Orthodox Church Research Articles

Нужен ли философской антропологии «социогенетический поворот»?

Philosophical anthropology, which arose each time in a specific historical reality, sought to create a universal image of man, calling this process the revelation of his essence. This problem was solved by Russian philosophy, which developed the Orthodox Christian tradition within certain historical boundaries. Modern philosophy, solving this problem, cannot ignore the basic philosophical and anthropological ideas of different civilizations, primarily Eastern, Western and Russian philosophy. The space for their comparison and synthesis can be the semantic conceptual field of sociogenesis, which opens up a universal approach to the formation of a human being as a global cultural and biological species. The sociogenetic approach reveals the opportunity to compare two main essential models of man, which are represented by the version of the self-sufficient individual, which developed in the European Enlightenment, and the version of the conciliar (communal) man, the discussion of which began in Russian philosophy of the 19th century. In the context of sociogenesis, the basis for distinguishing anthropological versions is the opposition of individualistic and communal (conciliar) principles of behavior. A specifi c synthesis of these principles in one or another cultural-historical model appears as a solution to the contradiction between the individual and species model of behavior within the cultural-biological species “human being”. In the natural world, the coordination of individual and species behavior is resolved through the genetic inheritance of species behavior, eliminating the conflict between species and individual. The sociogenetic evolution of a human being has posed the task of searching for species-specifi c universal principles of behavior, which has complicated the solution of the problem of harmonizing species and individual behavior. The complexity of the situation is that human behavior is directed by cultural programs in the context of a sociogenetic search for a species program capable of ensuring the global consolidation of the human species. In this context, philosophical anthropology requires a sociogenetic support, and the appeal to it can be called the “sociogenetic turn” in philosophical anthropology.

Discernment of Holiness and Holy Persons

Abstract In this essay, the author discusses some of the key aspects of the Eastern Orthodox understanding of holiness and holy persons. He highlights humanity’s vocation and destiny in theosis, Orthodox hagiology and the process of canonization, as well as iconography’s role in the discernment of holiness and holy persons.

The Eucharist and Primacy in the Thought of J.-M. R. Tillard

In recent decades, eucharistic ecclesiology has helped advance ecumenical relations, especially between the Catholic and Orthodox Churches. Hence, there is hope that a eucharistic understanding of the Church can help overcome remaining divisions between these two Churches. Universal primacy remains one of the most disputed issues in ecumenical dialogue. Approaching universal primacy from a eucharistic perspective may prove invaluable for resolving ecumenical conflict. Accordingly, this paper seeks to contribute to a eucharistic understanding of universal primacy through a study of the thought of J.-M. R. Tillard, a Catholic theologian and ecumenist, who wrote extensively on the Eucharist, ecclesiology, and primacy.

The Beast Computer of Brussels: An American Invention That Conquered the World

Abstract In 1972, the American Pentecostal preacher David Wilkerson produced a fifty-minute film, The Rapture, depicting “the return of Jesus Christ.” Subtly alluding to the apocalyptic “mark of the beast” (Revelation 13:16–18), the film featured a gigantic computer called “the Beast.” Located in Brussels, the Beast controlled global commerce by tracking every human on earth with numbers “invisibly ‘laser’ tatooed on the forehead or the back of the hand.” Within months of the film’s release, American Evangelical Protestant networks were reporting the existence of the beast computer as an actual fact and spread the story worldwide. By the 1980s, Greek and Russian Orthodox Christians, skeptical of the European Community, eagerly integrated the beast computer into their own eschatologies. The legend demonstrates the dynamism of the American evangelical imagination, which created this flexible symbol of globalization and technology, as well as the power of the global networks that disseminated it.

John Damascene’s Arguments about the Existence of God: A Logico-Philosophical and Religio-Hermeneutic Approach

The Exact Exposition of the Orthodox Faith is perhaps the most logically structured and inspired work not only in the oeuvre of the seventh-to-eighth-century theologian John Damascene, but most likely throughout the entire Greek Patristic literature. As such, the Exact Exposition definitely presents some quite intriguing features, such as the prolific use of logical distinctions, syllogisms, or full-fledged arguments, to name a few. Regarding the latter, John Damascene’s use of certain arguments in order to prove the existence of God not only hold a unique place in Byzantine theology but have also exercised a tremendous influence on Eastern Orthodox apologetics. However, what I would call his rationalization agenda comes not only with merits but with faults as well. It is to both these that the present study draws attention by evaluating them logico-philosophically and interpreting them religio-hermeneutically. What is of special interest is the fact that John Damascene’s logical faults are the most interesting parts of his theologizing.

