Search

The Christological teaching of the Second Council of Constantinople (553) was a response to the theological discussion prompted by the Chalcedonian hóros (451). The article analyses the Christological teaching of the Council on the basis of three expressions used by the Fathers of Constantinople II (kata synthesin, kath’hypostasin, and in theoria moné). The author argues that the category of mesites (mediator) is the key to understanding the mystery of Christ. Here, “Christ the Mediator” should be understood both in an ontological and a soteriological sense. [ABSTRACT FROM AUTHOR]

Atra Kadisha is an ultra-Orthodox organisation that is at the forefront of the battle against excavation of ancient graves for fear of desecrating the dignity of the dead. This article examines the interrelationship between the organisation and the relevant state authorities, notably the Israel Antiquities Authority (IAA), in an attempt to ascertain the extent of bureaucratic rigidity/flexibility in Israel on the issue of excavating ancient graves, and to assess implications of this behaviour for the public space. [ABSTRACT FROM AUTHOR]

Among the issues remaining to be addressed along the path to reconciliation between the "Eastern" and "Oriental" Orthodox is the characterisation of Oriental teachers as heretics in the liturgical texts of the Byzantine Rite. The mere suggestion of liturgical revision to reflect the agreement that multiple theological vocabularies are legitimate and therefore theologians associated with them should not be anathematized or deprecated has been met with fierce opposition from some Eastern Orthodox. This paper considers what might actually be involved in such a revision, taking as an example the texts for the commemoration of the Council of Chalcedon. It suggests that the extent of necessary revision would be far less than is perhaps feared. [ABSTRACT FROM AUTHOR]

The author of this study starts from the recent translation into Romanian of the spiritual writings of an author from the 18th century, Joseph Hazzaya ("The Visionary"), to make a few considerations on the Christian asceticmystical experience in general and on the Syriac in particular. Thus, ascetic themes such as obedience, "the gift of tears", the real experience of grace, as well as symbols such as "formless light", fire or light, are briefly analyzed. Then the three poles of the ecclesial-theological power are presented: school theology, sacramental-hierarchical authority, and spiritual paternity, which can be both complementary but also antagonistic (as in Hazzaya's case). Finally, the latest considerations concern the actuality and the importance of the writings mentioned in the Romanian monastic and theological context. [ABSTRACT FROM AUTHOR]

The former Viennese Cardinal Franz König and his foundation Pro Oriente have been prominent actors in the establishment of ecumenical relations between the Catholic Church and Oriental Orthodox Churches since the Second Vatican Council. This article discusses the Christian-Muslim relations dimension of this ecumenical engagement with Middle Eastern churches in the practical field of ecumenical travel to Syria and Egypt. This intertwining of ecumenical and inter-religious engagement is studied on the basis of archival collections and journalistic accounts that make it possible to grasp the administrative process of 'travelling diplomacy'. The analysis links the practical work of ecumenical relations to the historical legacies of the Western encounter with Islam in the post-Ottoman area. I shall argue that Pro Oriente's approach was based on a new post-Vatican II theological vision of Islam. Although this did include reorientation with regard to traditional orientalist perceptions, ecumenism also became caught up in political dilemmas that were connected to either an orientalist perception of ecumenical relations (Egypt) or religious legitimization of an authoritarian regime (Syria). [ABSTRACT FROM AUTHOR]

One of the ecumenically most problematic aspects in the history of the Orthodox Church is the anathemas of 431, 451 and especially the abrupt set of anathemas prescribed in 553, as several prominent Church fathers were condemned centuries after having passed away in peace with the Church. Most of them were authoritative or at least influential teachers for the holy fathers, and a number of their writings have been in use in the Orthodox tradition up to our times. Due to their de facto influence, they have an integrated presence and even important position in the tradition of the Church. Could this fact perhaps, with a fresh reading, have some ecumenical potential for our times, especially in relation to the Pre-Chalcedonian Churches and Roman Catholics? [ABSTRACT FROM AUTHOR]

