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Georgia and Russia have no diplomatic relations, but their Orthodox churches remain on friendly terms.
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The Russian Orthodox Church is the first in the Orthodox world to start building codified social teaching. The basic document was published in 2000. as the basis for the future development of specific questions. In this article the author analyses the position of the Church in issues of work and the economy. He starts with an analysis of the appropriate parts of the 2000. document, and then moves to the second document that was adopted in 2004. under the name of the Code of moral rules in the economy. At the end, these attitudes are compared with the teachings of the Roman Catholic Church and the author explores the consequences of the attitudes of the Russian Church in the overall social trends in Russia.
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The paper analyses the influence of the trial against a leading Serbian spiritual elder on Mount Athos, Damaskin of Chilandar, on the inter- Orthodox relations in the mid-17th century. Greek Athonite elders tried Damaskin for his practicing of the Russian pre-Nicоne rite, whose main characteristic was making the sign of the Cross with two fingers. The details of this trial, in which Russian theological books were burnt and the Russian pre-Nicоne rite was pronounced a heresy, was reported by a Russian diplomat Arseny Sukhanov in his writing Прения с греками о вере. The Athonite trial led to the serious dispute between Sukhanov and the members of the delegation of Paisios, the Patriarch of Jerusalem, in Trgovište, in 1650. The basis of the dispute were the differences between Greek and Russian rites. In the meantime, as the certain pro-Greek changes were introduced regarding the ritual issue in Moscow, at the time of the Patriarch Nicon, „the case of Damaskin the Serb“ became a part of the arguments of the Old Believers opposition.
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In this article the author researches the relationship between the Yugoslav National Movement Zbor and Serbian Orthodoxy. In the first part of the article he gives a short historical review of Ljotić’s biography and history of the JNP Zbor. Thus, the theme is situated in historical context. In the second part of the article the author treats the Ljotić’s relations, as a founder, president, leader and main ideologist of Zbor, with Serbian Orthodoxy and institution of the Serbian Orthodox Church. Special emphasis is on Ljotic’s personal religiousness. In the last part the author researches influence of Orthodoxy upon JNP Zbor as an organization and ties between Zbor and the Serbian Orthodox Church.
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The beginning of the process of repeated actualisation and revitalisation in Serbia coincided with the beginning of the social, economic and political crisis on the territory of the former SFRY, which took place in the beginning of 1990s.On the official political (and life) scene during the 1990s and in the first decade of the 21 century, religious symbols have been used liberally. In everyday life, casinos, brothels and new cars are consecrated, religious paraphernalia become current fashion accessories, icons are used to decorate premises of political parties, tycoons and businessmen, while images of saints entice customers from consumer goods, such as paper napkins, towels, key rings, spirits bottles, etc. Festive days, holidays, transitional and critical situations are frequently marked with mass gatherings under religious text or implications, but certainly once again using religious paraphernalia, only this time those which evoke collectivity and national unity. Thus, while in public premises it is usual to see an icon of St. Sava, the first Serbian archbishop, as well as the icon of the White Angel, a detail from the painting The myrrh-hearers on Christ’s grave, at mass celebrations, but equally so at revolutionary street protest rallies (which in the capital were plentiful during the last dozen years), as well as at celebrations of town Patron Saint’s days and various festivities, there appears the image of the Theotokos. Leading processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. Political and ideological usage of Virgin Mary icons is characteristic of not only modern Serbian society. This paper also brings the review of traditional cult and respect of Virgin Mary and Her icons and their usage in secular context in previous historical periods.
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The author examines the issue of religious partition of the Serbian people from the Middle Ages until the 1930s. Division along the religious lines may be generally observed everywhere on the territory inhabited by the Serbs. Yet, the author decides for the most part to focus on the Serbs of Dalmatia, Dubrovnik and Boka Kotorska in the XIX and at the beginning of the XX century, and on their adherence to either Orthodox, or Roman-Catholic Christianity. The religion could have played both the consolidating and the disintegrative role in formation of the Serbian nation, and the author explores these options, studying the beliefs and convictions of two prominent Serbs of the time: Roman-Catholic Marko Murat and Orthodox bishop Nikodim Milaš. In the end, the author deliberates on three Serbian misapprehensions with respect to the relation between the religion and the Serbian nation.
