Orthodox Christianity

The question of Orthodox revival in Serbian society is a current topic in the domestic academic community, particularly in the context of the social transformations of the late 20th century. Scholars disagree on the extent and nature of the renewal of religiosity in Serbia. This study focuses on distinguishing between two key concepts: the return of religion to Serbian public life as an institutional and cultural phenomenon, and the individual’s turn to religion and the Church as a personal spiritual practice. This distinction constitutes the central research problem of the study. The authors analyze data from numerous sociological studies and public opinion surveys & polls on religiosity, as well as a historical overview of the degree of public commitment to religion and the Church throughout the 20th century. Based on an analysis of empirical data on people’s relationship to Orthodoxy and the Church from the late 1980s and early 1990s to the present, the authors offer a comprehensive assessment (diagnosis) of the state of religiosity in contemporary Serbian society. Through a synthesis of findings from multiple studies, the authors identify both the achievements and the limitations of the Orthodox revival in Serbia, providing a balanced evaluation of this social phenomenon.

This is the second chapter of my current book-in-progress entitled _The False Prophet_.  This chapter documents how the Roman Catholic Church in the post-WW2 years was infiltrated and captured by assets of US intelligence, leading up to Vatican Council II, which abandoned the core principles of Catholicism in favor of "Americanism".

Eastern Orthodoxy is one of the oldest and largest Christian traditions in the world, tracing its historical and theological heritage to the apostolic era and the early ecumenical councils of the Church. Rooted in Holy Scripture, Holy Tradition, conciliar authority, sacramental worship, and the pursuit of theosis, Eastern Orthodoxy presents a distinct vision of Christian faith and practice that has shaped the spiritual lives of millions across centuries. Its theology emphasizes participation in the divine life through union with Christ, the preservation of apostolic teaching, and the transformative work of the Holy Spirit within the life of the Church.
This paper provides a historical, theological, and cultural examination of Eastern Orthodoxy. It explores the tradition’s origins, major doctrinal commitments, sources of authority, worship practices, and internal diversity while seeking to present Orthodox beliefs as faithful adherents understand them. Particular attention is given to the doctrines of the Trinity, Christology, salvation, Holy Tradition, theosis, and the relationship between Scripture and the Church.
Following a steel-man approach, the paper first seeks accurate representation before offering biblical and theological evaluation from a Protestant perspective grounded in Prima Scriptura. Areas of substantial agreement, including the doctrines of the Trinity, the Incarnation, and the authority of Scripture, are considered alongside continuing disagreements regarding ecclesiastical authority, justification, the veneration of saints and icons, and the role of tradition. The study concludes by identifying points of contact for meaningful gospel conversations and by encouraging informed, charitable, and historically aware engagement with Orthodox Christians.

Eric Perl, in his provocatively titled book, Theophany: The Neo-Platonic Philosophy of Dionysius the Areopagite, argues not only that Dionysios' thought is thoroughly Neo-Platonic and fully compatible with Christianity, but that "the Dionysian doctrine of cosmic and ecclesiastical hierarchy is not only consistent with but essential to holy tradition" and that "Dionysius represents precisely those doctrines which are most typical of [Eastern] Orthodoxy in distinction from the west." 1 Like it or not, it is not that easy to ignore hierarchy in the sense the Areopagite had in mind in the Corpus Dionysiacum (CD). 2 It is Dionysios who is credited with the first use of the word "hierarchy" as an abstract noun and the influence of this abstract notion of hierarchy has been far-reaching and is ubiquitous within society, not only within the Christian churches. Two related ideas continue to trouble me in the aftermath of reading Perl on Dionysios. The first is the thought that in our natural suspicion of hierarchy we may be sowing the very seeds that will keep us from ever being able to tap the wisdom of the CD. The second, is that if Perlwhose arguments are thorough, persuasive, and beautifulis correct in both his understanding of neo-Platonic hierarchy and in his assertion that this is the thoroughgoing philosophical backdrop for the Areopagite, then hierarchy isn't just a convenient construct dreamed up by churchmen that helps us get closer to God if we follow the rules of order, nor is it just a description of the functional workings of the

