orthodox church in russia.pptx
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The document discusses the history and jurisdiction of the Russian Orthodox Church (ROC). It notes that the Christianization of Kievan Rus commenced in 988 AD with the baptism of Grand Prince Vladimir I of Kiev. Currently, the ROC claims jurisdiction over Eastern Orthodox Christians in the former Soviet republics. The ROC also created autonomous churches in Japan and China. The document discusses the relationship between the ROC and the Russian government, noting debate around their close cooperation and concerns it may limit religious pluralism in Russia.
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Essay ROC
The Russian Orthodox Church (ROC) has become a major political force in Russia since the election of Patriarch Kirill in 2008. Kirill has strengthened the ROC's influence in Russian politics and backed many government policies. However, the relationship has not always been cooperative; when the Bolsheviks took power in 1917 they declared atheism and persecuted the clergy. Since the fall of the USSR, the ROC and Russian government have formed a strong alliance where they support each other, though recent polls show more Russians questioning religion's role in society.
The Russian Orthodox Church
The Russian Orthodox Church traces its origins to St. Andrew who brought Christianity to Kiev in the 10th century. It grew under Princes and Tsars and established monasteries. The Church enjoyed favored status under the Mongols but faced repression under the Soviets from 1917-1991 when religious freedom was restored. The Patriarch of Moscow and All Russia leads the Church which plays an important role in Russian society and government.
The Failure of Atheism and the Triumph of Faith in Russia
The Soviet Union aggressively enforced atheism and violently persecuted Christianity. Over 49,000 churches were destroyed and over 66 million people died in massacres, famines, and concentration camps. The Soviet Union sought to annihilate all religious institutions and ideas through militant atheism. Over 100,000 Russian Orthodox clergy were arrested and shot. By 1941, less than 200 Orthodox congregations remained in the Soviet Union. Today, the Orthodox Church has over 30,000 parishes, 8,000 monasteries and 100 theological seminaries, demonstrating the failure of state atheism and triumph of faith in Russia.
This weeks readings pertain to the ways in which post-Soviet Cent.docx
This week's readings pertain to the ways in which post-Soviet Central Asian states have reacted to the "Islamic revival" that we've been talking about over the last few weeks. I'd like you to write a 200-250 word essay about how the independent post-Soviet states have reacted to Islam. How have these reactions differed from how the Soviet government treated Islam? What do you think explains these differences? How does the state (that is, the government) "use," "manage," or "co-opt" religion, and how do you think that governmental conceptions of Islam differ from the "lived" understandings of Islam that we've read about recently?
155© The Author(s) 2019
J.-F. Caron (ed.), Kazakhstan and the Soviet Legacy,
https://doi.org/10.1007/978-981-13-6693-2_8
CHAPTER 8
The Art of!Managing Religion in!a!Post-
Soviet Soft Authoritarian State
Hélène!Thibault
This chapter aims at presenting a religious topography of contemporary
Kazakhstan by focusing on the moderate!Islamic religious revival follow-
ing independence and the subsequent attempts made by the state to con-
trol it. With a remaining Russian population of approximately 25%,
Kazakhstan is considered to be one of the most Russi"ed and secularized
countries of Central Asia. Since its independence in 1991, the Kazakhstani
authorities have implemented policies aimed at promoting national tradi-
tions, and in particular, the Kazakh language. In parallel, we observe a
renewed interest for Islam among the population. However, the society
remains strongly in#uenced by 70!years of atheism imposed by force and
this interest translates into a moderate increase of religious practice.
Despite this moderate Islamization, the authorities fear a politicization and
radicalization of Islam and attempt to channel religious feelings toward an
Islam that is considered patriotic, in line with national values and shielded
from external in#uences. The state has reinforced its control over religious
organizations and practices, through the Spiritual Direction of Muslims in
Kazakhstan, an institution inherited from Soviet times which acts as an
H. Thibault (
)
Nazarbayev University, Astana, Kazakhstan
e-mail: [email protected]
http://crossmark.crossref.org/dialog/?doi=10.1007/978-981-13-6693-2_8&domain=pdf
mailto:[email protected]
156
of"cial clergy. This control is exercised in a context of moderate authori-
tarianism, which generates tensions in the country. This chapter opens
with a historical account of religious dynamics to illustrate how state-reli-
gion relations in Kazakhstan possess a unique character due to the legacy
of Marxist atheism. The second part paints a portrait of the religious diver-
sity in the country and the tensions inherent to this cohabitation. It will
reveal that the most dramatic tensions are not inter- confessional but con-
cern the different interpretations of Islam.
RELIGIOUS PRACTICE IN!HISTORICAL PERSPECTIVE
Before the conversion to Islam in the ninth cent ...
The Statue & The Stone
The document summarizes the violent persecution of Christianity in the Soviet Union under communist rule, including the destruction of over 49,000 churches, mass executions of over 66 million people, and imprisonment of over 1 million people in concentration camps. It describes how militant atheism was central to communist ideology and any criticism of atheism was forbidden. It then discusses the resurgence of Orthodox Christianity in Russia today, with over 30,000 parishes and 100 seminaries, showing how atheism ultimately failed while Christianity triumphed.
In 1910 the Syrian Orthodox Bishop Raphael Permitted the Orthodox to Commune...
