Orthodox Church Research Articles

Comparison Regarding the Carbon Footprint of Various Sustainable Seismic Consolidation Solutions for Romanian Orthodox Churches

In Romania, there are numerous Orthodox churches, many of which are historical monuments of great cultural value that have suffered multiple degradations over time due to various natural or man-made reasons. In a context that is currently increasingly focused on environmental protection, we aim to analyse the carbon footprint of several different consolidation proposals to an Orthodox church with structural deteriorations (and more) and the equivalent impact if a similar building were erected with new materials. The research is proposed to be a stepping stone for determining the sustainability of interventions for orthodox churches, as the existing literature is scarce when it comes to the emissions of these churches and there is no norm to prevent unsustainable interventions. The Orthodox Church “Sfintii Voievozi”, the subject of the analysis, is in the city of Tg. Jiu, Gorj County. The construction was documented to be between 1748 and 1764 and is a historical monument listed in the LMI GJ-II-m-A-09189 registry. The architectural solutions for the church and the structural elements that comprise the load-bearing system are presented. A detailed investigation was conducted to determine structural and non-structural degradations, specifying the main causes that have produced them. With regard to consolidation solutions, two options are presented and compared in this paper: Alternative I—minimal intervention and Alternative II—maximal intervention, both of which are reversible. The carbon footprint calculation was carried out for both options, determining the associated material consumption, and compared to the carbon footprint for the case of a new construction. In conclusion, the consolidation methods with a minimal degree of intervention is recommended as the “most environmentally friendly”, considering carbon emissions when comparing the options.

Development of the Muslim Community of the Republic of Tatarstan in 2023

The article deals with the development of the Muslim community of the Republic of Tatarstan (RT) in 2023. The author continues a series of books and articles exploring the Muslim community of Tatarstan from the 2000s up to the early 2020s. Special attention is paid to the problems of Islamic finances; contacts between the leadership of the Russian Orthodox Church and the secular and Muslim religious leadership of the Republic of Tatarstan as well as with the activities of the Spiritual Administration of Muslims of the Republic of Tatarstan in the new regions of Russia and in support of the Special military operation.

Dendrochronological examination of the Assumption of the Virgin Mary orthodox church in the village of Pades, Greece

The current study is a dendrochronological analysis of the wood from the church of the Assumption of the Virgin Mary, Pades, Greece which was built towards the end of the 18th century according to historical sources. Our tree-ring analysis shows that the date, 1784, given on the inscription at the main entrance of the church probably documents the year when the construction works began, and that there were several construction stages of the structural and decorative elements of the church until the early 19th century. Moreover, the oldest (reused) timber elements that were identified through our dendrochronological study date back to the first half of the 15th century and may indicate the first traces of the construction activity in and around Pades. The dendrochronological study enabled the development of three local reference chronologies for the Epirus region. The timespan for the developed chronologies for the church in Pades is: 1262-1825 for Pinus heldreichii (Bosnian pine), 1295-1854 for Pinus nigra (Black pine), and 1571-1767 for Quercus sp. (Deciduous oak).

Socinianism and Tacitism: tracing the path to secular thought in early modern religious and political discourse

ABSTRACT This study delves into the unexplored intersection of Socinianism, a religious movement challenging Christian orthodoxy in the Early Modern period, and Tacitism, a political discourse inspired by Tacitus. Both fostered critical thinking, intertwining in nuanced ways. Socinianism’s theological skepticism questioned established beliefs, while Tacitism scrutinized historical and political accounts. Their controversial nature resulted in covert existence among elite intellectuals, shaping socio-political discourse. Socinianism’s theological nonconformity, akin to Tacitism’s critique of traditional political narratives, often sparked conflicts with authorities, revealing the intricate relationship between religion and politics in the Early Modern Era and influencing the development of secular thought.

The Principle of Harmony Among the Orthodox Churches and Its Disruption

The Principle of Harmony Among the Orthodox Churches and Its Disruption

Churches in the 2020 elections and political protests in Belarus: raising voices at the time of uncertainties and turmoil

ABSTRACT In 2020, the religious factor turned out to gain importance to both protest mobilizations and to government repression in Belarus, where the initiatives of religious groups had fostered collective action in the state system that was punitive against any dissent. This happened for the first time in the country, which had been affected by the legacies of Soviet anti-religious policies. The forms of protest that churches could suggest fitted neatly into the non-democratic settings of Belarus, providing a necessary opportunity structure for otherwise forbidden mobilizations. Analyzing the attitudes of the Orthodox, Catholic, and Protestant Churches toward the events of 2020 in Belarus, this research note discusses why their social contract with the authoritarian regime was broken. We argue that the churches’ stance and the role they played at a time of political turmoil confirmed their status as influential non-state actors who are capable of having their say in the rough circumstances of an authoritarian and repressive political regime. At the same time, it has also confirmed the limits of the authoritarian state to influence religious institutions and the growing opportunities for clergy and laypeople from these institutions to have a common say on important issues of moral and ethical dimensions, inspired by Christian principles and values.