To respond to the complex social challenges of the contemporary era, the Orthodox Church of Greece organizes training courses aiming to reinforce the priestly identity of the holy clergy and support their pastoral work. This paper explores the design and implementation of Continuing Education (CE) programs for the clergy of the Church of Greece, examined through the lens of adult education principles within the broader framework of Lifelong Learning (LLL). Focusing on the work of the Institute for Pastoral Education (I.P.E.), the study investigates the fulfillment of educational needs from the perspective of high-level Ecclesiastical Administration. Utilizing a qualitative methodology, three (3) in-depth interviews were conducted with Hierarchs from three (3) Metropolises representing distinct geographical and social environments: urban-multinational, provincial-multinational, and semi-urban with a significant refugee presence. The findings reveal a robust institutional will for professional development, focusing on addressing practical and functional gaps in Initial Ecclesiastical Education. The necessity for systematic Educational Needs Assessment (ENA) is highlighted, alongside the critical importance of the contextualization of programs. Overall, Continuing Education (CE) and Lifelong Education (LLE) emerge as a decisive factor in upgrading pastoral work, enhancing the clergy's capacity to respond effectively to the multifaceted challenges of contemporary society.

This talk argues that, contrary to common expectations and assumptions, Orthodox exegesis (by which I don't mean exegesis happening in the Church, but happening as Church) frustrates any quest for procedure or method. Furthermore, although examples of this frustration abound, this paper, which proceeds theoretically (in the etymological sense of the word) and syntactically rather than experimentally and analytically, points to the conclusion that this exegesis, in its greatly varying forms-icons, hymnography, commentary, etc.-is closed off to etic approaches. Such approaches will obscure what the language in front of them wishes to do precisely to the extent to which they-by their own standards-will succeed. The only clarity to be gained from without is coherence but not method or system.

Аннотация. В статье описываются греческие документы константинопольского патриарха Кирилла Лукариса 1625-1638 гг., дошедшие до нас в фондах РГАДА. Во время царствования Михаила Федоровича русско-греческие контакты активизируются, выстраиваются в единую систему отношений Русского государства с Христианским Востоком. Если русские документы так или иначе привлекались исследователями, греческие патриаршие грамоты остаются практически неизвестными науке. Данная работа имеет цель заполнить лакуну в изучении истории отношений Константинопольского патриархата и России 20-30-х гг. XVII в.

Изданието е резултат от проект "Солун и българите: история, па мет, съвремие", финансиран от Фонд "Научни изследвания" към Министерството на образованието и науката (Договор № ДН 10/13 от 17.12.2016 г.). © Институт за балканистика с Център по тракология -БАН, 2019 г.

This study aims to examine the transformation of Russia's political system following the dissolution of the Soviet Union within a historical and analytical framework. With the collapse of the USSR, Russia entered a transitional period characterized by the weakening of central authority, deepening economic crises, and the significant erosion of political institutions.

Orthodox Christian theology in general prides itself on bearing the mantle of patristic thought. Orthodox theological anthropology is no different, often drawing on Greek patristic sources in presenting its vision of the human being. Yet Orthodox anthropology can also broadly be categorized as personalist in ways that are not necessarily so clear in patristic texts. The interest in the concept of the person or hypostasis has brought with it challenges and criticisms from those who see this interest as unsupported by the sources of the tradition. One repeated criticism points to the apparent tension or even conflict between the categories of person and nature in Orthodox Christian personalism. This article offers a close reading of Maximus the Confessor’s understanding of natural law in relation to his understanding of human destiny as deification in order to offer a contribution to this debate. Maximus’s interests in natural law with a negative valence, a positive valence, and as something transcended by deification are looked at in turn, as well as the relationship between them. The case is made that Maximus offers a powerful means of retrieving a Christocentric vision of the natural law (and nature more broadly) for Orthodox Christian humanism without undermining or threatening—and arguably even enhancing—the achievements of modern Orthodox personalism.

Reception and legal implementation of the canons of the First Ecumenical Council into the canonic Law of the Orthodox Church: a historical and canonical analysis in the context of the 1700th anniversary of the council.

У статті висвітлюються складні процеси засвоєння та адаптації соборних приписів у контексті конкретних історичних ситуацій: суперечок щодо хіротоній поза межами канонічного порядку, зміни канонічної територіальної приналежності кліриків тощо.

Наукові записки БІНДЦ. Мукачево, 2026. №12. С. 216-227.

This essay contrasts two visions of the future: a libertarian utopia built on ownership, competition, and exclusion-and an egalitarian one that allows for participation without structural sacrifice. It argues that social inequality is often rooted in the notion of being chosen-and argues in favor of a spiritual transformation in which identity is created through connectedness rather than separation. Ownership, in this vision, is not abolished but repurposed to serve the common good.