Non contra, sed supra: “Bulletin of the Russian Student Christian Movement” about believers and the Orthodox Church in the USSR in 1949–1965

Non contra, sed supra: “Bulletin of the Russian Student Christian Movement” about believers and the Orthodox Church in the USSR in 1949–1965

Преодоление последствий глобализации на примере взаимодействия государства и Русской Православной Церкви в информационной сфере

Introduction. The article considers the problem of overcoming the consequences of globalization in the context of informatization of society using the example of interaction between the state and the Russian Orthodox Church in the information sphere. The following methods were used in the study: system analysis, philosophical analysis, interpretation, comparison and synthesis. Theoretical analysis. The State and the Church, as active users of the information resources and technologies available today, have a significant impact on their development. Many hierarchs and laypeople, adhering to “protective” views, represented by an established political course, continue to participate in the media sphere. The participation of the Church and the state makes it possible to maintain political stability in the country. It is pointed out that, on the one hand, the spiritual and moral crisis of modern society is caused by informatization as one of the conditions for its development, but on the other hand, informatization permeates all areas of life and activity, both of the Church and the state, to such extent that neglecting its resources is impossible today. Conclusion. The characteristic features of the Church and the state which, with the help of information resources and technologies, are trying to resist the negative consequences of globalization and Westernization, are highlighted and described. The ways of solving these problems are outlined. It is emphasized that the hierarchy of the Russian Orthodox Church and the state authorities are interested in consolidating efforts aimed at resolving the numerous social contradictions that exist in the information space today.

Approaches towards legal protection for holy places: The example of the Alexander Nevsky Church in the Old City of Jerusalem

Abstract Given the varying degrees of importance that a holy place holds for different parties and the variety of laws used to regulate them, laws pertaining to holy places integrate a broad array of legal, political, social, religious, and economic interests. Acknowledging the difficulty of capturing a singular standard of protection merits examining different existing modalities to discern the means of protection for holy places. A 2022 Israeli District Court case concerning ownership rights over a Russian Orthodox church in the Old City of Jerusalem shall provide the platform for scrutinizing the relevant laws and variety of interests at play for holy places in Israel, providing insights into the importance of accounting for divergent interests in the cultural heritage protection milieu. This article shall highlight the approaches used towards holy place protection in a difficult and complex context, Israel, to better understand heritage protection methods for unique or significant cultural sites in other regions.

Repressed Catholic Priests and Monks during the First Years of the Occupation and Annexation of the Republic of Lithuania: June 1940–June 1941

The subject investigated has not been systematically researched at scientific level until now. The claims made by historians and other authors are fragmented and controversial. However, the publications of historical sources necessary for the subject under research, particularly Volume 1 of the list of names published by the Genocide and Resistance Research Centre of Lithuania, as well as numerous archival documents make it possible to reveal the main features of the reprisals of Lithuanian priests and monastic communities in 1940 and 1941. During the occupation and annexation of the Republic of Lithuania, local Catholic priests, monks and nuns were not among the most important groups of the repressed, i.e. among politicians, white collar workers, officers and public figures. Nevertheless, the registration and surveillance of priests, the cases of the annihilation especially of the Russian Orthodox Church and smaller religious groups of the aggressor country, testify indirectly to the fact that the oppressive apparatus of the Empire that was hostile to religion was getting ready to annihilate the Lithuanian Catholic priests at least as a separate group. The NKVD / NKGB took efforts to win over as many priests as possible. About 115 priests (7.9% of all the priests) were repeatedly summoned to the agencies with this purpose in mind but the result was as poor: 12 of those who promised to arrive (0.8% of all priests, 10.4% of recruited priests), three of them staff workers (0.2% of all priests, 2.6% of recruited priests) showed up. According to the available research results, during the period examined a total number of repressed Catholic priests and monks in Lithuania (of the local Church Province, the part of the Roman Catholic Metropolitan Archdiocese of Vilnius assigned to Lithuania, and Polish refugees) is about 111 persons: 64 (almost 58%) Lithuanian and 47 (over 42%) Polish. From the Lithuanian Church Province or its monasteries and convents 61 persons were repressed, out of whom 53 were diocesan priests, five were monks ordained as priests, three were from monastic communities (one brother and two sisters): 21 from Kaunas diocese, 19 from Vilkaviškis diocese, 11 from Panevėžys diocese, and five from Kaišiadorys and Telšiai dioceses each; all of them were Lithuanians. From the Lithuanian part of the Roman Catholic Metropolitan Archdiocese of Vilnius and the monastic communities based there, about 15 priests (three Lithuanian and 12 Polish) were subject to repression; fewer than half of them were priests, the others were nuns. Taking together the instances in the parts of the Metropolitan Archdiocese of Belarus and Poland, based on the facts from a longer period (from September 1939 until July 1941), the number of the repressed priests in the archdiocese is at least 62 persons: 34 were refugees who suffered from repression; about 27 of them were nuns. The number of people who suffered greatly, i.e. were imprisoned and exiled before Hitler’s war against the “Bolsheviks” were at least 57 Lithuanian Catholic priests and monks (from the local ecclesiastical province and the part of the Roman Catholic Metropolitan Archdiocese of Vilnius). The number of Lithuanian priests – 17 – who were killed by the retreating Soviet Army troops at the first stage of the war between Nazi Germany and the USSR that has been known for a long time remains the same. Nevertheless, counting the priests killed not only in the Lithuanian Church Province and in the part of the Vilnius Archdiocese that belonged to Lithuania but also analogous facts from the parts that belonged to Belarus and Poland, the number of the victims of this category amounts to at least 26. The war that broke out between Hitler and Stalin opened the road to freedom for some priests and members of the monastic community. Between 16 and 18 priests were liberated or freed themselves from prisons in Lithuania, while most of Polish priests who were taken to forced labour camps or exiled were granted an amnesty; later they joined Polish army units and became chaplains. The number of arrested, imprisoned, taken to forced labour camps and exiled priests and members of monastic communities is much higher than those who promised to collaborate with the KGB and joined the staff, which demonstrates that the Lithuanian clergy as well as those who arrived from Poland avoided collaborating with the occupying powers; almost all of them resisted, did not succumb to this temptation and did not act under compulsion.