Politics of Secularism in Ethiopia: Repression or Co-option towards the Ethiopian Orthodox Tewahido Church?

Secularism in Ethiopia has not been practiced as stipulated in the 1995 Constitution of the Federal Democratic Republic of Ethiopia (FDRE): separation of state and religion. Instead, consecutive regimes, since the introduction of secularism, have employed a tactic of co-option and repression towards the Ethiopian Orthodox Tewahido Church (EOTC) to meet their political objectives. This research article addresses the nature and manifestation of government intervention in the EOTC through either co-option and/or repression, with a special emphasis on the post-2018 regime. The study argues de-facto secularism in Ethiopia is far from the essence of separation of state and religion; it is a new version of religion industriously implemented by governments to upgrade the Orthodox Church in a way that fits with the political system. The secular regimes co-opted and repressed the church conditionally at any cost to the institution through a Machiavellian approach. The study also finds that the prosperity-led regime was actively involved in the internal affairs of the church in the early days through co-option in the name of reconciliation with the exile synod. In the later days, via repression, massive killings of orthodox followers, burning of churches, and restrictions on the church's annual ceremony, as in the case of Epiphany and Meskel (Demera), the regime oppressed the church.

Vladika bački Irinej i odnosi između Srpske pravoslavne crkve i države (1944–1955)

The aim of this paper is to examine the relationship between the Serbian Orthodox Church and the Yugoslav state in Vojvodina and Bačka in the context of the new communist regime’s treatment of the bishop of Bačka, Irinej Ćirić, from the time of the bishop’s liberation (1944) until his death (1955). Irinej was imprisoned under house arrest for 17 months shortly aft er the partisans captured Novi Sad due to his connections to the Hungarian occupation regime. Upon his release, he was attacked and beaten by a group of locals in Odžaci in 1946. This event, known as the ”Odžaci Affair”, was one of the contentious issues that burdened relations between the church and the state for a long time. The research also looks at how the Diocese of Bačka operated from 1944 to 1955, the attitudes of the clergy - who were closely monitored by the secret service and under pressure from the new authorities - and Irinej and his associates’ positions on certain political and ecclesiastical issues. It also examines at how these issues were resolved through mutual adaptation and a shift in the state’s attitude toward the church.

Newcomers Learning Religious Ritual

In  this article, we explore the learning of newcomers in a religious community through a micro-sociological approach, making use of Jean Lave and Etienne Wenger’s (1991) notion of “legitimate peripheral participation” to conceptualize initial stages of inclusion and involvement in social practice. Our case study concerns Orthodox Christianity and is based on material gathered through fieldwork in a course targeting potential new members organized by a Finnish Orthodox parish. In the analysis, we inquire into how beginners learn skilful participation in Orthodox liturgical life, and specifically embodied ritual conduct. This learning takes place primarily through participation in real-life divine services. The article highlights challenges faced by beginners in acquiring the embodied repertoire of Orthodox ritual, including adapting to the artistic use of ritual gestures, and negotiating the meanings produced through them. Furthermore, it also illustrates how nuanced dynamics between newcomers and old-timers influence the learning process.

An Orthodox Christian Bridging the Boundaries of Mavlana’s Thought

This essay delves into the phenomenon of the "unveiling of Sufis" and traces Yaman Dede's journey to becoming a dervish within the Mavlavī Order in the Republic of Turkey. The Mavlavī Order, a longstanding Islamic Sufi tradition dedicated to preserving the spiritual teachings of Mevlānā Jalāl ad-Dīn Rūmī and his successors for over seven centuries, faced challenges under Turkey’s secularization policies in 1925. This essay explores the extent to which the Mavlavī Order could practice its religious rituals within the secular framework of the Turkish Republic. Additionally, it examines the compelling appeal of the Mavlavī Order to seekers, worshippers, and intellectuals, a call that resonated deeply with Yaman Dede, a Christian Orthodox individual from Anatolia. Through biographical insights into Yaman Dede's identity quest amidst the backdrop of his conversion story, the essay sheds light on his inner turmoil caused by the clash of two faiths, ultimately leading to personal reconciliation as he embraced the path of a Mavlavī dervish. The latter part of the essay delves into the dynamics of the master-disciple relationship, with a focus on the interaction between Remzi Dede and Yaman Dede as a case study. Furthermore, it explores the enduring intellectual legacy of Yaman Dede and its impact on shaping the contemporary Sufi tradition in Turkey.