«Ὁ ἱστορικὸς κάθεται ἐν τῇ ἀπερισπάστῳ ἠρεμίᾳ τοῦ γραφείου του», μᾶς λέγανε οι Καθηγητές μας στη Φιλοσοφικὴ Σχολείου τοῦ Πανεπιστημίου Άθηνῶν, «καὶ μπροστά του ἀνοίγουνε οἱ τάφοι, βγαίνουνε οἱ Νεκροὶ καὶ αὐτὸς ἀρχίζει τὴν ἀνάκρισή τους». Σήμερα, ἐν ὄψει τῆς ἔκδοσης τοῦ τόμου αὐτοῦ, τοῦ ἀφιερωμένου στὸν παλαιὸ συμφοιτητὴ καὶ παντοτινὸ φίλο μου, Θανάση Φωτόπουλο, ἔχω μπροστά μου τὴ σκιὰ τοῦ Κωνσταντίνου Ἠλιόπουλου, Δασκάλου μας ἀλησμόνητου στὰ Λατινικά, καὶ τὸν ρωτῶ: «Δάσκαλε, τί ὡραῖα ποὺ τὰ ἔγραψες γιὰ τὴ Δίκη τοῦ Χριστοῦ! Κανεὶς ἄλλος δὲν τόλμησε νὰ πῆ ὅ,τι σὺ ἐπιστημονικῶς τεκμηρίωσες καὶ θαρραλέως διακήρυξες!» Ὁ Ἠλιόπουλος μὲ κυττάει συνοφρυωμένοςἕτοιμος νὰ βροντοφωνάξη ἐκεῖνο τὸ τόσο ὡραῖο στὴν πατερναλιστική του αὐστηρότητα: «Καὶ τί θὲς τώρα; Ἄντε ἀπὸ 'δῶ!» Ἐγὼ ὅμως, κάνοντας τὴν καρδιά μου κουβάρι καὶ μαζεύοντας ὅσο κουράγιο διαθέτω, συνεχίζω: «Δάσκαλε, συγγνώμη, ἀλλὰ στὸ βιβλίο σου ἔχεις κάνει ἕνα λάθος!» «Λάθος;» ρωτάει ὁ Δάσκαλος• καὶ μετά, συνειδητοποιώντας ὅτι ἐγὼ πιὰ εἶμαι σὲ ἡλικία πολὺ μεγαλύτερη ἀπὸ ἐκείνη ποὺ ὁ ἴδιος εἶχε, ὅταν στεντορείως μᾶς ἀπήγγελλε τὸ tendimus in Latium, sedes ubi fata quietas ostendunt, ἠρεμεῖ καὶ μὲ παροτρύνει: «Γιὰ πές μου, λοιπόν.» Καὶ ἐγώ, ἔχοντας συνέλθει, τοῦ ἐξηγῶ: «Δάσκαλέ μας, μᾶς εἶπες πὼς ἡ γιὰ πολιτικοὺς λόγους καταδίκη τοῦ Ἰησοῦ (Iesus Nazarenus rex Iudaeorum) ὑπῆρξε ἐπινόημα τῶν ἐχθρῶν του  Καὶ ὅμως... ἄσε με νὰ σοῦ ἐξηγήσω, πολὺ σὲ παρακαλῶ, ὅτι αὐτὴ ἀκριβῶς ἡ αἰτία πλήρως ἀνταποκρινόταν στὴν πραγματικότητα.» Στὸ σημεῖο αὐτὸ ὁ Καθηγητής μας, σχεδὸν χαμογελαστός, σιγὰ-σιγὰ φεύγει ἀπὸ μπροστά μου καὶ μὲ ἀφήνει ὁλομόναχο νοερῶς νὰ περιπλανηθῶ στὴν Ἱστορία τοῦ Ἰησοῦ καὶ τὴ μετέπειτα στερέωση τῆς Χριστιανικῆς θρησκείας... * * * Τὸ οἱονεὶ κλειδὶ γιὰ τὴν κατανόηση τῶν γεγονότων ποὺ κατέληξαν στὴ Σταύρωση ἔγκειται σὲ γεγονὸς στὸ ὁποῖο μηδαμινὴ σημασία, ἀκόμη καὶ σήμερα, δίνεται• καὶ τὸ γεγονὸς αὐτὸ δὲν εἶναι ἄλλο παρὰ ἡ εἴσοδος τοῦ Ἰησοῦ ____________

