"Help Must First Come from the Divine:" A Response to Fr. George Eber's Claim of the so-called Incommensurability of Orthodox and Non-Orthodox Christian Bioethics

1995 ◽  
Vol 1 (2) ◽  
pp. 153-160
Author(s):  
F. James ◽  
J. F. Keenan
Keyword(s):  
Orthodox Christian

The ‘Highest Roade to Happiness’

2017 ◽  
Author(s):  
Mark Knights
Keyword(s):  
Seventeenth Century ◽  
Family Life ◽  
Orthodox Christian

Knights explores the writings of the later seventeenth-century merchant James Boevey, which digested his own experiences, apparently for the benefit of himself, his family circle and friends, though possibly with an eye to publication. In thirty manuscript volumes, Boevey set out an ‘Active Philosophy’, developed in the light of his manifold difficulties—extended litigation, imprisonment, associated commercial losses, brushes with death and a far from easy family life. He saw happiness as an art, and as something to be achieved. In that context suffering was something from which lessons could be learned, but he did not employ an orthodox Christian framework for this view: he does not seem to have been a Weberian merchant motivated by protestant ethics but instead endorsed a more speculative set of beliefs which nevertheless helped to advance mercantile values.

scholarly journals Orthodox Christian Bulgarians Coping with Natural Disasters in the Pre-Modern Ottoman Balkans

Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 367
Author(s):  
Raymond Detrez
Keyword(s):  
Natural Disasters ◽  
World View ◽  
Cultural Influences ◽  
Religious Community ◽  
Religious Communities ◽  
Moral Value ◽  
Secondary Importance ◽  
Orthodox Christian ◽  
Christian Communities ◽  
Ottoman Balkans

Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and tended to react in a like manner to various events. The Bulgarian attitudes to natural disasters, on which this contribution focuses, apparently did not differ essentially from that of their Turkish neighbors. Both proceeded from the basic idea of God’s providence lying behind these disasters. In spite of the (overwhelmingly Western) perception of Muslims being passive and fatalistic, the problem whether it was permitted to attempt to escape “God’s wrath” was coped with in a similar way as well. However, in addition to a comparable religious mental make-up, social circumstances and administrative measures determining equally the life conditions of both religious communities seem to provide a more plausible explanation for these similarities than cross-cultural influences.

scholarly journals Discipleship in Oriental Orthodox and Evangelical Communities

Religions ◽  
2021 ◽  
Vol 12 (5) ◽  
pp. 320
Author(s):  
Ralph Lee
Keyword(s):  
Nineteenth Century ◽  
Spiritual Disciplines ◽  
Way Of Life ◽  
Literary Works ◽  
Orthodox Christian ◽  
The Bible ◽  
Revival Movements ◽  
Key Aspects ◽  
Evangelical Protestant

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.

HOUSEHOLD FORMATION IN 19TH-CENTURY CENTRAL ANATOLIA: THE CASE STUDY OF A TURKISH-SPEAKING ORTHODOX CHRISTIAN COMMUNITY

2002 ◽  
Vol 34 (3) ◽  
pp. 495-517
Author(s):  
Irini Renieri
Keyword(s):  
Central Anatolia ◽  
Household Formation ◽  
Greek Orthodox ◽  
Christian Community ◽  
Orthodox Christian ◽  
Complex Forms ◽  
The Right ◽  
Extended Households ◽  
The Village

This article explores household formation among the Greek Orthodox population of a mixed village of Cappadocia inhabited by Muslims, as well. The village, Çukur, was located on the right bank of the river Kızılırmak, 49 kilometers north–northwest of Kayseri.1 I aim to show that complex forms of household formation were the main type of social organization and were especially durable over time, with a high average household membership. I attempt to clarify whether the predominance of extended households—which, as other studies have shown, is not that common in the Asian portion of the Ottoman Empire—was related to the Christian character of this section of the Çukur population, or whether the agricultural basis of the village economy played a more important role.

Amphilochius of Iconium and Lycaonian Asceticism

2011 ◽  
Vol 101 ◽  
pp. 185-205
Author(s):  
Peter Thonemann
Keyword(s):  
Late Antiquity ◽  
Fourth Century ◽  
Orthodox Christian ◽  
Ascetic Communities ◽  
Formed Part ◽  
First Time

AbstractNon-orthodox Christian asceticism in Late Antiquity is known to us largely through the distorting lens of orthodox heresiology. This paper aims to reassess the character of the ascetic communities of rural Lycaonia in the fourth century a.d. in the light of the surviving funerary and ecclesiastical epigraphy, including three inscriptions published here for the first time. We are fortunate to be able to read these texts in the light of a neglected work of orthodox polemic, Amphilochius’ Against False Asceticism, the work of an embattled orthodox bishop at Iconium in the late 370s a.d. This treatise formed part of a successful campaign to stigmatize the Lycaonian ascetics as heretics, a position which was enshrined in Theodosius’ anti-heretical legislation of a.d. 381–3.

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