Bishop Raphael Hawaweeny initially accepted the ministrations of Anglican clergy in 1910 due to their assurances that Anglicanism was similar to Orthodoxy. However, after two years of close observation and study, he realized there were significant differences between Anglican doctrine and Orthodoxy. As a result, he resigned from the Anglican-Orthodox Churches Union in 1912 and issued a pastoral letter rescinding his previous permission for Orthodox Christians to receive sacraments from Anglican clergy, in order to protect his flock from being misled.
Byzantium
This document provides an overview of the Byzantine Empire and Western Europe between 200-850 CE. It discusses how the Roman Empire split into three civilizations: the Byzantine Empire, Western Europe/Western Christendom, and the Islamic World. It then focuses on the Byzantine Empire, noting its strong military and legal systems, use of Greek language and culture, and role in preserving classical knowledge. Constantinople was highlighted as the wealthy capital. The document also discusses the development of Christianity and the Orthodox Church in the Byzantine Empire.
Religious freedom at gunpoint: Russian terror in the occupied territories of ...
The document summarizes the religious situation in eastern Ukraine before and after Russian occupation. Before 2014, the regions saw religious diversity with over 1,700 organizations representing Orthodox, Protestant, Jewish, Muslim and other faiths. However, since seizing power in 2014, Russian-backed separatists have targeted "non-traditional" groups like Evangelicals, Greek Catholics and Jehovah's Witnesses through kidnapping, torture and seizure of property. Their actions have undermined Ukraine's democratic freedoms and pluralism in religion to instead promote the Russian Orthodox Church and consolidate their illegitimate control.
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Essay ROC
The Russian Orthodox Church (ROC) has become a major political force in Russia since the election of Patriarch Kirill in 2008. Kirill has strengthened the ROC's influence in Russian politics and backed many government policies. However, the relationship has not always been cooperative; when the Bolsheviks took power in 1917 they declared atheism and persecuted the clergy. Since the fall of the USSR, the ROC and Russian government have formed a strong alliance where they support each other, though recent polls show more Russians questioning religion's role in society.
The Russian Orthodox Church
The Russian Orthodox Church traces its origins to St. Andrew who brought Christianity to Kiev in the 10th century. It grew under Princes and Tsars and established monasteries. The Church enjoyed favored status under the Mongols but faced repression under the Soviets from 1917-1991 when religious freedom was restored. The Patriarch of Moscow and All Russia leads the Church which plays an important role in Russian society and government.
The Failure of Atheism and the Triumph of Faith in Russia
The Soviet Union aggressively enforced atheism and violently persecuted Christianity. Over 49,000 churches were destroyed and over 66 million people died in massacres, famines, and concentration camps. The Soviet Union sought to annihilate all religious institutions and ideas through militant atheism. Over 100,000 Russian Orthodox clergy were arrested and shot. By 1941, less than 200 Orthodox congregations remained in the Soviet Union. Today, the Orthodox Church has over 30,000 parishes, 8,000 monasteries and 100 theological seminaries, demonstrating the failure of state atheism and triumph of faith in Russia.
This weeks readings pertain to the ways in which post-Soviet Cent.docx
This week's readings pertain to the ways in which post-Soviet Central Asian states have reacted to the "Islamic revival" that we've been talking about over the last few weeks. I'd like you to write a 200-250 word essay about how the independent post-Soviet states have reacted to Islam. How have these reactions differed from how the Soviet government treated Islam? What do you think explains these differences? How does the state (that is, the government) "use," "manage," or "co-opt" religion, and how do you think that governmental conceptions of Islam differ from the "lived" understandings of Islam that we've read about recently?
155© The Author(s) 2019
J.-F. Caron (ed.), Kazakhstan and the Soviet Legacy,
https://doi.org/10.1007/978-981-13-6693-2_8
CHAPTER 8
The Art of!Managing Religion in!a!Post-
Soviet Soft Authoritarian State
Hélène!Thibault
This chapter aims at presenting a religious topography of contemporary
Kazakhstan by focusing on the moderate!Islamic religious revival follow-
ing independence and the subsequent attempts made by the state to con-
trol it. With a remaining Russian population of approximately 25%,
Kazakhstan is considered to be one of the most Russi"ed and secularized
countries of Central Asia. Since its independence in 1991, the Kazakhstani
authorities have implemented policies aimed at promoting national tradi-
tions, and in particular, the Kazakh language. In parallel, we observe a
renewed interest for Islam among the population. However, the society
remains strongly in#uenced by 70!years of atheism imposed by force and
this interest translates into a moderate increase of religious practice.
Despite this moderate Islamization, the authorities fear a politicization and
radicalization of Islam and attempt to channel religious feelings toward an
Islam that is considered patriotic, in line with national values and shielded
from external in#uences. The state has reinforced its control over religious
organizations and practices, through the Spiritual Direction of Muslims in
Kazakhstan, an institution inherited from Soviet times which acts as an
H. Thibault (
)
Nazarbayev University, Astana, Kazakhstan
e-mail: [email protected]
http://crossmark.crossref.org/dialog/?doi=10.1007/978-981-13-6693-2_8&domain=pdf
mailto:[email protected]
156
of"cial clergy. This control is exercised in a context of moderate authori-
tarianism, which generates tensions in the country. This chapter opens
with a historical account of religious dynamics to illustrate how state-reli-
gion relations in Kazakhstan possess a unique character due to the legacy
of Marxist atheism. The second part paints a portrait of the religious diver-
sity in the country and the tensions inherent to this cohabitation. It will
reveal that the most dramatic tensions are not inter- confessional but con-
cern the different interpretations of Islam.