The figure of Christ has long been a point of theological contention. In Matthew 16, Jesus asks his disciples two significant questions: "Who do people say that the Son of Man is?" (v.13) and "But who do you say I am?" (v.15). These inquiries gained attention during the Council of Nicaea, which aimed to establish a unified understanding of Christ's nature but did not resolve ongoing disputes about his identity. Contemporary interpretations still lead to tensions, as Christ's influence is often appropriated without recognizing its theological implications. This study will analyze the historical and theological context of the Council of Nicaea and its Christological teachings, referencing Matthew 16:13-17, to explore current pluralistic discussions on Christ. Despite Jesus's clear self-disclosure, debates about his identity have continually re-emerged, prompting the necessity to adopt a theologically grounded Christological perspective.

lThis interdisciplinary study combining historical-political and cultural-anthropological approaches, as well as hagiography, hymnography and iconography, reveals the complex history of the celebration of the Synaxis of All Saints of Russia, in close connection with the emergence and development of Russian nationalism and imperialism. Special attention in this study is paid to the opposition and transformation of the terms “Russia” and “Rus” as socio-political, ethnocultural and historical concepts. We refute the historiographical myth that this feast day appeared in the 16th-17th centuries. The celebration appears to us as an invented tradition, a simulacrum, created only in the 20th-21st centuries (1918, 1946, 2013) against a background of socio-political cataclysms in Russia, even if certain late medieval elements were used to create it. Today, this celebration becomes a means of cultural appropriation for the Russian church and society. The comparison with the liturgical practices of other Orthodox churches emphasises the specifically Russian character of this celebration and its inconsistency with the universal Orthodox tradition.

The sermon, as the principal and constant form of preaching the Word of God, is a fundamental element of the liturgical and pastoral life of the Orthodox Church. It is not merely a religious discourse delivered at Mass, but a living witness to the faith, a theandric act in which divine grace and the conscious labour of the Church's minister meet. The Word of God is not merely the transmission of doctrinal content, but the living communication of revealed truth, addressed to the hearts and consciences of believers, in a way that brings about inner transformation and a real closeness to God. The present study aims to analyse the multiple dimensions of Orthodox homiletics from both the theological and pastoral perspectives. It analyses the fundamental aspects that define Orthodox preaching: its sacramental and liturgical character, i.e. its organic connection with the Eucharistic ministry and the whole liturgical life of the Church; its continuity with the Patristic Tradition, especially with the example of the preachers of the golden century of the Church Fathers; and its ability to respond to contemporary challenges and the concrete needs of the community of believers. The sacramental-liturgical dimension of the sermon derives from the conviction that the Word of God is not just a verbal message, but a working presence that dwells in the midst of the ecclesial community. In this sense, the sermon becomes an integral part of the liturgical liturgy, a moment of enlightenment and teaching which prepares souls for the encounter with Jesus Christ in Holy Communion. There cannot, therefore, be an authentically Orthodox sermon that is cut off from its liturgical and ecclesial dimension. On the other hand, the patristic roots of Orthodox homiletics provide an indispensable frame of reference for the understanding and development of contemporary preaching. The present work is based on an interdisciplinary approach, combining the historical analysis of the development of Orthodox preaching with its dogmatic foundations and with the current demands of pastoral ministry. In a world characterised by fragmentation, relativism and a crisis of meaning, Orthodox preaching is called to become a space of spiritual reconfiguration, an opportunity to encounter the living Truth-Jesus Christ the Lord.

The study analyses the role of the Orthodox Church in raising public awareness and promoting community involvement in environmental issues in a global context marked by the ecological crisis. Methodology includes analyses of official Orthodox Church documents, interviews with religious leaders and case studies of local environmental projects. It examines the theological foundations of creation care and how these are concretised in educational, liturgical and social action. Initiatives such as reforestation, recycling campaigns and partnerships with Non-Governmental Organizations are presented, demonstrating the positive impact of Orthodox Church involvement in protecting the environment. The actions contribute to the formation of an ecological awareness integrated into the spiritual life and the promotion of a sustainable lifestyle. The study emphasises the challenges faced: resistance to change, limited resources, insufficient integration of environmental issues into pastoral discourse. It suggests solutions such as ongoing training for clergy, inter-institutional collaboration and the development of green guides for parishes. For a broader vision, comparisons with similar initiatives of other religious institutions are included, emphasising the importance of inter-faith cooperation. The involvement of the Orthodox Church in environmental issues is not just an opportunity but an urgent moral and spiritual duty. Through an inclusive vision that unites faith, education and social responsibility, the Othodox Church can become a key actor in promoting an integral ecology and a sustainable future.

