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Romanian music from the 18th century and from the first half of the 19th century was dominated by two brilliant figures: Filothei sin Agăi Jipei and Macarie Ieromonahul. These musicians clearly and manifestly expressed their idea of „Romanization” of Church songs, one of the most important actions of this period, which had beneficial consequences on Romanian culture.
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Written in the pandemic times, this article reflects some of my concerns relating to the political intrusion into the internal life of the Church, which is dishonestly showed by most of the „new guard” influencers as a factor of physical and social contamination.
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The article deals with the problem of the disintegration of the Catholic-Orthodox dialogue due to the position of the Moscow Orthodox Patriarchate, which supports the current military aggression in Ukraine. The basis for the reflection were issues related to: the prospect of bilateral dialogue based on the current model of ecumenical cooperation between the Vatican and Moscow; the specificity of historical ties between Moscow Orthodoxy and Ukrainian Orthodoxy; seeking agreement on the basis of common arrangements and gestures of goodwill and a different optics of the phenomenon of war and the associated responsibility. The developed analysis of the above-mentioned aspects formulates an appropriate view of the nature and meaning of Catholic-Orthodox relations, including Catholic-Orthodox-Moscow and Orthodox-Moscow-Ukrainian relations.
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The reception of relations between the Orthodox and Catholic Churches by the Ukrainian national consciousness was largely formed by a romantic myth. It appeared in the works by Taras Shevchenko, in the documents of the Brotherhood of Saints Cyril and Methodius. According to this myth, the Church Union of Brest (1596) was the result of the colonial policy of the Polish government and the intrigues of the Jesuit priests. In fact, the influence of the royal administration on the religious life of the inhabitants of the Polish-Lithuanian state was extremely limited. „Henrician Articles” of 1573 forced the king to adhere to religious tolerance and to recognize the nobility’s right to free choice of religion. The Roman Catholic clergy, for the most part, did not want to grant Christians the Eastern rite of parity. The Society of Jesus, which formed a separate province in the Polish-Lithuanian Commonwealth in 1574, was guided not by political but by religious motives. Benedict Herbest (1531–1598) already in his work „Wypisanie drogi” („The Desribing of The Way”, 1566) discusses the prospect of restoring unity with the Orthodox Ruthenians. In the book „Wiary Kościołu Rzymskiego wywody” („The Arguments of the Roman Church’ Belief”) he explains Ruthenia’s departure from unity with Rome by lack of education and low religious consciousness. Piotr Skarga (1536–1612) wrote the book „O jedności Kocioła Bożego” („About the God’s Church’s Unity”, 1577), when he had not great authoruty in the Church and when he was little known in society.
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The “Dictionary of Polish Orthodox terminology” contains an index of Greek equivalents in its structure. The process of selecting the Greek equivalents and assigning them to the appropriate Polish entries was difficult because of the number of Greek variants used in the Orthodox terminology, as well as the considerable amount of synonyms present in the Greek language, which is definitely the richest language in terms of history and theology. The article presents the role of semantic qualifiers in the process of selecting Greek equivalents, using selected examples of festive names.
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Language plays a very important role in the religious life of an individual, community and state. A common language gives a feeling of unity, helps to create community bonds and facilitates integration and consolidation. Under the influence of the Revolution of Dignity and the hybrid war with Russia, the sense of national identity began to grow in Ukrainian society, and the attitude towards the Ukrainian language as an important component of national identity and security changed. Many Orthodox believers in Ukraine attach more importance to the language of worship and the attitude of the Church towards the hybrid war with Russia. The Ukrainian Orthodox Church of the Moscow Patriarchate and the autocephalous Orthodox Church of Ukraine established in 2018 represent different attitudes towards the annexation of Crimea, the war in eastern Ukraine and the language of religious practice. The UOC MP, staying in the protectorate of the Russian Orthodox Church, has never condemned the annexation of Crimea and the armed aggression of Russia against Ukraine. In the UOC MP, there is an informal ban on the use of the Ukrainian language, as they perceive liturgical activities in Ukrainian as a betrayal of the "Russian world". Such an attitude causes misunderstandings and even indignation on the part of the faithful, who more and more often go to the autocephalous Orthodox Church of Ukraine presenting a pro-Ukrainian attitude.
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The aim of this study is to briefly present the activity of the two existing university libraries at the Bucharest Faculty of Orthodox Theology. This article presents the librarians who currently work in this higher education institution and highlights the contribution of the clergy and other people to the development of the libraries. On top of that, it is also captured the changes that have taken place recently at the Library of the Faculty of Orthodox Theology and at the Branch of Orthodox Theology of the Central University Library in the capital.
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In the 17th century, we can speak of a new orientation of the old Romanian literature. Now a current of affirmation of Romanian patriotism is emerging, which has also penetrated religious literature. This continues also in the time of Constantin Brancoveanu, in which the dominant phenomenon is the introduction and generalization of the Romanian language within the church, its official recognition in religious, cultural and state life.