RELIGIOUS PRACTICE IN!HISTORICAL PERSPECTIVE
Before the conversion to Islam in the ninth cent ...
The Statue & The Stone
The document summarizes the violent persecution of Christianity in the Soviet Union under communist rule, including the destruction of over 49,000 churches, mass executions of over 66 million people, and imprisonment of over 1 million people in concentration camps. It describes how militant atheism was central to communist ideology and any criticism of atheism was forbidden. It then discusses the resurgence of Orthodox Christianity in Russia today, with over 30,000 parishes and 100 seminaries, showing how atheism ultimately failed while Christianity triumphed.
In 1910 the Syrian Orthodox Bishop Raphael Permitted the Orthodox to Commune...
Bishop Raphael Hawaweeny initially accepted the ministrations of Anglican clergy in 1910 due to their assurances that Anglicanism was similar to Orthodoxy. However, after two years of close observation and study, he realized there were significant differences between Anglican doctrine and Orthodoxy. As a result, he resigned from the Anglican-Orthodox Churches Union in 1912 and issued a pastoral letter rescinding his previous permission for Orthodox Christians to receive sacraments from Anglican clergy, in order to protect his flock from being misled.
Byzantium
This document provides an overview of the Byzantine Empire and Western Europe between 200-850 CE. It discusses how the Roman Empire split into three civilizations: the Byzantine Empire, Western Europe/Western Christendom, and the Islamic World. It then focuses on the Byzantine Empire, noting its strong military and legal systems, use of Greek language and culture, and role in preserving classical knowledge. Constantinople was highlighted as the wealthy capital. The document also discusses the development of Christianity and the Orthodox Church in the Byzantine Empire.
Religious freedom at gunpoint: Russian terror in the occupied territories of ...
The document summarizes the religious situation in eastern Ukraine before and after Russian occupation. Before 2014, the regions saw religious diversity with over 1,700 organizations representing Orthodox, Protestant, Jewish, Muslim and other faiths. However, since seizing power in 2014, Russian-backed separatists have targeted "non-traditional" groups like Evangelicals, Greek Catholics and Jehovah's Witnesses through kidnapping, torture and seizure of property. Their actions have undermined Ukraine's democratic freedoms and pluralism in religion to instead promote the Russian Orthodox Church and consolidate their illegitimate control.
ROC pp2
The Russian Orthodox Church (ROC) has 85 million members and is the largest Eastern Orthodox Church. It has close ties to the Russian government and influences the development of secular laws. Under Putin, the ROC works closely with the government and they share the goal of protecting Eastern Orthodox churches globally. The ROC opposes homosexual rights and supported the imprisonment of the punk band Pussy Riot for protesting in a church. Potential weaknesses of the ROC include its leader Kirill's unstable authority and the fact that Russian society is not entirely orthodox.
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The document summarizes key facts about religion and society in Georgia. It notes that Georgia is predominantly urban, low-income, and Orthodox Christian. Approximately 90% of Georgians adhere to Orthodox Christianity, primarily the Georgian Orthodox Church. While the Georgian Orthodox Church plays a distinct cultural role, other religious minorities like Muslims and Jews also have a presence. The document then provides historical context, describing how Christianity became the dominant religion in Georgia and how religious demographics have changed over time with foreign influences and Soviet rule.
1 1-1 Christianity
The document discusses the history and branches of Christianity. It provides information on:
1) The major branches of Christianity including Catholicism, Eastern Orthodoxy, and Protestantism. Protestantism originated from leaders like Martin Luther seeking to reform the Catholic Church.
2) Puritanism, a Protestant movement in the 16th-17th centuries that sought to "purify" the Church of England and advocated hard work, modesty, and moral living. Many Puritans migrated to America on the Mayflower.
3) How Puritanism influenced American values and traditions, establishing institutions like Harvard and contributing to ideals of individualism and equality.
1 1-1 christianity
The document discusses the history and branches of Christianity. It provides information on:
1) The major branches of Christianity including Catholicism, Eastern Orthodoxy, and Protestantism. Protestantism originated from leaders like Martin Luther seeking to reform the Catholic Church.
2) Puritanism, a Protestant movement in the 16th-17th centuries that sought to "purify" the Church of England and advocated hard work, modesty, and moral living. Many Puritans migrated to America on the Mayflower.
3) How Puritanism influenced American values and traditions, establishing institutions like Harvard and contributing to ideals of individualism and equality.
The Fall of Roman Empire
The document discusses the fall of the Western Roman Empire and its implications for Christianity. It describes how the empire was split between West and East, with Constantine uniting it briefly before it split again. The Western empire collapsed in the 5th century due to invasions. This led Christianity to spread and unify Western Europe with the Roman Catholic Church gaining power. Meanwhile, the Eastern Empire became the Byzantine Empire, with the Eastern Orthodox Church developing under imperial control. Tensions later arose between the churches over icons and authority, culminating in their Great Schism in 1054.