This article contents a review of the modern dialogue between the Eastern and the Oriental Orthodox Churches, both official and unofficial. It starts with a brief encounter of the Christology of the Oriental Orthodox Churches and a review of the result of the modern dialogue. It analyses also other topics which have to be discussed for reaching full unity, like mutual recognition of the saints, the lifting of condemnations, the recognition of the seven ecumenical synods etc. It concludes with a short encounter on the reasons for continuing the dialogue and steps to be made for achieving full unity between the two Orthodox Church families. [ABSTRACT FROM AUTHOR]

This paper presents details pertaining to the dialogue between Eastern Orthodox Churches and Oriental Orthodox Churches. A brief history of the official bilateral meetings between the representatives of these two Christian traditions is sketched in the first part of the paper. The texts which converge by way of doctrine are highlighted. In the second part I present some of the difficulties which still prevent Eucharistic intercommunion between Eastern Orthodoxy and Oriental Orthodoxy, in spite of the doctrinal agreement which has been reached. Finally, some possible solutions are drafted in the last part of the paper, with special reference to Fr. Dumitru Stăniloae's proposal of broadening the dogmatic expression from Chalcedon. [ABSTRACT FROM AUTHOR]

After acknowledging the importance of the Anglican–Oriental Orthodox Agreed Statement on Christology (2014) and explaining the perspective of this article, the rationale of Christology as confession and interpretation is explained and explored: its development of the fundamental theme of Christ the eternal Son, by his double solidarity in incarnation with humanity and Godhead relating and re-bonding Godhead and humanity. This theme, inherent in Peter’s confession of Jesus as Messiah, is essentially repeated by Paul and continuously interpreted in the Church’s unfolding self-understanding. Criticism of this process is mentioned and briefly countered. The continuity of the theme in the debates of the fourth and fifth centuries, its basis in principles of human relevance and divine commitment and its adequate expression in the Statement are indicated and affirmed. The prudent silence of the Agreement on technical refinements and definitions of Councils is noted. Finally, brief suggestions are offered in explanation of the continuance of the issue in ancient times and reflections on its relevance to modern Christology. [ABSTRACT FROM PUBLISHER]

This article discusses the sources of the 2014 Agreed Statement on Christology, which include not only the 433 Formula of Union and the teaching of St Cyril of Alexandria but also some language from the Council of Chalcedon (451), the Second Council of Constantinople (553), and the Third Council of Constantinople (680–681). It also examines the rejection of Eutychianism and Nestorianism, as well as the Anglican Christology represented by Richard Hooker and the firm connection drawn between the hypostatic union and Christ’s work of salvation. The article also presents the text in comparison and contrast with two Christological declarations shared by the Roman Catholic Church and the Coptic Pope Shenouda III (1973) and the Assyrian Church of the East (1994). [ABSTRACT FROM PUBLISHER]

The Christological dispute arose with the attempt to express the unity of the divinity and humanity in Christ in linguistic terms. As a result, those who opposed the dogmatic formulation of Chalcedon have been called Monophysites. The term is incorrect and misleading in this context. Since G. S. Assemani, scholars have tried to distinguish between real Monophysites, i.e. Eutychians, from those who held to the mia physis formula of Cyril of Alexandria. They are also called verbal Monophysites (A. Grillmeier), Diplophysites (C.D.G. Müller), or Henophysites (S.P. Brock). From the perspective of ecumenical dialogue the most acceptable term has proved to be Miaphysitism. [ABSTRACT FROM AUTHOR]

Information about the Anglican-Oriental Orthodox International Commission meeting held in Holy Etchmiadzin, Armenia from November 5-10, 2002 is presented. It highlights the agreement on Christology between the Anglican Communion and the Oriental Orthodox, taking note of the detailed theological work done through representatives of the two families of Orthodoxy between 1964 and 1971 leading in Agreed Statements of 1989 and 1990.