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Addressing mostly priests and Religion teachers, but also any believer, the entire publicistic series that we commence at this point desires, in a straightforward, plain and clear manner (without proposing thematic biblical theology approaches, but by means of a rigurous selection of minimally commented texts), to bring forth again The Truth of the Holy Sacraments before the readers, whoever they might be or – why not? – lead the readers before The Truth, That „is the same for yesterday, today and forever” (Jews 13, 8): The Lord and Our Saviour, Jesus Christ, present, alive and active in all undertakings of His Church
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In the year when have passed 500 years from the protestant Reformation of Martin Luther, the present study aims to accentuate the contributions to the Reformation study, recorded over the years in the journal of Banat’s Mitropoly: “Banat’s Altar”, that became “Banat’s Mitropoly”, and in present “Banat’s Altar”. The quoted contributions pertain to some hierarchs, clerics and theologians from the Orthodox Churches and Protestant Churches. These are foregone by some general frameworks in which the protestant Reformation appeared and by a short reference to the way in which it was perceived in the orthodox world.
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The gospel shaped to be read today at the Holy Liturgy could be called the gospel of the young. The young studying in schools and universities, the young attending postgraduate Ph.D. and research courses, the young heavily working in companies and institutions, those trying to decipher the secrets of Theology by taking part in seminars as well as in university courses, the young in search of a better life, the young struggling through hardships, suffering and necessities, saddened and grieved, the young who are unable to find answers to their spiritual and existential questions and unrests who fail to understand the purpose of their lives.
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The contemporary Orthodox Theology is altogether and at the same time, Path, Truth and Life (cf. Ioan 14, 6) for today’s world. The contemporary Orthodox Theology “yesterday, today and forever, is the same” (cf. Evrei 13, 8). The contemporary Orthodox Theology is, and especially should be equally prophetical, apostolic, patristic and eschatological, fulfilling its ecclesiological, sacramental and philocalic dimension.
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The text analyzes the addressing of letters sent to Melentije Pavlović at the time when he was the Archbishop of Belgrade and Metropolitan of Serbia, 1831—1833. The paper also analyzes the introductory sentences in the letters and greetings, expressions of respect of the applicants and other correspondents.
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Activity of the Serbian Orthodox Church during the enslavement under the Turks was of decisive and invaluable significance for maintaining the national spirit of the Serbian nation in the region of the Old and South Serbia. The construction of monasteries and temples, as the centres of Serbian spirituality, was the primary goal of The Serbian Orthodox Church and The Government of The Kingdom of Serbia. Kosovska Mitrovica is a small town which got its Orthodox church last. The construction of the church (1896–1921) went slowly, depending on the political and economic (mis)happenings. Anger of the Albanians, obstinacy of the Turks, two Balkan and one world war dictated the speed of the construction of the church. The project of the church (Andra Stevanović) and of the bell-tower (Aleksandar Deroko) was also economically expensive. The executor(s) of the work, master masons from Veles and painters from Macedonia were also expensive. The church was built with the great effort of The Church Muncipality and it was the spiritual centre of the Serbs in Kosovska Mitrovica and its surroundings between the two world wars. The Temple of St. Sava celebrates a great jubilee on August 6, 2007 – the 110th anniversary from the beginning of its construction. The Serbs do not live in the socalled South Mitrovica, where the church, the bell-tower, the chapel and the cemetery are locadet. From the distance of 500 meters, the Serbs from Northern Mitrovica watch the burnt temple, destroyed chapel and broken monuments in the southern part of the town, waiting for the new construction of the church, of the chapel, of the cemetery...