Religion, Race, and Letterpress: Orthodox Christians in Nineteenth-Century New York City through the Lens of Kawkab America

Abstract Kawkab America (Star of America) is the first Arabic-language newspaper in America, published in New York City from 1892 to 1908. Founded by Orthodox Christians from Ottoman Syria, the newspaper reported on historical and contemporary events across the globe. In this article, I analyze the representations of religion in Kawkab to reconstruct the ways a Middle Eastern immigrant community perceived religious diversity in nineteenth-century America. Kawkab engaged the contemporary discourses about “world religions” by expanding this category’s boundaries. And by downplaying the theological distinctions between Christian denominations, it represented Syrians as members of an ecumenical Christianity. To further reinforce the value of the Orthodox community as worthy American subjects, the newspaper also commented on morality and piety as universal, cross-confessional norms, which Syrians abided by and guarded. Kawkab’s use of these literary strategies testifies to Syrian Christians’ negotiation of religion, race, and culture in a transnational, diasporic space.

Historical and cultural heritage and public activities of G.-A. P. Shleifer and his family

The purpose of the article is a comprehensive study of the historical and cultural heritage and public activities of Georgy-Olexandr Pavlovich Shleifer, as a representative of the German Shleifer family, who lived in Ukraine in the second half of the ХІХ – early ХХ centuries. The methodology is based on theprinciples of historicism, systematicity, scientificity, authorial objectivity, moderate narrative constructivism, as well as the use of general scientific and special historical methods. Yes, it ensured knowledge of the historical process and social development of the German ethnic group, especially the Shleifer family, based on the principles of dialectics and logic, taking into account the present. Scientific novelty. Рroved that the German ethnic group contributed to the socio-economic and cultural development of the new Motherland. Also, the issue of the relationship between the German and Ukrainian ethnic groups in various spheres was investigated using the example of a representative of the family of Georgy-Olexander Pavlovich Shleifer – an artist, architect, teacher, public figure. According to the results of this study, a positive assessment was given not only to his fruitful work, but also to the entire Shleifer family. Conclusions. The most priority areas of development have been determined, and in the future, this successful experience during the war will be used for the development of Ukraine. The great experience of German architects is clearly visible in the development of large and small cities of Ukraine. Thus, their unique creativity was manifested in the projects of representative industrial buildings and private houses in a wide variety of styles. This is especiallynoticeable in sacred architecture, not only Catholic and Lutheran churches, but also Orthodox churches and synagogues. In particular, a brilliant example is the architectural masterpieces of the famous specialist Georgy-Olexander Pavlovich Shleifer. He owns the projects of entire blocks of ancient Kyiv, religiousbuildings of various denominations, hotels and theaters. Central unique streets and unusual buildings. The capital of Ukraine is bursting with art, culture and incredible mystical stories. Through numerous parks, mysterious buildings, and the fate of Kyiv residents, we get to know it, discover it, and explore it.Prosopographic studies help to comprehensively and more reliably investigate the life and activities of the family and create a family portrait of members of the Shleifer family.

Behavior of Nizhny Novgorod Diocese Clergy during First Russian Revolution

This study examines the behavior of the clergy of the Nizhny Novgorod Diocese regarding the revolutionary events at the beginning of the 20th century. It identifies instances of oppositional behavior and its consequences for the priests of the Nizhny Novgorod Diocese during the period of 1905-1907. The novelty of the research lies in the fact that, for the first time in this article, based on materials from the Nizhny Novgorod Spiritual Consistory, attention is drawn to the anti-government sentiments and actions of representatives of parish clergy of the Nizhny Novgorod Diocese during the first revolution. It is shown that oppositional behavior was not widespread but rather isolated. The author concludes that it manifested as a protest against social injustice, military field courts, in defense of peasants’ rights to land against landlords, urging peasants to disobey authority, non-payment of taxes, church fees, association with politically unreliable individuals, liberal interpretation of the Manifesto of October 17, 1905, and so on. The author believes that the accused priests did not align themselves with a specific political party, except for Father I.I. Vladimirovsky, an archpriest from Arzamas and a deputy of the Second State Duma from the Constitutional Democrats party. It was found that 2 out of 4 cases against priests were dropped. Meanwhile, 3 out of 4 priests were punished by the diocesan authorities with a ban on serving or transfer to other parishes. The findings of this research can be utilized in courses studying the history of the Russian Orthodox Church.