The study is a Christian theological analysis of environmental protection issues, emphasising the notion of the spirit of communion (κοινωνία) and man's responsibility towards nature. Orthodox tradition has the capacity to propose its own approach to the relationship between man and the environment. Orthodox theology can contribute to the contemporary dialogue on sustainability and environmental protection by proposing an understanding of man's spiritual responsibility towards nature-God's gift-and how this responsibility can be taken up in modern research on sustainability. The concept of κοινωνία (communion) refers to the relationship between humans and the connection between humanity and the whole of creation. The idea of 'community' can inspire models of cooperation between communities, governments and organisations to protect the environment. The world is not simply a resource to be exploited, but a sacred gift from God to be respected and protected. The Orthodox Church can encourage the faithful to adopt a more sustainable lifestyle based on principles of simplification, gratitude and respect for life. Orthodox theology can play an essential role in addressing environmental issues by offering a spiritual and ethical perspective that complements scientific and political endeavours. By emphasising human responsibility as a servant of God and the sacramental dimension of creation, the Orthodox tradition can inspire concrete action to protect and restore the environment, contributing to a more sustainable and equitable future for all living beings.

The impulse to worship is universal. A. W. Tozer, the beloved pastor, teacher, and author, once observed that if any race or tribe anywhere in the world does not worship, it has not yet been discovered. We may say with confidence that the Creator made mankind to worship and praise. Nowhere in all of Holy Scripture is this truth more beautifully set before us than in Psalm 145.

This great Psalm of David is, in the original Hebrew, a masterpiece of poetic craftsmanship. Each verse begins with a successive letter of the Hebrew alphabet, a form found in several psalms, most famously Psalm 119. Yet David's purpose here is not to teach letters. His purpose, and the desire he stirs in every thoughtful reader, is that we would grow in our passion for God, expressed in the practice of heartfelt praise.

Psalm 145 is, in fact, the only psalm in the entire collection of David's seventy-five psalms to bear the specific title "A Song of Praise." That alone tells us something about its weight and intention. As we reflect on this psalm together, three great themes emerge, each distinct yet woven throughout: a resolution to praise, a summons to praise, and a model for praise.

Николай Александрович «Понятие старчества: генезис и проблематика в российском контексте в XIX -начале XX вв.» Научная специальность: 5.11.2. Историческая теология (по исследовательскому направлению: православие) Диссертация на соискание ученой степени кандидата теологии Научный руководитель: профессор, доктор церковной истории Сухова Наталия Юрьевна

У даній статті пропонується послідовний розгляд зв'язків Почаївської Успенської лаври з богословськими навчальними закладами Польської Православної Церкви на території Західної України у міжвоєнний період. Водночас поза межами цього нарису залишається питання участі лаври у сфері народної освіти, що становить окремий напрямок вивчення.

Of all the figures in Scripture, few had a more intimate acquaintance with fear than David. He stood before Goliath when the rest of Israel ran. He spent years as a fugitive in the wilderness, hunted by a king who wanted him dead. He lived through the agony of his own son Absalom turning against him, seeking his life and his throne. David was not a man theorizing about fear from a position of safety. He wrote from the middle of it

In 1709, an Arabic Psalter was printed at the Seminary of Padua, intended for the liturgical use of the Antiochian Melkites. To date, this work has received no comprehensive study. In this paper I will offer the first examination of this understudied edition, by addressing the following questions: Who was its printer? For what audience was it intended? And in what historical and ecclesiastical context was it produced? To elucidate the origins and significance of this Psalter, I will first provide a historical overview of the Seminary of Padua’s printing press, its aims, and its activity. I will then examine the press’s Arabic output to situate the Psalter within its editorial milieu. Next, I will present a detailed description of the work itself. Finally, I will propose several avenues of analysis and interpretation.

The present paper explores the theme of religious education at the crossroads between tradition and modernity, a subject of increasing relevance in today's globalized and pluralistic societies. While religious education has historically provided a framework for moral formation, cultural identity, and spiritual growth, contemporary contexts challenge its methods, content, and objectives. The paper examines the tension between the preservation of traditional values and the adaptation to modern pedagogical paradigms, with a focus on theoretical dilemmas and contemporary perspectives. Through a critical review of relevant literature, the study analyzes how Orthodox, Catholic, and Protestant traditions respond to secularization, intercultural dialogue, and the digital transformation of education. The findings suggest that religious education must maintain fidelity to its theological foundations while engaging with current sociocultural realities, thereby offering a renewed vision that bridges faith, reason, and contemporary educational challenges.