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In 1921 Georgia was conquered by Bolshevik Russia. In order to blind up the world community, the conquerors, on the spot, set up puppet authorities distinguished for their anti-Georgian activity. In 1921-1922 Georgia, “according to its good-will”, transferred its historic territories to Turkey, Azerbaijan, Ar-menia, Russian Federation; inside the country they created three autonomous units of Abkhazia, Adzharia and South Ossetia. Georgian Orthodox Apostolic Church was deprived of legal status; they began aggressive atheist propaganda and its implementation that was expressed in closure of churches and monas-teries by using administrative measures, persecution of clergy and deprivation of their church property.The Catholic Council of the Georgian Orthodox Church, Catholic-Patri-arch Ambrosi Khelaia spoke out strongly against these illegal, barbaric actions. In 1922 he addressed a special letter to Genoa International Conference de-manding withdrawal of occupation forces from Georgia. The occupation au-thorities arrested Ambrosi Khelaia. It was decided to execute him but vigorous actions of Canterbury Chief Bishop saved the Patriarch. With the help of the inspired by them clergy, who very soon managed to head the Church, Bol-shevik authorities began anti-Western propaganda against the Pope of Rome and Anglican Church who demanded from the European countries to keep the Soviet Government responsible for religious persecution in the country. Even in 1924, at the authorities’ bidding, Bishop Christopher, temporary ruler of the Georgian Church, strongly opposed the Georgian emigrants, calling them “adventurers” and in 1930, already in the rank of Catholicos-Patriarch, he re-proached the Pope of Rome and Church of England for anti-Soviet criticism; he even declared that freedom of will was protected in Georgia and the authorities always considered the position of the Church. Regrettably, this declaration was mainly calculated for outside use and it did not reflect real situation in Georgia. It demonstrated well the hard situation of our nation and Church and its sub-jection to the occupational authorities.
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Many generations of Georgians have been searching for the sacred relics of the Georgian queen, Ketevan the Martyr, for centuries. She was reportedly tortured on September 22, 1624, in the Iranian city of Shiraz by order of Shah Abbas I. There were numerous references to the martyrdom of the Queen and the location of her sacred parts in both Georgian and foreign historical and literary sources. Completely new, previously unknown sources for Georgia were published in the second half of the twentieth century. First of all, these are the works published by a prominent Portuguese scholar, Father Antonio da Silva Rego, as well as by Roberto Gulbeciani, a well-known Portuguese researcher, owner of Lisbon private archives. According to these works, the resting place of the Queen’s sacred parts is the Temple of Agraca in Goa, India. Based on these data, prominent Georgian researcher, writer and public figure Rezo Tabukashvili started searching for Queen Ketevan’s resting place. Unfortunately, due to a serious illness, he did not have time to finish this work. To continue his work, a scientific expedition was set up in February 2001, which traveled to Goa. The present paper is an attempt to present the extensive research and exploration work carried out by the expedition. The conclusions and versions concerning the resting place of the Queen’s sacred parts are presented. Also, those new references concerning the history of the temple and the reasons for its demolition.
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This research focuses on the Christian understanding of the notion of matrimony and the Christian understanding of the purpose of marriage. The reason why the Christian perceptions of these categories were chosen for research is that both sides of debate are either missing the totality of the argumentation pertaining to the notion of matrimony – more often than not having misconceptions on the Christian approach to the issue, or they are trying to question the validity of the opposition’s arguments using false or incomplete interpretations of the Christian understanding of the purpose of marriage. Conclusions which were reached through discussion are as follows: The Christian approach to gender differences is not trying to achieve gender equality by way of negating the existence of the differences, the Christian concept is based on parity in worth of both sexes in its calling; corporeal union is seen as one of the three aspects of marital intercourse, next to love and friendship, which cannot be treated as purpose of union – otherwise marriage can no longer be considered to be arranged in a Christian manner; procreation is not and cannot be the purpose of marriage, it is cross-bearing which can be fulfilled through progeny and even not having children; same-sex partners cannot become a single body in the Christian sense since they are not of heavenly origin and cannot be associated with freedom
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The division of the zones of influence, following the change of the balance of forces, through the military victories obtained by the Austrians against the Turks, in the battles of Vienna (1683). Mohaci (1687) and Zenta (1697) will open the way for profound transformations: geopolitical, social, economic and of a confessional religious nature, intended to legitimize and consolidate the rule of the Habsburg Empire in the new annexed territories. Calvinist and Catholic proselytism, generated in the Bihor parts by Transylvanian principles, by various Hungarian nobles or even by the imperial powers in Vienna, out of the desire to have as many converts as possible, but also for political reasons, did not have deep and lasting achievements. Orthodoxy has been the shield of defense of the Romanian people in Transylvania for centuries. Persecuted, legally unrecognized and raped by various proselytists, it withdrew strong and resilient in the mystery of Romanians' souls.
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In the first half of the 19th century, the hierarchs of the Orthodox Church of Moldavia faced several attempts at Catholic proselytism through the Austrian diplomats, in order to impose a Western rite bishop in Moldavia. The determined resistance of the autochthonous hierarchs, who considered that such a privilege would be contrary to the traditions and customs of the country and would constitute an occasion for political interference, led to the temporary circumvention of the attempts, which were resumed as soon as the moments were considered more favorable.