Секта христововеров в Украинской ССР

The article is devoted to the history of the oldest Russian sect of Hristovovery or Khlysty on the territory of Ukraine during Soviet times. The purpose of the work is to explore the existence of the Khlysty sect in the Ukrainian SSR, to consider some of the features of the spread of the sect and the details of its rituals. The source base of the research was unpublished operational documents of Ukrainian archives. Special studies devoted to the sect of Christ-believers in Ukraine during the Soviet period were not found. The article applies a materialistic understanding of history, which requires consideration of historical phenomena in development, in the unity of the logical and historical, i.e. in the unity of material and spiritual factors. In the course of the work, it was established that the Khlysty sect was recorded on the territory of the future Ukraine from the first half of the 18th century and spreads across those regions where the Great Russian population lived compactly: in Old Believer settlements in Starodubye (the future Chernigov region), in the Azov region. West of the Dnieper, the sect of Christian believers is not fixed. In Soviet times, state security agencies regularly reported the existence of Christian believers in the same areas where they existed in the pre-revolutionary period. A feature of the Christian faith in Soviet times was the merger of the sect with Orthodox movements that were in opposition to both the Soviet regime and the official Russian Orthodox Church.

Transformation of the Model of State-Confessional Relations in Belarus at the End of the 19th Century – 1917

Introduction. The article describes the process of transformation of state-confessional relations in the Belarusian lands as part of the Russian Empire from the end of the 19th century to 1917. Methods and materials. To obtain verified results, the study is based on the analysis of administrative and regulatory materials, office documents of the Mogilev diocese, and domestic and foreign historiography. The study was conducted using an interdisciplinary methodology: historical-typological and historical-comparative methods, formal-legal, and the method of interpretation of legal norms were used. In addition, to identify the features of the socio-political discourse on the issue of changes in state-church relations, discourse analysis was used. Analysis. The historically established model of a religious state with the dominance of the Orthodox Church in the Russian Empire was established in the 19th century on Belarusian lands with a different confessional structure and traditions of state-church relations. The author noted a tendency to transition from the model of a religious state to the model of a secular state – in the period March – October 1917, the Provisional Government tried to establish an identification model of a secular state. This model corresponded to the religious system of Belarusian society with the dominance of the Orthodox Church and the expectations of socio-political actors and also ensured the implementation of religious rights and freedoms of adherents of other religions but was not fully implemented due to the transfer of power to the Bolshevik Party in October 1917. Results. Transformational processes in state-confessional relations in the Belarusian provinces took place in the direction from the model of a religious state to the model of a secular state as accompanying changes in the political system of the Russian Empire. Internal factors in the development of the state-confessional system of the Russian Empire, as well as the peculiarities of the confessional environment of the Belarusian provinces (diversification of the religious structure of Belarusian society, limitation of the rights of traditional actors rooted in the Belarusian religious environment, confessional dualism “Orthodoxy-Catholicism”), did not play a significant role in the transformation processes.