Цивилизационный вызов институту семьи и брака в России: социологический аспект

This article analyzes the nature of the change in basic values in the social system of Russian society. The au-thor uses a civilizational approach to analyze social changes in the institution of family and marriage. From the perspective of the civilizational analysis of the social phenomena faced by the modern Russian family, the so-cial factors affecting millions of families of Russian society as an integral system are actualized. New indicators of the effectiveness of the social institution of family and marriage and their conditionality are related to the structure of human needs in the increasingly complex multicultural process of interaction between different civilizations. The article presents data from the results of regional sociological studies in 2014 and 2022. The object of the study are residents of the Amur region. The relevance of the article is related to the analysis of the rate of spread in the mass consciousness of civilizational values and meanings that are not peculiar to the Eastern Orthodox civilization, to which Russia belongs.

A Thomish Epistemic Cartography of the Question “Can We Know God?”

AbstractThe following article maps the various ways in which the expressions “knowledge” and “to know” are diversely used with reference to the Triune Lord of historic Christian orthodoxy. The reason for this epistemic cartography of Christian grammar stems from a desire to help dissolve and bring quiet to the decades of confusion that have arisen in theological conversation as a function of the failure to specify just what one means by the relevant terms (chiefly, “knowledge” and “to know”) in questions like “Can we know God?” I therefore list the various ways “to know” and “knowledge” are traditionally used to give shape both to the differing versions of the question “Can we know God?” and to their respective answers as displayed within the grammar of the Christian faith. Making use of St. Thomas Aquinas's contributions when helpful, the resulting analysis yields that, though we can truly say it is possible for us to know or have knowledge of God that is of the unitive, conventional, demonstrative, and nominative sort (i.e., the form of the question under those intentional conditions leads to an affirmative answer), we can in no way meaningfully assert the same of definitional knowledge with respect to God. Through God's self‐revelation in/as Jesus Christ, however, I argue that an infallible and superlative expansion of the possibilities for our unitive, conventional, demonstrative, and nominative knowledge of God is on offer.

Relations Between the Soviet Union and the Vatican, According to Soviet Documents

If Stalin’s religious policy underwent radical changes after 1943, when the Moscow Patriarchate was re-established, in the context of post- war international relations and the configuration of spheres of influence, Nikita Khrushchev returns to the attitude of persecuting the Orthodox Church in the Soviet Union since year 1958, the reasons being completely different from those of Stalin. But, towards the middle of the 1960s, a change in the anti-religious attitude took shape in Khrushchevs case as well. An example in this sense are two documents from the Soviet archives, which show Khrushchevs position towards the establishment of relations between the Vatican and the Soviet Union, reflected in the instructions sent by the Soviet leader to the USSR ambassador in Cuba and the meeting with the American journalist Norman Cousins, on which occasion he the issue of the release of the Greek-Catholic archbishop Slipyi was addressed in particular.

Review of the Volume “Filantropie si servicii sociale profesionalizate în Biserica Ortodoxã Românã. Cercetare sociologicã realizatã în Arhiepiscopia Iasilor [Philanthropy and professionalized social services in the Romanian Orthodox Church. Sociological research conducted in the Archdiocese of Iasi]” by Petronela Polixenia Nistor

This paper is a review for the volume ”Philanthropy and professionalized social services in the Romanian Orthodox Church. Sociological research conducted in the Archdiocese of Iaşi” published by PhD Lecturer Petronela Polixenia Nistor at "Alexandru Ioan Cuza" University Publishing House from Iaşi in 2020.

Legal and Canonical Mechanisms for the Oppression of Orthodox Priests during the Communist Regime in Romania. Case Study: Father Arsenie Boca

The Communist regime in Romania sought to subordinate various societal sectors, including the judicial system and religious denominations, to its ideological goals. This study delves into the relationship between the Romanian Orthodox Church and the Communist authorities, highlighting the various legal and canonical strategies employed to exert control over religious entities. Specifically, the research focuses on the Romanian Orthodox Church’s alignment with Communist regulations, leading to legitimacy and canonicity in state interventions. Through an examination of legal sources and archival materials, the study emphasizes the changing dynamics of religious freedom in Romania during the Communist era. An in-depth prosopographical investigation is conducted into the case of Father Arsenie Boca, shedding light on the canonical framework of the Romanian Orthodox Church in the early Communist years and its implications for a modern understanding of this period.