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This study brings out aspects of Romanian religious media important to media specialists and media producers. In the beginning, we talk about what orthodox press means and its effects on Romanian public. This media niche was a necessity in the current media landscape, considering our culture and our values. In the last century, Romanian religious press had its share of contributions through print media, radio, TV and online media, after 2000. In this regard, one of the main television stations is Trinitas TV, whose media products have adapted over time to audience needs. They have produced almost one hundred of TV documentaries and most of them are cultural, religious and historical documentaries. Considering this typology of the expository documentary finds itself somewhere close to poetic documentary and its sacred themes, we can talk about an original media product, attractive for the public in this region.
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Orthodox iconography, as an expressionist art with deep meaning, aims not only at the senses, but primarily at the spirit. People began to notice that the essence of iconographic art is not limited to colors, that is, to the light impressions that the eye receives, but focuses on the "inner perfection" and "artistic expression" of a deep experience and the reality of life, in the revelation of the truth. Iconography is a branch of art that mainly deals with the transmission of the evangelical message and certain doctrinal ideas or concepts, through the symbols and signs used. In addition to understanding theological meaning and significance, iconography also speaks to a large extent about certain techniques used, while reflecting the historical periods and cultures from which the iconographic works originate. The depth of the iconography thus becomes the main characteristic of the content of an Orthodox icon. Its purpose is to leave a persistent and consistent imprint on the psyche rather than a brief and fleeting impression on the senses.
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Social relations are, by all means, extremely important for a man in life. The Holy Scripture says, for that matter, that man was created by God for this specific purpose of being in communion with his Creator and his fellows. Communion with God is achieved through prayer and with people by maintaining relationships grounded in common high ideals. As regards Prayer, the Holy and Divine Liturgy is par excellence the sacred reality in which man communes with God and his fellows. Now, as to communion and social relations between people, this must be based – according to specialists –on concrete help, emotional support and offering one’s company. It was even shown that highly qualitative social relations have a positive impact on human life. Man’s constant and natural desire of being in the company of his fellows is actually aimed at sharing experiences and receiving, also, what the others have to share, and since life itself is a mystery, man has always questions which are posed by his experiences. That is why looking for guidance is an ontological need. From this perspective, one of the most important advisors in a Christian’s life is the spiritual father, who is the only one able to help him in the process of spiritual growth given the fact that such a spiritual director went in some measure through the fire of temptation and therefore acquired a certain experience in this sense.
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At the beginning of this study is given a national program published by Hil Mosi in Istanbul, in 1910. Yes also, an open letter addressed to the deputies was also analyzed Albanians in the Ottoman Parliament. In addition to these, Hil Mosi's views on the disarmament of the Albanians by the Ottoman Government are also elaborated, then his evaluations of the Albanian Orthodox, for Albanian schools and other issues related to Albanians and Ottoman Empire.
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The article describes the history of the Orthodox church in women’s monastery in Turkowice in 1906–1929. Using the case study method, the reasons for the creation and construction of the church in 1906 and its demolition in 1929 were discussed. The text is based on the sources from archives in Lublin and Lviv. The monastery in Turkowice played a very important role in the life of Orthodox community of the Kingdom of Poland at the beginning of the 20th century. The periods before World War I and the Great War, as well as the years 1918–1929, allow an analysis of the religious policy of Russia and Poland towards the Orthodox community in the Hrubieszów region. The analysis is in keeping with the further research perspective related to the history of Orthodoxy, mainly with the unknown aspect of monastic life in Turkowice at the beginning of the 20th century.
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John Paul II’s encyclical Ut unum sint on commitment to ecumenism was published 30 years after the ground-breaking ecumenism decree of Vatican II Unitatis redintegratio. It was meant to present a summary of everything the Catholic Church and its partners achieved in the field of ecumenical efforts. However, the article does not list these achievements but discusses the very fundamentals of Catholic identity, namely, how the Catholic Church is to remain faithful to itself in developing ecumenical dialogue with other churches and ecclesial communities. The article thus provides a detailed analysis of the way the encyclical uses the basic sources of faith, that is, the logia of the Sacred Scripture, Church Fathers and the Magisterium. As one might expect, the documents of the Magisterium that are quoted are the documents of Vatican II because this council represents a real turning point in the relations of the Catholic Church towards ecumenism. The article also considers the role of the canon law for ecumenism because both codices of canon law as well as the ecumenical directory represent major tools for the realisation of ecumenical efforts.
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We consider it necessary to make an overview in order to highlight the spiritual meaning of hesychasm in its historical development, as well as the hesychast life that Abbot Vasile came here to find on Romanian soil from Ukraine. As a result, we will open the present presentation with some preliminary briefs regarding prayer as a theme of Hesychast spirituality; followed by a brief historical overview of hesychasm, and continued with a review of hesychast life in the Romanian Principalities, which Abbot Vasile animated, continued, deepened and passed on to his disciple , Paisie from Neamț, then established with its own valences in Cernica and Russian spirituality.
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