Bushkovitch-article-Muslims
This document summarizes the history of Orthodoxy and Islam in Russia from 988 to 1725. It discusses how, unlike in Western Europe, Russia did not try to convert or expel its Muslim populations after conquering territories with Tatar and Bashkir peoples. The Russian state and Orthodox Church took a relatively tolerant approach. The document analyzes how the Orthodox Church in Russia did not produce significant anti-Islamic literature, unlike the Byzantine Church, even though they were in contact with Muslims. It suggests this approach helped integrate Muslim populations into the Russian Empire with less religious conflict.
Philaret sorrowfulepistle1972eng
This document is a letter from the President of the Synod of Bishops of the Russian Orthodox Church Outside of Russia addressed to the primates of the Orthodox churches. It warns of the dangers of ecumenism and modernism, such as adopting Western practices like the calendar, that threaten Orthodox unity and purity of doctrine. It criticizes the participation of some Orthodox churches in the World Council of Churches as contrary to Orthodox ecclesiology and compromising Orthodox principles to bring them closer to other Christian denominations.
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2) Asian Catholics represent a small minority, about 2.4% of the population, living within multi-religious societies.
3) Dependencies remain on Western "mother churches" for funding and direction, posing obstacles for inculturation and relations with other faiths.
4) Inculturation of theology, liturgy, and formation is important for Asian Christianity to take root, though must be guided by gospel compatibility.
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The Eastern Orthodox Church is the second largest Christian church worldwide with 225-300 million adherents. It teaches that it is the church established by Jesus Christ almost 2,000 years ago. Depictions of the cross are common in Orthodox churches and carry significance, such as the popular Tri-Bar cross seen in Russia and Ukraine dating to the 4th century AD. Traditions in Orthodoxy consist of following the Bible, symbols, decisions of church councils, liturgical books, icons, and canons as a cohesive religious system. Services follow a rigid annual schedule and require at least two people, a priest and chanter. The goal is for Christians to continually draw nearer to God through imitation of Christ and prayer until united with
The-Great-Schism.pptx
Christianity developed differently in the Eastern and Western Roman Empire due to their geographical separation. While both were based on Jesus Christ and the Bible, differences emerged over authority in the church and use of icons. Eastern Christians believed the Byzantine emperor had authority over the church, while Western Christians followed the Pope; this caused division. Disagreements culminated in the Great Schism of 1054 which split Christianity into the Roman Catholic Church of Western Europe and the Eastern Orthodox Church of Eastern Europe.
The following just needs a reply to atleast 100 wordsInstructor .docx
The following just needs a reply to atleast 100 words
Instructor part 1
Not exactly thousands of years after the death of Jesus, but the Great Schism of 1054 separated the Christian Church into East and West.
The Western Church are the Roman Catholics of today.
Catholic is Greek for “universal”.
The Eastern Byzantine Church was initially centered in Constantinople before the invasion of the Turks.
What about the priests in both religions--can priests marry in both faiths?
Is Christmas celebrated by both faiths on the same day?
Jeff part 2
The social and ideological divide between churches that eventually led to the Great schism in 1054, had its origins much earlier. This is marked with the division of the Roman Empire into east and west.
Constantinople as capital of the eastern empire and became the Byzantine Empire, with Rome the capital of the Western Roman Empire.
Over hundreds of years since it was divided, these two Empires developed independent and separate cultures to further this separation of cultures and thinking.
Since many of the citizens and peoples of Byzantine were of Greek origin, the Byzantine Emperor, Heraclius, (610-641) also completed the Hellenization of the Empire by making Greek, replacing latin, as the official language of the Empire.
There were many dividing issues concerning the practice of religion between the two states.
The Eastern Church did not agree with the changes in doctrine and rituals that the Roman catholic church instituted in their church.
The Eastern church was more traditional or Orthodox, and did not wish to change the original Christian catholic worship and rituals. They consider themselves the true church.
The head of the Eastern Orthodox church known as the Patriarch of Constantinople is the equivalent to the position of the Pope in Rome, but he has no power to interfere with the 12 other Orthodox communions.
The Orthodox Church claims to be the one true church of Christ, and seeks to trace its origin back to the original apostles through an unbroken chain of apostolic succession. The growing differences between these two churches finally led to a major split, each with their own heads and hierarchy.
Recently, Pope Francis, of the Catholic church, and the Patriarch of the Eastern Orthodox church met for the first time, to discuss and improve relations in an attempt for reconciliation of their
.
155© The Author(s) 2019J.-F. Caron (ed.), Kazakhstan and the.docx
155© The Author(s) 2019
J.-F. Caron (ed.), Kazakhstan and the Soviet Legacy,
https://doi.org/10.1007/978-981-13-6693-2_8
CHAPTER 8
The Art of!Managing Religion in!a!Post-
Soviet Soft Authoritarian State
Hélène!Thibault
This chapter aims at presenting a religious topography of contemporary
Kazakhstan by focusing on the moderate!Islamic religious revival follow-
ing independence and the subsequent attempts made by the state to con-
trol it. With a remaining Russian population of approximately 25%,
Kazakhstan is considered to be one of the most Russi"ed and secularized
countries of Central Asia. Since its independence in 1991, the Kazakhstani
authorities have implemented policies aimed at promoting national tradi-
tions, and in particular, the Kazakh language. In parallel, we observe a
renewed interest for Islam among the population. However, the society
remains strongly in#uenced by 70!years of atheism imposed by force and
this interest translates into a moderate increase of religious practice.