The article focuses on the 10th World Council of Churches (WCC) Assembly in Kos, Greece on October 11-17, 2012. It mentions that the event a joint effort of the Eastern Orthodox Church and the Oriental Orthodox Church. It states that theological reflections related to Orthodox spiritual experience, patristic tradition, and creation of humankind are conducted in the meeting. It says that "God of Life, Lead Us to Justice and Peace," is the theme of the Assembly which challenges the WWC to realize unity, justice, and peace based on eschatological perspective.

The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic. [ABSTRACT FROM AUTHOR]

The article presents a study of the history of the Eastern Orthodox Church focusing on the changes it went through politically and theologically as national Orthodox Churches gained independence in many of the Slavic countries. The author questions the applicability of the major theological doctrines of the Orthodox Christianity such as the Symphony, the Counciliarity and the Autocephaly in the modern context. Other topics such the Orthodox respect and use of the native language, the relations with the political leaders of the sovereign state are also discussed. Finally an overview of the history Orthodox Church in the Ottoman Empire, the Russian Empire and the Austro-Hungarian Empire is proposed.

In 1784 King Stanisław August Poniatowski undertook a splendid progress across the south-western parts of the Grand Duchy of Lithuania. The official account of the journey prompts the reflection that even in this linguistically and confessionally mixed part of the Polish-Lithuanian Commonwealth, the precedence over other confessions of the Catholic Church of both rites, Latin and Ruthenian, was axiomatic. By the mid-eighteenth century, about five-sixths of the Commonwealth's population, the vast majority of the noble citizenry, and the entire legislature were Catholic. However, Catholics of the Latin rite constituted only about half of the population. Most Catholics of the Ruthenian rite (Uniates) were in only nominal obedience to Rome; they were the object of a struggle for the allegiance and salvation of souls, conducted between an advancing Catholic Church and a retreating Orthodox Church. The fault line between Eastern and Western Christendom ran through both the Polish Crown and the Grand Duchy of Lithuania; Orthodoxy retained strongholds in both parts of the Commonwealth. However, the position of the 'Latin' Church was, in most ways, significantly weaker in the Grand Duchy, where the majority of the inhabitants were Uniates. Adapting recent mutations in 'confessionalization theory', this paper first reviews the confessional balance, and the privileges, structures, educational institutions, and missionary work of the Catholic Church (of both rites) in the Grand Duchy of Lithuania in the second half of the eighteenth century. It then asks how the dramatic events of Stanisław August's reign (1764-95) affected Catholic supremacy. These changes included the enforced removal of the Catholic monopoly of the legislature in 1768, the impact of the first partition of the Commonwealth in 1772, the Orthodox revivals under Bishops Georgii Konisskii and Viktor Sadkovskii, as well as the formulation of new policies intended to promote loyalty to the Commonwealth and social cohesion during the Four Years' Sejm (1788-92). It concludes that the partial 'deconfessionalization' of the polity had (or might have had) a proportionately greater impact on the Grand Duchy of Lithuania than on the Polish Crown. [ABSTRACT FROM AUTHOR]

The article discusses the results of the 1887 census effectuated in the Sarajevo Mitropoly (orthodox archbishopric diocese) of Bosnia-Herzegovina soon after the Austro-Hungarian occupation of this area began in 1878. The author argues that the census primarily reflects the Orthodox Church situation under the Muslim Ottoman regime as its most significant data had been in fact collected under the Ottomans when the orthodox church was solely obedient to the Ecumenical Patriarchate, before the Austrians interfered in ecclesiastical affairs allowing for the Patriarchate's spiritual power only. Yet, the data from 1887, mostly of demographic nature, informs us on the political and sociological shift brought about by the new regime and how the Orthodox Church had to adapt to it.

