Transnational Religions: The Roman Catholic Church in Brazil & the Orthodox Church in Russia

The three Baltic States (Estonia, Latvia, and Lithuania) have a varied religious history. In the twelfth and thirteenth centuries, they were the last region of Europe to be Christianized. Today, they—and especially Estonia—are among the most secularized societies in the world. This is not only due to the Soviet past but also to Baltic German dominance at key moments in their history. While Lutheranism has dominated in the north (in Estonia and Latvia), the Roman Catholic Church is still the main religious player in the south (in Lithuania and parts of Latvia). Primarily due to Russian migration, the Orthodox Church also plays a significant role in Baltic affairs. There is, finally, a small but vibrant cluster of new religious movements, notably neo-pagan groups.

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Eastern Orthodox Church and modern religious processes in the world

Medjunarodni problemi ◽

10.2298/medjp1204425j ◽

2012 ◽

Vol 64 (4) ◽

pp. 425-441

Author(s):

Miroljub Jevtic

Keyword(s):

Catholic Church ◽

Roman Catholic ◽

Religious Practice ◽

Eastern Orthodox ◽

Roman Catholic Church ◽

Orthodox Church ◽

Orthodox Christianity ◽

The World ◽

Collapse Of Communism ◽

Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

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Ukraine church rift will be exploited by politicians

Emerald Expert Briefings ◽

10.1108/oxan-db238874 ◽

2018 ◽

Keyword(s):

Catholic Church ◽

Soft Power ◽

Roman Catholic ◽

Roman Catholic Church ◽

Russian Orthodox ◽

Orthodox Church ◽

Russian Orthodox Church ◽

Content Type

Significance The Russian Orthodox Church appears to be losing the struggle to control church institutions in Ukraine, as it contests moves by the Constantinople Patriarchate to grant recognition to a separate church in Kyiv. President Petro Poroshenko has led the campaign for separation. Impacts Swift moves towards autocephaly will help Poroshenko's re-election bid without guaranteeing him victory. Russian leaders will mount a strong fight-back against losing soft-power influence in Ukraine. The Russian church will weigh the risks of a final break with Constantinople and disrupted ties with other Orthodox churches. The Roman Catholic Church, which is strong in Ukraine, will avoid engaging in the Orthodox dispute and its political aspects.

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Psychopathy and Depression as Predictors of the Satanic Syndrome

Open Theology ◽

10.1515/opth-2017-0007 ◽

2017 ◽

Vol 3 (1) ◽

Author(s):

Zlatko Šram

Keyword(s):

Ethnic Minority ◽

Catholic Church ◽

Community Sample ◽

Roman Catholic ◽

Roman Catholic Church ◽

Orthodox Church ◽

Convenience Sample ◽

Power And Control ◽

Magical Power ◽

And Control

AbstractThe aims of this research were to determine: (1) the existence of an internally consistent and valid latent construct of the Satanic syndrome, and (2) if psychopathy and depression are significant predictors of the Satanic syndrome within different sex and ethnic subsamples. We conducted a survey in a community sample of adult Christians in the region of eastern Croatia where the Croats (most who are members of the Roman Catholic Church) live together with a Serbian ethnic minority (most who are members of the Serbian Orthodox Church). The equalized convenience sample (N=1100) was divided into two sex and ethnic homogenous subgroups. The Satanic syndrome proved to be characterized as a one-dimensional factorial construct indicating the importance of participating in Satanic rituals; psychic seances during which the dead are called to appear; persons becoming knowledgeable about black magic; being a member of an occult society; and reading books and magazines that deal with esoteric and occult issues. Multiple regression analysis showed that psychopathy and depression were significant predictors of the Satanic syndrome within both sex and ethnic different groups. Within male, female, Croatian and Serbian ethnic minority samples, the amount of variances explained by the predictor variables were 20, 18, 20, and 16 percent, respectively. There is evidence that depressive psychopaths are attracted to the Satanic syndrome as a means of obtaining magical power and control over their destiny, regardless of sex and ethnic differences. The hypothesis confirmed that comorbidity of psychopathy and depression expresses the existence of a destructive sub-personality underlying the Satanic syndrome which indicates the existence of Satanic spirituality.