Despite this moderate Islamization, the authorities fear a politicization and
radicalization of Islam and attempt to channel religious feelings toward an
Islam that is considered patriotic, in line with national values and shielded
from external in#uences. The state has reinforced its control over religious
organizations and practices, through the Spiritual Direction of Muslims in
Kazakhstan, an institution inherited from Soviet times which acts as an
H. Thibault (
)
Nazarbayev University, Astana, Kazakhstan
e-mail: [email protected]
http://crossmark.crossref.org/dialog/?doi=10.1007/978-981-13-6693-2_8&domain=pdf
mailto:[email protected]
156
of"cial clergy. This control is exercised in a context of moderate authori-
tarianism, which generates tensions in the country. This chapter opens
with a historical account of religious dynamics to illustrate how state-reli-
gion relations in Kazakhstan possess a unique character due to the legacy
of Marxist atheism. The second part paints a portrait of the religious diver-
sity in the country and the tensions inherent to this cohabitation. It will
reveal that the most dramatic tensions are not inter- confessional but con-
cern the different interpretations of Islam.
RELIGIOUS PRACTICE IN!HISTORICAL PERSPECTIVE
Before the conversion to Islam in the ninth century, the nomadic peoples
of Central Asia practiced a variant of paganism, locally known as Tengri
(Tengri means sky in many Turkic languages) and strongly connected to
natural elements and the souls of ancestors. The shaman was a central
"gure of the religious life which consisted in “ways of understanding and
manipulating the world in order to maintain the central sacred value of
(communal) life and (communal) well-being” (DeWeese 2010: 37).
Islamization in Central Asia took place progressively from the ninth cen-
tury with the Arab conquest. At that time, the territory of Kazakhstan was
under the authority of different Turk.
Presentation
Christianity first arrived in Japan in the 16th century through Francis Xavier's missionary efforts. While some Japanese feudal lords converted, most Japanese followed Buddhism and Shintoism. Rulers like Toyotomi Hideyoshi and Tokugawa Ieyasu grew suspicious of European influence through Christianity and banned the religion in 1614. Some Catholics continued practicing secretly and were later rediscovered after Japan reopened to the West in 1858.
Christianity ppt
During the Middle Ages in Europe, Christianity developed and spread in the following ways:
The Council of Nicea in 325 AD established the basic tenets of Christianity. Emperor Constantine moved the capital of the Roman Empire to Constantinople and missionaries spread Christianity throughout Europe. Emperor Justinian constructed churches throughout the Byzantine Empire, showing the close connection between church and state. The Church grew powerful in Medieval Europe and became a central, unifying force as Charlemagne was crowned emperor by the Pope. However, a Great Schism in 1054 AD divided Christianity into Western Roman Catholicism and Eastern Orthodoxy.
A Particularist Empire The Russian Policies Of Christianization And Military...
The document discusses the Russian administration's policies towards Christianization and military conscription in Central Asia before 1917. It reveals the complex and inconsistent administrative system under Tsarist rule, where people of different ethnicities and social statuses were governed by different laws even within the same territory. The document then examines debates among Tsarist officials regarding the possibility of Christianizing Central Asians, especially Kazakhs, through both organized missionary activities and more covert means. It also discusses the consideration of military conscription as a means of integrating the multiethnic populations of Central Asia into the Russian Empire. However, the Tsarist administration did not fully commit to either Christianization or conscription policies.
Church history emerging (400-1054)
The document summarizes the history of the church from the early church to 1000 AD. It describes how Christianity became the official religion of the Roman Empire under Emperor Constantine in the 300s AD. It then discusses the fall of the Western Roman Empire around 400-600 AD and the rise of monasticism, with Benedict of Nursia establishing influential monasteries. Meanwhile, the Eastern Byzantine Empire continued with the Eastern Orthodox Church. By 1000 AD, Charlemagne had established control in the West and missionaries were converting tribes, while the Byzantine Empire was shrinking due to the rise of Islam. This led to the Great Schism of 1054 that divided the church into Catholic and Eastern Orthodox denominations.
Russian Revolution 2.
The document provides an overview of religions and social classes in the Russian Empire in 1914. It discusses the Russian Orthodox Church, Catholic Church, Protestantism, Islam, and Buddhism in Russia. It also describes the social classes of nobles, peasants, and workers. Peasants made up 85% of the population and were primarily agricultural workers. Workers were divided by skill level and gender. The document also summarizes the political parties in Russia, including the Russian Social Democratic Workers party and the socialist Revolutionary Party, which advocated for workers' and peasants' rights respectively.
B51850aa
Ilia II has been the Catholicos-Patriarch of the Georgian Orthodox Church since 1977. He graduated from religious seminaries and academies in Moscow and was ordained as a priest in Georgia in the 1960s. In the late 1980s, as Patriarch, he helped the Georgian Orthodox Church regain influence after Soviet suppression by implementing reforms. During civil unrest in Georgia in the 1980s and 1990s, he urged peaceful solutions. More recently, he has personally baptized thousands of newborns to encourage Georgia's declining birth rate.