In the Ancient Orient it was the king's high duty to take care of the poor. The same expectation existed also in Israel, but Israel knew that God JHWH himself took care of the poor and punished those who, although they were rich, did not mind people in suffering. In Israel there was the ideal that no poor should exist, that is why the prophets attacked the rich people in a period of welfare, if they ignored the poor. When Israel was under foreign rule, the whole people understood themselves as „poor‟ and the support for the outcast grew significantly. Jesus blesses the „poor‟ and gives them a new impulse, a real perspective. The Christians underline the fact that it is not only about eradicating poverty, but also about the communion with Christ and with each other. [ABSTRACT FROM AUTHOR]

The article discusses the ecumenical dialogues conducted by the Oriental Orthodox Family of Churches. The composition of the family of churches includes four patriarchates and three catholicosates, including the Armenian Apostolic Orthodox Church, Holy See Catholicosate of Cilicia and the Catholicosate of All Armenians in Holy Etchmiadzin. The bilateral dialogues conducted by the Oriental Orthodox Family of Churches are also cited, including the Orthodox-Oriental Orthodox Dialogue in 1985-1990.

Advice had to be given carefully to the Emperor in Byzantium. This article looks at two addresses delivered to Alexios I Komnenos in the latter part of the 11th Century by Theophylact of Ohrid and John the Oxite. Both were senior clerics who sought to counsel the Emperor to abandon risky policies which had brought limited success to Byzantium. The methods of the two orators differ sharply, with one urging Alexios gently and through flattery, and the other providing a stinging critique of Komnenian rule, offering a dramatic diagnosis of the problems affecting Byzantium at this time. This is at least partly a reflection of a changing political situation in and around Constantinople between 1088-91. [ABSTRACT FROM AUTHOR]

One of the significant developments of the last forty years has been the rise of the Messianic Jewish movement. The Messianic Jews confront the whole Church for the first time since the early Christian centuries with a Jewish expression of faith in Jesus. Toward Jerusalem Council II (TJCII) is an initiative for the full reconciliation of Jewish and Gentile believers in Jesus that represents a recovery of the 'one new man' model of the Church's unity from Ephesians 2. This initiative was made possible by the growth and maturing process among the Messianic Jews and by the prophetic and worldwide character of the Charismatic movement. As the TJCII initiative has unfolded, it has been reaching into every part of the Christian world, including the Oriental Orthodox Churches that have retained more elements from the Jewish roots of the Christian faith. [ABSTRACT FROM AUTHOR]

Among the many denominations of Christians living in the Middle East, one is that of the Oriental Orthodox Churches, comprising the Armenian Orthodox, the Syrian Orthodox, the Coptic Orthodox, the Ethiopian Orthodox and the Eritrean Orthodox, who are among the most ancient Christian communities of the Middle East and Africa. Right up until the present, large groups of these people have been leaving their home places, not only for economic reasons, but also as a consequence of major historical and more recent turmoil in their areas of origin. Some of them have become refugees, mostly in North and South America, Europe and Australia. In a number of cases, religious reasons have also played a role in these migrations. In most of the places to which these Christians have emigrated, they have organized their own parishes. [ABSTRACT FROM PUBLISHER]

The article presents an address by His All Holiness Ecumenical Patriarch Bartholomew to His Holiness Karekin II Supreme Patriarch and Catholicos of all Armenians, delivered at the Ecumenical Patriarchate of Constantinople on June 21, 2006. He discussed the history of discussions between the Eastern Orthodox and Ancient Oriental Churches. He also explained the role of the Armenian Church within the Ancient Oriental Churches and in the history of Christianity in general.

Highlights the first Non-Official meeting between Catholic and Oriental Orthodox theologians in 1971. List of Syrian Orthodox theologians who were present in the meeting; Exploration of the possibilities of a multilateral dialogue involving all the different Churches of Syriac tradition; Description of other significant meetings of other Oriental Orthodox Church.