The crisis of the Russian Orthodox Church through the prism of russian-ukrainian war (based on interviews and publications of Andrey Kuraev)

The crisis of the Russian Orthodox Church through the prism of russian-ukrainian war (based on interviews and publications of Andrey Kuraev)

Perceptions of Self-Love Among Orthodox Christians: Clinical and Pastoral Implications

AbstractUsing an interdisciplinary, empirical perspective, the study explored Orthodox Christians’ perceptions of self-love and its relationship to love of neighbour, love of God and self-sacrifice. Three scales with good reliability were designed and used with 153 Orthodox Christian adults. The main results obtained are as follows: Orthodox Christians have positive perceptions of self-love – they do not see it as a passion or sin as it is described in Christian ascetic literature; they appreciate the importance and benefits of self-love when they perceive it as a separate reality from the love of neighbour and the love of God; some of them have negative or unclear perceptions on the relationship between self-love, love of neighbour and love of God. In this last respect the empirical results of the study contradict important philosophical and theological views. In the study, less than one-quarter of the Orthodox Christians scored high in practising healthy self-love and agreed that self-love can coexist with self-sacrifice in a certain dose or balance. The clinical and pastoral implications of the findings are discussed, and practical suggestions for intervention are proposed.

Влияние спекулятивной философии И. Канта на становление и концептуализацию онтологической школы Московской духовной академии

The article delves into the analysis of philosophical reception of Kantian ideas by representatives of the onto-logical school of the Moscow Theological Academy F.A. Golubinsky and V.D. Kudryavtsev-Platonov. I. Kant’s critical philosophy aroused genuine interest among professors of theological academies, since Kantian tran-scendentalism was a method rather than a competing system of philosophical metaphysics, nevertheless, at-tempts to combine the achievements of Kantian thought and theistic attitudes revealed obvious contradictions between the constants of the two systems. The influence of Kant’s critical thought on the philosophical tradition of the Moscow Theological Academy is assessed by researchers in a mixed way: they note the doctrinal ap-proach in criticizing Kantian positions, as well as the eclectic nature of academic concepts, in which thinkers tried to strike a balance between the rigor of Kantian discourse and the postulates of Orthodox Christian theism. Meanwhile, the critical assessment of the ideas and concepts of Kantian philosophy, the reinterpretation of its terms did not lead academic thinkers beyond its basic principles. The author notes the systemic nature of the influence, which consists in the branching of the method and structure of I. Kant’s speculative thought in the philosophical constructions of the ontological school.

The religious dimension of Russia's war against Ukraine: the context of national security

The author highlights the current problems of the Ukrainian state in the context of Russia's large-scale war against Ukraine. The importance of studying the religious factor and its impact on Ukraine's national security is substantiated. It is shown how, with the “spiritual” support of its original assistant, the Russian Orthodox Church (ROC), the Moscow Patriarchate in Ukraine in the guise of the so-called Ukrainian Orthodox Church (UOC-MP) has been actively proclaiming the “gathering of Russian lands” for decades. This “hostile tandem” has been building a “Russian world” on Ukrainian territory with intolerance to everything Ukrainian, pursuing a collaborationist policy in Ukraine, lobbying for Russia's interests, and becoming an important tool for influencing the minds of a large number of people. With the restoration of the independence of the Ukrainian state, Orthodoxy was supposed to become a consolidating factor in the creation of the Ukrainian nation. Instead, for decades, the UOC-MP has been constantly deconsolidating Ukrainian society, sowing church discord, and discrediting Ukraine's political and spiritual leadership in the international arena. Such activities have resulted in not only the territorial but also the spiritual occupation of our country. It is concluded that the concept of the “Russian world”, cultivated for years in Ukraine by the Kremlin through its “Orthodox” structures of the Russian Orthodox Church and the UOC-MP, was mainly the basis for the invasion of Ukrainian territories by the occupiers, which later escalated into a large-scale national liberation war in 2022. The study used data from sociological services, official documents of church institutions, and analyzed Ukrainian legislation on related issues. Certain provisions of the study can be used to further analyze the activities and spheres of influence of the Moscow Patriarchate in order to prevent similar tragedies in the future.