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The Russian Orthodox Church (ROC) has 85 million members and is the largest Eastern Orthodox Church. It has close ties to the Russian government and influences the development of secular laws. Under Putin, the ROC works closely with the government and they share the goal of protecting Eastern Orthodox churches globally. The ROC opposes homosexual rights and supported the imprisonment of the punk band Pussy Riot for protesting in a church. Potential weaknesses of the ROC include its leader Kirill's unstable authority and the fact that Russian society is not entirely orthodox.
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1 1-1 Christianity
The document discusses the history and branches of Christianity. It provides information on:
1) The major branches of Christianity including Catholicism, Eastern Orthodoxy, and Protestantism. Protestantism originated from leaders like Martin Luther seeking to reform the Catholic Church.
2) Puritanism, a Protestant movement in the 16th-17th centuries that sought to "purify" the Church of England and advocated hard work, modesty, and moral living. Many Puritans migrated to America on the Mayflower.
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1 1-1 christianity
The document discusses the history and branches of Christianity. It provides information on:
1) The major branches of Christianity including Catholicism, Eastern Orthodoxy, and Protestantism. Protestantism originated from leaders like Martin Luther seeking to reform the Catholic Church.
2) Puritanism, a Protestant movement in the 16th-17th centuries that sought to "purify" the Church of England and advocated hard work, modesty, and moral living. Many Puritans migrated to America on the Mayflower.
3) How Puritanism influenced American values and traditions, establishing institutions like Harvard and contributing to ideals of individualism and equality.
The Fall of Roman Empire
The document discusses the fall of the Western Roman Empire and its implications for Christianity. It describes how the empire was split between West and East, with Constantine uniting it briefly before it split again. The Western empire collapsed in the 5th century due to invasions. This led Christianity to spread and unify Western Europe with the Roman Catholic Church gaining power. Meanwhile, the Eastern Empire became the Byzantine Empire, with the Eastern Orthodox Church developing under imperial control. Tensions later arose between the churches over icons and authority, culminating in their Great Schism in 1054.
Bushkovitch-article-Muslims
This document summarizes the history of Orthodoxy and Islam in Russia from 988 to 1725. It discusses how, unlike in Western Europe, Russia did not try to convert or expel its Muslim populations after conquering territories with Tatar and Bashkir peoples. The Russian state and Orthodox Church took a relatively tolerant approach. The document analyzes how the Orthodox Church in Russia did not produce significant anti-Islamic literature, unlike the Byzantine Church, even though they were in contact with Muslims. It suggests this approach helped integrate Muslim populations into the Russian Empire with less religious conflict.
Philaret sorrowfulepistle1972eng
This document is a letter from the President of the Synod of Bishops of the Russian Orthodox Church Outside of Russia addressed to the primates of the Orthodox churches. It warns of the dangers of ecumenism and modernism, such as adopting Western practices like the calendar, that threaten Orthodox unity and purity of doctrine. It criticizes the participation of some Orthodox churches in the World Council of Churches as contrary to Orthodox ecclesiology and compromising Orthodox principles to bring them closer to other Christian denominations.
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The document provides an overview of the Church in Asia, highlighting several key points:
1) Christianity has a long history in Asia dating back to the 1st century, but Asian churches still struggle with perceptions of being foreign imports from the West.
2) Asian Catholics represent a small minority, about 2.4% of the population, living within multi-religious societies.
3) Dependencies remain on Western "mother churches" for funding and direction, posing obstacles for inculturation and relations with other faiths.
4) Inculturation of theology, liturgy, and formation is important for Asian Christianity to take root, though must be guided by gospel compatibility.
Orthodoxy
The Eastern Orthodox Church is the second largest Christian church worldwide with 225-300 million adherents. It teaches that it is the church established by Jesus Christ almost 2,000 years ago. Depictions of the cross are common in Orthodox churches and carry significance, such as the popular Tri-Bar cross seen in Russia and Ukraine dating to the 4th century AD. Traditions in Orthodoxy consist of following the Bible, symbols, decisions of church councils, liturgical books, icons, and canons as a cohesive religious system. Services follow a rigid annual schedule and require at least two people, a priest and chanter. The goal is for Christians to continually draw nearer to God through imitation of Christ and prayer until united with
The-Great-Schism.pptx
Christianity developed differently in the Eastern and Western Roman Empire due to their geographical separation. While both were based on Jesus Christ and the Bible, differences emerged over authority in the church and use of icons. Eastern Christians believed the Byzantine emperor had authority over the church, while Western Christians followed the Pope; this caused division. Disagreements culminated in the Great Schism of 1054 which split Christianity into the Roman Catholic Church of Western Europe and the Eastern Orthodox Church of Eastern Europe.
The following just needs a reply to atleast 100 wordsInstructor .docx
The following just needs a reply to atleast 100 words
Instructor part 1
Not exactly thousands of years after the death of Jesus, but the Great Schism of 1054 separated the Christian Church into East and West.
The Western Church are the Roman Catholics of today.