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Credo in unam sanctam…

TheoLogica An International Journal for Philosophy of Religion and Philosophical Theology ◽

10.14428/thl.v4i1.23543 ◽

2020 ◽

Vol 4 (1) ◽

pp. 88-106

Author(s):

Alejandro Zafeiropoulos

Keyword(s):

Catholic Church ◽

Roman Catholic ◽

Positive Answer ◽

Church Of Christ ◽

Roman Catholic Church ◽

Orthodox Church ◽

Starting Point ◽

The Church ◽

The Trinity

Is the Church of Christ the Roman Catholic Church? Could it be argued in parallel that the Church of Christ is the Orthodox Church? And could one accept a positive answer to these first two questions and still affirm that the Roman Catholic Church is not the Orthodox Church, and all this avoiding both a logical and a metaphysical contradiction? In this article I shall respond positively to each of these questions, avoiding the possible contradiction that such responses might involve. Taking as a starting point the philosophical and theological discussion of the Trinity within the analytical mainstream, I shall present the outline of an ecumenical ecclesiology based on the metaphysical relation of constitution. Thanks to this strategy, it is possible to think of a universal ecclesiology capable of explaining better not the diversity but the unity of the Church of Christ. Resumen: ¿La Iglesia de Cristo es la Iglesia católica romana? ¿Podría defenderse paralelamente que la Iglesia de Cristo es la Iglesia ortodoxa? Y, ¿se podría aceptar una respuesta positiva a estas dos primeras preguntas y afirmar que la Iglesia católica romana no es la Iglesia ortodoxa, y todo esto evitando tanto una contradicción lógica como metafísica? En el presente artículo se desea responder de manera positiva a cada una de estas preguntas, evitando la posible contradicción que dicha respuesta podría involucrar. Para esto y tomando como punto de partida las discusiones filosóficas y teológicas sobre la Trinidad dentro de la corriente analítica, presentaremos el bosquejo de una eclesiología ecuménica basada en la relación metafísica de constitución. Gracias a esta estrategia, se puede pensar una eclesiología universal capaz de explicar mejor, no la diversidad sino la unidad de la Iglesia de Cristo.

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The Provisional Government’s Bill regarding the “Legalization” of Russia’s Third Orthodox Church—Old Orthodox Belokrinitskaya Hierarchy

Slovene ◽

10.31168/2305-6754.2017.6.1.23 ◽

2017 ◽

Vol 6 (1) ◽

pp. 540-560

Author(s):

Mikhail A. Babkin

Keyword(s):

Catholic Church ◽

Roman Catholic ◽

Roman Catholic Church ◽

Russian Orthodox ◽

Orthodox Church ◽

Old Believers ◽

Religious Issues ◽

Political Events ◽

The Status ◽

State Relations

The legislative acts of the Provisional Government regulating the functioning of religious organizations has not been sufficiently studied. The bills, which were created in the various ministries of the Provisional Government and failed to become law, are virtually unexplored. On the wave of political events in Russia in February and March 1917, the nondenominational Provisional Government came to power. There arose the need for a comprehensive reform of public administration in Russia and, in particular, church-state relations. In the bowels of the Ministry of Internal Affairs of the Provisional Government, there was created a structure that developed the draft laws on the status of various denominations: 1) the group on general religious issues; 2) the commission for the revision of the statutory provisions about the Roman Catholic Church in Russia; and 3) the group on issues relating to the Old Believers. This publication focuses on the activities of this final group. The main outcome of this group, working in close alliance with representatives of the Old Believers, was the creation of the draft law on the “legalization” of the third Orthodox Church in Russia (after the Russian and Georgian Orthodox Churches), that is, the Old Orthodox Belokrinitskaya Hierarchy, which, in 1988, became known as the Russian Orthodox Old Belief Church. The resulting bill, dated 18 October 1917, was submitted to the Provisional Government for approval. However, it was not approved because of the overthrow of the Provisional Government on 25 October of that same year. The present article introduces this 1917 bill to “legalize” the Russian Old Orthodox Belokrinitskaya Hierarchy into scholarly awareness.