Книга посвящена реконструкции религиозных представлений, отразившихся в обрядовом поведении и в некоторых других моментах христианской символики. Книга состоит из трех очерков — они обозначены как главы, — каждый из которых посвящен отдельной теме; первые две главы сопровождаются специальными экскурсами. Чтение каждого очерка не предполагает знакомства с предыдущим изложением (и соответственно, они могут читаться в произвольном порядке). Таким образом, они имеют более или менее самостоятельный характер, но вместе с тем есть общие, так сказать, сквозные темы, которые их связывают и которые оправдывают их объединение под одной обложкой. Так, первую и вторую главу объединяет тема правого и левого, вторую и третью главу — тема солнца, первую и третью главу — тема креста. Все эти темы оказываются связанными между собой, и представляется удобным рассматривать их вместе.

This paper attempts to use ancient Byzantine ecclesiology and modern Orthodox thought on Christian anthropology together, with the goal of deepening the Church’s ecclesial consciousness by shedding light on the particular role and calling of the laity within the Dionysian Ecclesiastical Hierarchy. The author reviews the reception of the Corpus Dionysiacum, noting contemporary trends and how myriad detailed contemporary studies — when taken together and viewed through the lens of epistemological changes over time — appear to be forming a higher resolution picture of Dionysios and his writings which points back toward conclusions from his ancient reception, including by Maximos Confessor and Gregory Palamas. Complementing her previous work on the dynamic, fractal nature of Dionysios’s original understanding of hierarchy with evidence from Maximos the Confessor’s reception, the author develops the argument for the centrality of Christ’s anointing as determinate for the Areopagite’s Christological, ecclesiological and cosmological visions — these three being so densely intertwined that they might be commonly termed “organic ecclesiology”. The author demonstrates that Christ’s anointing as both king (victor) and sacrifice is the basic structural building block for the Dionysian hierarchies, as well as his literary method and form. Use of contemporary Orthodox anthropological research into the theology of gender, especially that of the American Orthodox ethicist Timothy Patitsas, helps the author more deeply understand and better interpret the relational patterns visible within ancient Byzantine presentations of hierarchy. Inside this vision, the prophetic office of the laity within the Church is revealed, and the most basic implications of this insight are discussed.

This paper investigates the historical circumstances around the process of institutionalisation and organisational development of the independent reformational Orthodox denominations in the Donbas Region in the 1920s. Personnel rotations of bishops and the reasons for the slow development of the Orthodox denominations have been traced on the example of a separate industrial region. It has been proven that a significant factor in the defeat of church reforms was the low intellectual and disciplinary level of the Renovationist clergy of the Donetska Oblast. It is emphasised that as a result of the revolutionary approach to the widespread implementation of the programme of radical ideological transformations, the representatives of the Renovationist movement, organised within different denominations of the Ukrainian Autocephalous Orthodox Church and the Renovationist Ukrainian Orthodox Autocephalous Synodal Church, have failed to resolve the key controversial issues of changing the church structure and in fact discredited the cause of the Orthodox reformation. The consequences of this event are present in the religious discourse of the ex-USSR countries to this day. The circumstances of the church division of Ukrainian Orthodoxy in the interwar period are analysed on the example of a separate culturally heterogeneous industrial region on the Ukrainian-Russian border. The study suggests that further analysis of the historical experience of the oppositional reformational clergy in Donbas Region will offer new conceptual approaches to restoring the unity of Ukrainian Orthodoxy.

The article attempts to investigate the history of the foundation and prospects of the development of the St. Nicholas’ parish of the village of Vovkodaieve, Novoaidar district, Luhansk region. It is given biographical information about the last long-term abbot of the Vovkodaive community – the repressed priest Mitrofan Taranskyi. The circumstances of the institutionalisation of the Orthodox Church in Starobilshchyna, in particular the local eparchy of the renewed Ukrainian Synodal Church, as well as the events surrounding the closure of the church in the village of Vovkodaieve against the general implementation of the anti-religious policy of the Soviet party leadership and the liquidation of the structures of isolated Reformation Orthodox denominations in the Luhansk region in the 1930s. Circumstances of returning the expropriated building of St. Nicholas’ Church to the restored community as part of the Luhansk-Starobilsk Eparchy of the UOC Kyiv Patriarchate in the early 2000s are clarified. Possible ways to reconstruct the temple building are identified and a strategy for the actual resumption of community activities is proposed. It is proved that with limited resources available, community restoration and revitalization of the church building are possible only if a monastery-pilgrimage center is established on its place, which in turn will allow for effective missionary work among local dissident Orthodox communities. The history of the development of Orthodox monasticism and the experience of forming a network of monasteries on the place of historical churches in the Luhansk region are analyzed.