Catholic is Greek for “universal”.
The Eastern Byzantine Church was initially centered in Constantinople before the invasion of the Turks.
What about the priests in both religions--can priests marry in both faiths?
Is Christmas celebrated by both faiths on the same day?
Jeff part 2
The social and ideological divide between churches that eventually led to the Great schism in 1054, had its origins much earlier. This is marked with the division of the Roman Empire into east and west.
Constantinople as capital of the eastern empire and became the Byzantine Empire, with Rome the capital of the Western Roman Empire.
Over hundreds of years since it was divided, these two Empires developed independent and separate cultures to further this separation of cultures and thinking.
Since many of the citizens and peoples of Byzantine were of Greek origin, the Byzantine Emperor, Heraclius, (610-641) also completed the Hellenization of the Empire by making Greek, replacing latin, as the official language of the Empire.
There were many dividing issues concerning the practice of religion between the two states.
The Eastern Church did not agree with the changes in doctrine and rituals that the Roman catholic church instituted in their church.
The Eastern church was more traditional or Orthodox, and did not wish to change the original Christian catholic worship and rituals. They consider themselves the true church.
The head of the Eastern Orthodox church known as the Patriarch of Constantinople is the equivalent to the position of the Pope in Rome, but he has no power to interfere with the 12 other Orthodox communions.
The Orthodox Church claims to be the one true church of Christ, and seeks to trace its origin back to the original apostles through an unbroken chain of apostolic succession. The growing differences between these two churches finally led to a major split, each with their own heads and hierarchy.
Recently, Pope Francis, of the Catholic church, and the Patriarch of the Eastern Orthodox church met for the first time, to discuss and improve relations in an attempt for reconciliation of their
.
155© The Author(s) 2019J.-F. Caron (ed.), Kazakhstan and the.docx
155© The Author(s) 2019
J.-F. Caron (ed.), Kazakhstan and the Soviet Legacy,
https://doi.org/10.1007/978-981-13-6693-2_8
CHAPTER 8
The Art of!Managing Religion in!a!Post-
Soviet Soft Authoritarian State
Hélène!Thibault
This chapter aims at presenting a religious topography of contemporary
Kazakhstan by focusing on the moderate!Islamic religious revival follow-
ing independence and the subsequent attempts made by the state to con-
trol it. With a remaining Russian population of approximately 25%,
Kazakhstan is considered to be one of the most Russi"ed and secularized
countries of Central Asia. Since its independence in 1991, the Kazakhstani
authorities have implemented policies aimed at promoting national tradi-
tions, and in particular, the Kazakh language. In parallel, we observe a
renewed interest for Islam among the population. However, the society
remains strongly in#uenced by 70!years of atheism imposed by force and
this interest translates into a moderate increase of religious practice.
Despite this moderate Islamization, the authorities fear a politicization and
radicalization of Islam and attempt to channel religious feelings toward an
Islam that is considered patriotic, in line with national values and shielded
from external in#uences. The state has reinforced its control over religious
organizations and practices, through the Spiritual Direction of Muslims in
Kazakhstan, an institution inherited from Soviet times which acts as an
H. Thibault (
)
Nazarbayev University, Astana, Kazakhstan
e-mail: [email protected]
http://crossmark.crossref.org/dialog/?doi=10.1007/978-981-13-6693-2_8&domain=pdf
mailto:[email protected]
156
of"cial clergy. This control is exercised in a context of moderate authori-
tarianism, which generates tensions in the country. This chapter opens
with a historical account of religious dynamics to illustrate how state-reli-
gion relations in Kazakhstan possess a unique character due to the legacy
of Marxist atheism. The second part paints a portrait of the religious diver-
sity in the country and the tensions inherent to this cohabitation. It will
reveal that the most dramatic tensions are not inter- confessional but con-
cern the different interpretations of Islam.
RELIGIOUS PRACTICE IN!HISTORICAL PERSPECTIVE
Before the conversion to Islam in the ninth century, the nomadic peoples
of Central Asia practiced a variant of paganism, locally known as Tengri
(Tengri means sky in many Turkic languages) and strongly connected to
natural elements and the souls of ancestors. The shaman was a central
"gure of the religious life which consisted in “ways of understanding and
manipulating the world in order to maintain the central sacred value of
(communal) life and (communal) well-being” (DeWeese 2010: 37).
Islamization in Central Asia took place progressively from the ninth cen-
tury with the Arab conquest. At that time, the territory of Kazakhstan was
under the authority of different Turk.
Presentation
Christianity first arrived in Japan in the 16th century through Francis Xavier's missionary efforts. While some Japanese feudal lords converted, most Japanese followed Buddhism and Shintoism. Rulers like Toyotomi Hideyoshi and Tokugawa Ieyasu grew suspicious of European influence through Christianity and banned the religion in 1614. Some Catholics continued practicing secretly and were later rediscovered after Japan reopened to the West in 1858.
Christianity ppt
During the Middle Ages in Europe, Christianity developed and spread in the following ways:
The Council of Nicea in 325 AD established the basic tenets of Christianity. Emperor Constantine moved the capital of the Roman Empire to Constantinople and missionaries spread Christianity throughout Europe. Emperor Justinian constructed churches throughout the Byzantine Empire, showing the close connection between church and state. The Church grew powerful in Medieval Europe and became a central, unifying force as Charlemagne was crowned emperor by the Pope. However, a Great Schism in 1054 AD divided Christianity into Western Roman Catholicism and Eastern Orthodoxy.