The Controversies of a Dramatic Biography. Bartolomeu Anania’s Mission to America in the Context of the Recalibration of State-Church Relations under Ceaușescu

The study aims to address a sensitive issue in the history of the Romanian Orthodox Church during the Communist period, namely its relations with Orthodox communities in the West, in the context of the recalibration of relations between the State and the Church under Nicolae Ceaușescu. The pretext for this analysis is Bartholomew Anania’s 11 years of activity in America within the Orthodox diocese canonically dependent on the Romanian Patriarchate. Bartolomeu Anania, a cleric with an anti-Communist political past, spent six years in Communist prisons. Only a year after his release in 1965, he was sent to America, a fact that was likely to arouse suspicion in the eyes of his contemporaries, since such a departure was not possible without the consent of the regime in general and the political police in particular. In addition to the favourable political context, in which the Ceaușescu regime was opening up to the West in an attempt to move away from the tutelage of Moscow, Bartolomeu Anania’s departure was made possible by the common interest of the state, who wanted to create instruments of Romanian knowledge and influence in the West, and the Church, who wanted to strengthen the canonical structures dependent on the Romanian Patriarchate.

The Catholic Church in Hungary and Romania during the Communist Dictatorship: A Comparative Analysis

The structure and cultural characteristics of a society are, in the words of Joseph Schumpeter, “like metal” – they bend and melt but do not readily evaporate. My comparative analysis confirms the diagnosis that the everyday presence of dictatorship cannot be adequately described by the standard top-down models of ideologically driven communist power. The substantive differences in developments between Hungary and Romania suggest that external power is only part of the construct, however rigid the hegemonic structure. By looking at the reactions caused by similar effects in different contexts, it becomes clear what has an impact on what. The relationship of the churches to the state in the countries under study includes similarities and differences shaped by distinct historical trajectories that are partly structural and partly situational. In terms of circumstances, Romania’s Orthodox pattern regarding the relationship between the state and the church also determined the relationship with other denominations and sealed the fate of Greek Orthodox Catholics. The measures taken against Roman Catholics, although more or less the same as in Hungary, also tended more towards the state-church model. However, this feature was not the primary cause of the different impact in Romania compared to Hungary. This is because, just as the relationship between church and state differed from country to country, so did the relationship of the churches to their own “national” societies. Further, no matter how tempting it might be to consider the Catholic Church a closed entity, the comparison clarifies that neither the hierarchical division nor the same (Catholic) norm made behaviour uniform. The differences arising from local configurations of the single norm grew more and more evident in the 1950s. All this suggests that state and church strategies and actions were shaped more by the conflict of contexts and pressures to comply than by the tension between the scope of action and the constraints: the differences between Romania and Hungary are explained by the different contexts and the cross-generational ecclesiastical and social patterns A greater historical understanding explains how bishops in Hungary, in line with previous conditions and established practice, hoped for quasi-freedom in church operations through a “partnership” with the state while the Roman Catholic Church in Romania has been operating under exlex conditions for four decades. That does not mean that a rational-legal approach on its own is the key to understanding what has occurred. Under a dictatorship, we can identify deviance, excesses, abuses and arbitrary actions in relation to the law. However, these “models” can only be understood in the context of processes that transcend political history. The behaviour of the authorities in Bucharest towards the Catholic Church has been dramatic compared to other countries under Soviet influence. With the arrests of Áron Márton and Anton Durcovici, the public hierarchy appointed by the Holy See ceased to exist. The elimination of dioceses by the state was also a unique feature. The resistance organised by the Jesuits and Franciscans, with the support of the faithful, successfully paralysed the ecclesiastical administration, which had been put in place due to state intervention after the arrest of Áron Márton. This process was largely due to the church’s strengthened social embeddedness in previous years and its successful adaptation of strategies developed to cope with its minority status. Over the centuries, the Catholic Church in Transylvania has faced a series of challenges that have threatened its very existence. These pressures have also shaped the thinking of its clergy and its relationship with its faithful. The recoveries from crises have led to innovative and flexible adaptation strategies, making the local church “tough” and thus contributing to its management of the next crisis. The mentality of the church, which was minimally domesticated or determined by the secular power, showed fewer Josephine traits than in Hungary. The relationship between church and state tended towards the passive model, while the relationship between church and society tended towards the active model. The Catholic Church’s double minority status in Transylvania during the Communist years – minority as a Hungarian and minority as a Catholic – created an alternative society that did not allow it to abstain entirely from politics. Beyond individual choices, this also made its confrontational position more flexible and its submission more moderate.