Russian Orthodoxy used by the Soviet, Moscow-Kremlin authorities to destroy Ukrainian religion and culture

The greatest tragedy for the Ukrainian Orthodox Church and the Ukrainian Greek Catholic Church occurred under the totalitarian Stalinist regime. Using the nineteenth-century proven scenarios of the tsarist autocratic Orthodox authorities' massacres of Uniates and Roman Catholics, the Soviet authorities used this historical experience to abolish the Union of Brest, sever the Ukrainian Greek Catholic Church's ties with the Vatican, and “reunite the Uniates” (Greek Catholics), as they said in Moscow at the time, “with their mother, the Russian Orthodox Church” (1946).

Funerary Rituals in Greece: From Antiquity to the Time of the Covid-19 Pandemic

Handling the body of the deceased is a social event which is almost solidly connected with the Orthodox Christian tradition in modern Greek society. In the last few years handling the body of the deceased was mainly constricted to the Orthodox funeral and burial until recently and that collides with the practical commands which reinforced the issue of cremation/ burning of the body of the deceased.

Место веры или центр услуг? Как московские православные выбирают храм

This article examines the problem of church selection among Moscow residents, using Orthodox churches as an example. By highlighting the factors that make churches significant for parishioners and analyzing the various types of services offered by churches, the author considers the church in three dimensions: social, environmental, and informational. Through the course of the research, the author answers the question of why some muscovites are willing to prefer a distant church over one within walking distance. The article is based on empirical data collected by the author during field research in seven Moscow churches in 2022–2023. The most significant factors in choosing a church are those which derived from social practices: the personality of a priest, the atmosphere in the church, and the parish community. The geographical location of the church and the quality of the surrounding environment determine differences in the localization of parish communities. By analyzing the variety of non-liturgical services provided by churches, the author reveals a subtle process, unnoticed by most city residents, of redrawing the boundaries between the religious and the secular, and calls for studying churches as indicators of these changes.

„W tej sytuacji sprawę znów odłożono”. Kwestia prawosławia w województwie krakowskim na marginesie sprawozdania Wydziału do spraw Wyznań z 1969 r.

After World War II, the displacement of the population irreversibly changed the ethnic and religious structure of south-eastern Poland. The Lemko people who lived in the districts of Nowy Sącz and Nowy Targ were displaced from the area of the Kraków voivodeship. Most of the people belonging to this ethnic group were of the Greek Catholic faith. In the interwar period, however, some of them converted to Orthodoxy. There were nine churches of this religion in the Nowy Sącz district. All of them were closed due to the displacement of the faithful. The liberalization of the system allowed expatriates to return. For many reasons only few of them returned. None of the Orthodox parishes in the Krakow Province resumed their activities. However, efforts were made to set up pastoral centers. This was met with the reluctance of the local authorities. In 1969, the national religious administration conducted a survey on the functioning of the Orthodox Church in the country. In response, a report was prepared on the situation of this religion in the Krakow Province.

Re-designing demolished Cultural Heritage. A study of a thin shell design for earthquake-destroyed churches in Finiq municipality

This scientific study involves the methods for the design of thin shells on top of cultural heritage buildings that have already collapsed in the municipality of Finiq. The studied object is an orthodox church in Finiq municipality, in Leshnica e Sipërme village. Its roof has already collapsed because of an earthquake and the degradation of the mate- rial. However, the dominant part of the structure, such as walls and columns, is still standing, even though need reinforcement. The maximum span of the roof is long enough to justify the use of a thin shell structure. This study tries to find an elegant solution to this problem, which combines structural beauty with the efficiency of the design and building process, defined as important aspects of a good structural design. The methods proposed for the reconstruction of the existing part of the church are the restoration methods used for monuments in Albania. The propositions take into consideration the state of degradation of each structural element. The primary goal for the reconstruction of the reinforcing elements is that they will not affect the primary function of the building and to restore and keep the cultural heritage values of the object. The pre-design of the roof is made using non-linear analyses. The shape of the new roof and its thickness are chosen to use the Hanging Model Analysis, the Sanders-Koiter equations, the Membrane Theory and a buckling analysis using the software Karamba. The designing of rigid joints, which connect the roof with the other part of the structure, is made so that the entire structure could work and behave as one, while it is loaded during its lifespan. The shell is designed as a pre-fabricated one using UHPC material and divided into panels with rigid joints between them. The analysis and validation of the design of the structure is made with the Load Capacity Analysis in the Ultimate Limit State of it using the software Karamba. The paper concludes by highlighting the importance of recovering the already degraded cultural heritage structures and the role that technology can play in ensuring the integration of the old part of the structure with the new one.