mohammad? Umm Haram is the close friend or relative of the prophet Mohammed. 2. What is the reason in the story that the Arabs wanted to take over the Mediterranean region? The Arabs want to expand their empire. 3. What way is the expansion of the Arabian civilization similar to the territory expansion of the ancient civilizations of Egypt, Indus, and China? They use armies to expand for land and trade opportunities. 4. What was the promise Mohammed made to Umm Haram when he visited her home? Umm Haram would be among the first to fight to conquer the islands. 5. What type of animal Umm Haram was riding during the victory parade into the heart of Cyprus? Umm Haram rode a donkey. 6. What was the name of the group of people that attacked the Arabs during their victory parade? The Genoese were the group of people that attacked the Arabs. 7. What type of injury did Umm Haram sustain during the victory parade? Umm Haram sustained a broken neck 8. What happened to Umm Haram as a result of her injury? Umm Haram died as a result of her injury. 9. What might have happened to Cypriot history if Umm Haram and the other Arabs had not been attacked? Answers will vary. Ex. Cypriot history might have come from Arabia instead of Greece.