The concept of the “Orthodox East” is considered in the article as one of the factors of the formation of Russian national identity in the 19th century. According to the author, the genesis of this concept was largely determined by the geopolitical interests of the Russian Empire,and the intensification of conservative discursive practices in the infosphere of Russian culture, as well as anti-Catholic sentiments that were provoked by the second Orthodox confessionalization. The intensification of anti-Catholic discourse occurred in the Russian Empire after the Polish uprisings, which were perceived by society as anti-Orthodox, Catholic uprisings. At the same time, the 40s and 60s of the 19th century saw the intensification of the activities of various Christian denominations in the territory of the Orthodox patriarchates in the Ottoman Empire. Russia also sought to strengthen its presence in these territories. In addition to the creation of structures of the Russian Orthodox Church in Palestine, there was also the development of the “spiritual space”. Works were created in which special attention was paid to creating worthy images of the Russian Orthodox Church (A. S. Sturdza, A. N. Muravyev). At the same time, the process of formation of concepts related to the conceptual sphere of the “holy land” is taking place in Russian culture. The formation of these concepts in Russian culture took place over the course of less than forty years, at a time when the process of institutionalization of Russian Orthodox structures in the Middle East was underway, and was largely due to anti-Catholic discourse, which largely determined not only domestic policy aimed at shaping national identity, but also Russian policy on the territory of the Ottoman Empire.

Throughout the centuries, Christians have wondered why we are here and what the ultimate goal of our mortal life on Earth may be. This paper is an attempt to answer that fundamental question by summarizing the related teachings of twenty-two great Orthodox saints and theologians: from Saint Irenaeus of Lyon who, in the second century, drawing from Christ’s words and the Apostles’ writings in the New Testament, gave us the powerful statement, “God became man so that man might become god”; to Saint Seraphim of Sarov who, some seventeen centuries later, answered the same question in an equally powerful way: “The true aim of the Christian life consists in the acquisition of the Holy Spirit.”

Аннотация: В настоящей статье предпринята попытка интерпретации нетипичных для отечественной иконописи иконографий ряда евангельских событий, запечатленных в иконе «Спас Вседержитель на престоле, с Марфой, Марией и 28 сценами земной жизни». Решение этой проблемы поможет хотя бы отчасти составить представление о богословских исканиях её автора, Семена Спиридонова Холмогорца, одного из самых одаренных изографов второй половины XVII века. Правомерность использования мастером рассматриваемых иконографических вариантов доказывается в статье на основании их соответствия идеям мыслителей Православного Востока, издавна принятых русской книжностью как канонические.

The purpose of the research is to elucidate the clergy's influence of the oppositional Reformation denominations on the prerequisites for institutionalization and development of the Ukrainian Exarchate dioceses of the Moscow Patriarchate in the Donbas (at the beginning of the 1920s – mid-1950s). The methodology of the research is based on the principles of historicism, systematicity, scientificity, verification, the author’s objectivity; as well as the use of general scientific and special historical methods. The scientific novelty of this study consists in the attempt to do an unbiased systematic analysis of the circumstances of the Orthodox Church eparchial network development in the Donbas based on a comprehensive analysis of sources and scientific publications. The Conclusions. The historical analysis of the prerequisites and circumstances of the institutionalization of Voroshylovhrad Diocese proves that the clergy’s integration of the Reformation Orthodox denominations allowed the leadership of the renewed Moscow Patriarchate, headed by the former member of the renewed VCU, Patriarch Serhii (Strahorodsky), not only to solve the acute personnel shortage of the higher hierarchy and workers of the Diocesan Administrations, but also to minimize partially the consequences of the marginalization of the religious consciousness of the believers. Due to the abolishment of the legal parish life in the Donbas by force at the end of the 1930s, the confessional division resumed against the background of a general church revival during the German occupation of 1941 – 1943. However, owing to the lack of the liberal UAOC episcopate, the restoration of church structures was mainly implemented under the jurisdiction of the conservative Autonomous Church, which indicates the scarcity of awareness concerning the importance of church reforms by local followers of the opposition denominations in the 1920s and 1930s. At the same time, the exclusive discrediting of the Orthodox Reformation and the concealment of their original confessional affiliation by the clerics led to the emergence of unresolved key issues of the church system and the restoration of division under the conditions of religious policy liberalization at the end of the 1980s, the consequences of which could be felt in the religious discourse of the post-Soviet countries up till nowadays. Further analysis of interfaith dialogue experience and integration of the oppositional Reformation clergy will allow us to elaborate new conceptual approaches to restoring the unity of the Ukrainian Orthodoxy.