The article highlights the 1700th anniversary celebrations of the Armenian church in 2002. As part of the anniversary, a symposium on the spirituality of the Armenian church was conducted. The author states that the symposium enabled the members of the Armenian church to have an integrated approach to and a holistic view on the spirituality of the church. According to the author, the church needs to open itself to the world and move forward towards the future.

Focuses on the December 1999 meeting of the Special Commission on Orthodox Participation in the World Council of Churches (WCC) in Morges, Switzerland. Composition of representatives appointed by Eastern and Oriental Orthodox churches; Identification of areas for intensive work in the year 2000; Proposal to amend the WCC constitution.

Presents the case of the pre-war Finnish Orthodox Church from 1917-1939, while focusing on the political, cultural and ideological representation and rhetoric of the religious landscapes and milieux of the culture. Reference to pre-war newspapers dealing with the Russian military churches of southern Finland; How debate over the symbols of Orthodox culture was enacted; Problems over the role of Orthodox monasteries.

Focuses on the origins and state of the Oriental Orthodox churches. Biblical and patristic theology embodied in Eastern mysticism and spirituality; Tensions in the relations with the Roman Catholic church; Isolation from the rest of the Christian world; Efforts for renewal; Evangelistic inreach and outreach; Theological insights.

Emphasizes the orthodox unity in all level of christian life given by the IVth International Orthodox Youth Festival, SYNDESMOS. Cooperation between orthodox and oriental orthodox youth movements; Orthodox faith in divine-human unity; Correspondence between the ecumenical patriarch and oriental churches; Consultation of youth movement by SYNDESMOS.

Presents themes of the Eastern Orthodox and Oriental Orthodox consultation held at the Orthodox Academy of Crete, Greece from November 25 to December 4, 1989. Creation and Spirit of communion; Guidance towards truth; Reconciliation of humans.

Recapitulates the process of theological rapprochement between the Eastern and Oriental Orthodox churches. Unofficial consultation and meetings which affirmed a unity of faith between the two churches; Historical and theological background; Beginning of Thaw; Recent developments; Final steps.

In many countries with a strong Orthodox Christian presence there are tensions between Evangelicals and Orthodox Christians. These tensions are rooted in many theological, ecclesiological, and epistemological differences. In practice, one of the crucial causes of tension comes down to different practical understandings of what a Christian disciple looks like. This paper examines key aspects of discipleship as expressed in revival movements in Orthodox Churches Egypt, India and Ethiopia which are connected to the challenges presented by the huge expansion of Evangelical Protestant mission from the nineteenth century. Key aspects will be evaluated in comparison with aspects that are understood to characterize disciples in Evangelical expressions, including: differing understandings of the sacraments and their place in the life of a disciple; ways in which different traditions engage with the Bible and related literary works; contrasting outlooks on discipleship as an individual and a community way of life; and differing understanding of spiritual disciplines. [ABSTRACT FROM AUTHOR]

Copyright of Economists' Forum / Közgazdász Fórum is the property of Hungarian Economists' Society of Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay attends to contemporary Oriental Orthodox solidarity as a postcolonial condition and to the possibilities of communal belonging along different planes of theopolitical intelligibility. Oriental Orthodox debates around what I call the "social hierarchy of theological truth" are mired in colonial histories of civilizational order and the production of the collective experience of Byzantine and Islamic subjugation. The project of making Oriental Orthodox experience visible in the contemporary moment as perennial persecution and perpetual subjugation hinders analysis of the workings of this neo-imperial system that utilizes certain narratives of Oriental Orthodox while precluding the collective's historicity and its enmeshment in other radical frameworks of solidarity. I argue that contemporary Oriental Orthodox experience must be historicized as a means to understand the operations of the complex and changing discursive processes by which such an identity is ascribed, debated, or embraced. By historicizing the identity that such a process has produced, I ethnographically trace how such processes are unmarked in the everyday interactions of Oriental Orthodox in the United [End Page 484] States—in the ways history, theology, and collective memory are debated and politicized in the present. [ABSTRACT FROM AUTHOR]