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Misturando massihiyin aos limites do Estado laico

Revista Territórios e Fronteiras ◽

10.22228/rt-f.v13i2.1044 ◽

2021 ◽

Vol 13 (2) ◽

pp. 99

Author(s):

John Tofik Karam

Keyword(s):

Catholic Church ◽

Roman Catholic ◽

The Other ◽

Roman Catholic Church ◽

Orthodox Church ◽

Other Hand ◽

Arab Origin ◽

Cultural Content ◽

The One ◽

Secular State

Este trabalho indaga sobre a aparente “mistura” de massihiyin (cristãos em árabe), tanto da igreja ortodoxa do patriarcado antioquina quanto dos ritos maronita e melquita (ou oriental) que pertencem à igreja católica romana. Argumenta-se que a “mistura” significa não a diluição mas a contenção e a conversibilidade da diferença. Por um lado, os maronitas, os melquitas e os ortodoxos de origem árabe adotaram o catolicismo de rito latino, protestantismo e em menor grau, espiritismo, umbanda e candomblé. Por outro lado, os brasileiros sem nenhuma ascendência árabe se converteram às denominações maronita, melquita e ortodoxa. A diferença cristã árabe é construída e contida no que o antropólogo Richard Wilk chamou de “estrutura da diferença comum”. O conteúdo cultural assume uma forma “mutuamente inteligível,” se variável, na chamada “mistura”. Em vez de ser um benefício ou direito outorgado do Estado laico, a construção minoritária desses e outros sujeitos revela a própria contradição ainda não-resolvida do laicismo. This work explores the apparent “mixture” of massihiyin (Christians in Arabic), both from the Orthodox Church of the Antiochian Patriarchate and from the Maronite and Melkite (or Eastern) rites that belong to the Roman Catholic Church. It is argued that “mixing” means not dilution but containment and convertibility of difference. On the one hand, Maronites, Melchites and Orthodox of Arab origin adopted the Catholicism of Latin rite, Protestantism and to a lesser extent, Spiritism, Umbanda and Candomblé. On the other hand, Brazilians with no Arab ancestry converted to the Maronite, Melkite and Orthodox denominations. Arab Christian difference is constructed and contained in what anthropologist Richard Wilk called "the structure of common difference". Cultural content takes on a “mutually intelligible” form, if variable, in the so-called “mixture”. Instead of being a benefit or right granted by the secular state, the minority construction of these and other subjects reveals the unresolved contradiction of secularism and the secular state.Este trabajo indaga sobre la aparente "mezcla" de massihiyin (cristianos en árabe), tanto de la Iglesia Ortodoxa del Patriarcado Antioqueño como de los ritos maronitas y melkitas (u orientales) que pertenecen a la Iglesia Católica Romana. Se argumenta que "mezclar" significa no dilución sino contención y convertibilidad de la diferencia. Por un lado, los maronitas, melquitas y ortodoxos de origen árabe adoptaron el catolicismo de rito latino, el protestantismo y, en menor medida, el espiritismo, el umbanda y el candomblé. Por otro lado, los brasileños sin ascendencia árabe se convirtieron a las denominaciones maronita, melquita y ortodoxa. La diferencia cristiana árabe está construida y contenida en lo que el antropólogo Richard Wilk llamó "la estructura de la diferencia común". El contenido cultural adquiere una forma "mutuamente inteligible", si es variable, en la llamada "mezcla". En lugar de ser un beneficio o un derecho otorgado al estado secular, la construcción minoritaria de estos y otros temas revela la contradicción muy no resuelta del secularismo.

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