A Particularist Empire The Russian Policies Of Christianization And Military...
The document discusses the Russian administration's policies towards Christianization and military conscription in Central Asia before 1917. It reveals the complex and inconsistent administrative system under Tsarist rule, where people of different ethnicities and social statuses were governed by different laws even within the same territory. The document then examines debates among Tsarist officials regarding the possibility of Christianizing Central Asians, especially Kazakhs, through both organized missionary activities and more covert means. It also discusses the consideration of military conscription as a means of integrating the multiethnic populations of Central Asia into the Russian Empire. However, the Tsarist administration did not fully commit to either Christianization or conscription policies.
Church history emerging (400-1054)
The document summarizes the history of the church from the early church to 1000 AD. It describes how Christianity became the official religion of the Roman Empire under Emperor Constantine in the 300s AD. It then discusses the fall of the Western Roman Empire around 400-600 AD and the rise of monasticism, with Benedict of Nursia establishing influential monasteries. Meanwhile, the Eastern Byzantine Empire continued with the Eastern Orthodox Church. By 1000 AD, Charlemagne had established control in the West and missionaries were converting tribes, while the Byzantine Empire was shrinking due to the rise of Islam. This led to the Great Schism of 1054 that divided the church into Catholic and Eastern Orthodox denominations.
Russian Revolution 2.
The document provides an overview of religions and social classes in the Russian Empire in 1914. It discusses the Russian Orthodox Church, Catholic Church, Protestantism, Islam, and Buddhism in Russia. It also describes the social classes of nobles, peasants, and workers. Peasants made up 85% of the population and were primarily agricultural workers. Workers were divided by skill level and gender. The document also summarizes the political parties in Russia, including the Russian Social Democratic Workers party and the socialist Revolutionary Party, which advocated for workers' and peasants' rights respectively.
B51850aa
Ilia II has been the Catholicos-Patriarch of the Georgian Orthodox Church since 1977. He graduated from religious seminaries and academies in Moscow and was ordained as a priest in Georgia in the 1960s. In the late 1980s, as Patriarch, he helped the Georgian Orthodox Church regain influence after Soviet suppression by implementing reforms. During civil unrest in Georgia in the 1980s and 1990s, he urged peaceful solutions. More recently, he has personally baptized thousands of newborns to encourage Georgia's declining birth rate.
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The following just needs a reply to atleast 100 wordsInstructor .docx
The following just needs a reply to atleast 100 wordsInstructor .docx
155© The Author(s) 2019J.-F. Caron (ed.), Kazakhstan and the.docx
155© The Author(s) 2019J.-F. Caron (ed.), Kazakhstan and the.docx
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Chapter wise All Notes of First year Basic Civil Engineering.pptx
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- 3. The Christianization of Kievan Rus' commenced in 988 with the baptism of the Rus' Grand Prince of Kiev — Vladimir the Great — and his people by the clergy of the Ecumenical Patriarch of Constantinople. The ecclesiastical title of Metropolitan of Kiev and all Rus' remained in the jurisdiction of the Ecumenical Patriarchate until 1686.
- 4. • The ROC currently claims exclusive jurisdiction over the Eastern Orthodox Christians, irrespective of their ethnic background, who reside in the former member republics of the Soviet Union, excluding Georgia. The ROC also created the autonomous Church of Japan and Chinese Orthodox Church. The ROC eparchies in Belarus and Latvia, since the fall of the Soviet Union in the 1990s, enjoy various degrees of self-government, albeit short of the status of formal ecclesiastical autonomy. • The ROC should also not be confused with the Russian Orthodox Church Outside of Russia (or ROCOR, also known as the Russian Orthodox Church Abroad), headquartered in the United States. The ROCOR was instituted in the 1920s by Russian communities outside the Soviet Union, which had refused to recognise the authority of the Moscow Patriarchate that was de facto headed by Metropolitan Sergius Stragorodsky. The two churches reconciled on 17 May 2007; the ROCOR is now a self-governing part of the Russian Orthodox Church.
- 5. • The apparent 'symphonia' of church-state cooperation in Russia is a matter of • debate and concern in the West. By some accounts the war in Ukraine kicked • that collusion into another gear entirely, with the Russian Orthodox Church now • a fully assimilated part of the Kremlin’s domestic and foreign policy machine. We • argue that, though such claims may prove hyperbolic, the rise in political • authoritarianism in Russia and its neighbourhood is being matched by significant • restrictions in Russia’s religious playfield, and that both the Kremlin and the • Russian Orthodox Church benefit from the policies and practices of the other
- 6. • Religious pluralism was always going to be a tenuous pro_x0002_position in post-Soviet Russia. The church-state models of • the Tsarist and Communist eras were not particularly • encouraging antecedents. Furthermore, pluralism of any kind • does not have a rich history in Russia (Grigoriadis, 2016). Pre_x0002_Soviet experiments in various social domains were infrequent, • short-lived and often inconsequential.
- 13. Thank You