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The main objective of this article is to examine the intricate processes of emancipation of the Serbian Church from the control of the State; which occurred under the rule of Prince Miloš, and was institutionally defined in 1836, by the Act on Ecclesiastical Powers. The Archbishop Petar proposed – and the Council accepted – the wording of the Organizational Structure of Ecclesiastical Power, which transferred the matter of organization of religious affairs to the previously neglected ecclesiastical authorities. This was achieved by the Archbishop’s astute use of the political visions of both the Constitutionalists and Prince Aleksandar and their intention to reform and direct Serbian society towards Europe by means of a series of systemic measures.
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The main principles of cultural-art in general and music programs in particular are mirrors of the spiritual processes of society and as a whole of the state, the nation, the region in the formation of a certain public opinion. In the twentieth century, these processes were sometimes not very clear, and were hidden under the mask of external conditionalities. It refers to the ability of society to play and animate existing meanings of cultural tradition in order to modern historical and social conditions.Synthesis is one of the fundamental principles of the Orthodox monastic culture, which follows from the theology that postulates the need for restoration of all persons, world and society that are on the state of division. The phenomenon of the synthesis in the Orthodox monastic culture is the embodiment of Truth in different languages (verbal and nonverbal, iconic, functional, conventionally, etc.).
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Une étude sur le lexème biblique (gr.) akatharsía dans le contexte des épîtres de Saint Paul. L'auteur soutient que Saint Paul emprunte (gr.) akatharsía au judaïsme hellénistique comme signifiant «l'aliénation de Dieu», ne négligeant pas entièrement la signification rituelle du mot («impureté, impureté»). On peut parler d’une transition vers une vision plutôt morale et spirituelle du lexème en discussion. Comme nous pouvons le voir, dans les écrits de Saint Paul l'impureté est comprise comme un acte de la chair, elle est une expression de la nature de l'être humain déchu dont les actions sont déterminées par l'engagement, non à Dieu, mais à ses instincts naturels.
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The gift of discernment is a special quality of the Desert Fathers. An elder has the gift of discernment, namely he is able to recognize the true character of ascetics he encounters. The cultivation of this virtue was a central element in the spirituality of the desert.
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In Romania, religious education is included in all pre-tertiary studies: primary, secondary, high school and vocational education. It was first included in the Public Instruction Law (1864). However, religious education was eliminated from these structures with the establishment and ruling of the communist totalitarian regime (1948-1989). Since 1989, religious education has been reinstated in public schools, initially under protocols between the Education Ministry and the religious cults officially recognised. Later, the Romanian State emitted several normative acts referring to this issue: the Constitution (1991), Education Law no. 84/1995, National Education Law no. 1/2011, the Cults Law no. 489/2006. Each recognized cult can organise doctrine-specific religious education, in both public or private schools. Therefore, students have the constitutional right to participate in religious classes, according to their own religious beliefs. Students may be able to not attend these classes either via their own written application (if they are adults) or their guardians (if they are minors). The ”Religion” discipline can be taught only by qualified education staff, in conformance with current legal norms, enabled on the basis of protocols between parties.
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Today, when the Romanian society has reached a real crisis caused by the loss of the authentic moral values and when the religious attitude fades away, especially when we think of the decisions taken by the public institutions and not only, decisions which influence people's life, the Church shows that It is ready to keep the communion and its final beneficiary - the citizen. A relationship as such is based on the common faith in God.
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Lord Jesus Christ came into the world as Light, so that “whosoever believeth on Him should not abide in darkness” (John 12, 46). The children of Light receive His words as food and taste of the eternal life, as “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4, 4).
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Ion Vidu, one of the most famous Romanian composers from Banat, composed a type of choral sacred music remarkable by a simplicity that denotes, at a second glance, not a limitation of its compositional capabilities but a real desire to connect them to the authentic aesthetic values of Orthodox music. The present study proposes a journey into the universe of Vidu's aesthetic concepts, viewed from the forefront of his efforts to create a music that corresponds to the real needs of the common liturgical song.
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