The article presents the organizational development of the Donetsk (later — Artemivsk) Diocese of the Ukrainian Orthodox Autocephalous Synodal Church in 1922 — 1929. The scientific novelty of this study lies in the attempt to understand the little-known events of the establishment of the reformational denominations in the Donbas in an unbiased and systematic way on the basis of a comprehensive analysis of historical sources and scientific literature. General scientific methods and the principles of historical research such as the historical method, the methods of objectivity, continuity, multifactority, complexity, and ideological pluralism were used in the article. The historical analysis of the establishment of the Renovationist movement shows that the process of the implementation of Church reforms did not gain adequate public support due to its non-systemic nature. It was found that the establishment process of the Synodal Church in the Donetsk Governorate included a broad opposition among local clergy and parishioners. This opposition was caused by the excessive revolutionary nature of Church reforms on the one hand and the methods of the clergy's activity, as well as by the relative conservatism of the parish life in the region.

It is emphasized that a significant factor in the defeat of Church reforms was the low intellectual and disciplinary level of the Renovationist clergy in the Donetsk region. Due to the threat of an organizational collapse, the Ukrainian Renovationists resorted to a complete curtailment of Church reforms as the fundamental theoretical and ideological basis of the denomination. Only by minimizing its own reformational trends and garnering the active support of public authorities, the Synodal Church was able to overcome the institutional crisis. The article proves that the representatives of the Renovationist movement practically compromised the idea of Orthodox Reformation because of the radical approach to the implementation of the Church reform program. The consequences of this process are still present in the religious discourse of post-Soviet countries. Further research on the topic requires clarification of a number of ethnocultural, political, and linguistic issues in the functioning of the Renovationist communities in the Donbas.

The article attempts to examine the participation of Archbishop Oleksii (Dorodnytsyn) in the Ukrainian church-religious movement during the period of the Ukrainian War of Independence (1917 – 1919) and to clarify his place in the process of the institutional formation of the Ukrainian Orthodox Church. On the basis of historical sources, memoir evidence, and specialized scholarship, the Kyiv period of the hierarch’s activity after his removal from the Vladimir-Suzdal see is reconstructed; the circumstances of his entry into the All-Ukrainian Orthodox Church Council and his participation in the preparation of the All-Ukrainian Orthodox Church Council of 1918 are traced. It is demonstrated that Archbishop Oleksii belonged to the small number of hierarchs who, at the initial stage, supported the aspirations of the Ukrainian church movement toward the regulation of the canonical status of the Orthodox Church in Ukraine. His role in negotiations with the delegation of the All-Russian Patriarch Tikhon (Bellavin), the internal struggle between the pro-Ukrainian and pro-Russian currents at the Council, as well as the circumstances of Archbishop Oleksii’s removal from participation in the conciliar proceedings as a result of his suspension from priestly ministry, are analyzed. The decisions of the second session of the All-Ukrainian Orthodox Church Council of 1918, by which the Ukrainian Orthodox Church was established as an autonomously governed ecclesiastical structure in canonical connection with the All-Russian Patriarch, are highlighted. The subsequent fate of the hierarch after the termination of his participation in the conciliar process is traced, in particular his staying in Luhansk, Kamianets-Podilskyi, and the final period of his life in the south of the former empire. It is proven that the role of Archbishop Oleksii in the Ukrainian church movement was more significant than is usually reflected in historiography, and that his activity became an important factor in the early stage of the struggle for the ecclesiastical self-determination of Orthodox Christians in Ukraine.

The article provides a systematic historical and institutional reconstruction of the process of formation of Orthodox theological education in Donbas from the eighteenth century to the early twenty-first century. The evolution of educational forms is traced from early parish schools and theological schools of the imperial period to post-Soviet attempts to create a multi-level system of ecclesiastical education. It is demonstrated that during the imperial era the regional model was limited to district theological schools, which provided basic training for the clergy but did not develop into a center of higher theological education. The study substantiates the thesis of the region’s structural dependence on external seminary centers. The Soviet period is analyzed as a stage of institutional rupture that led to the liquidation of the system of theological education and the loss of continuity in the educational tradition. Compensatory forms of clerical training during the wartime and post-war years (pastoral courses and short-term seminar-type programs) are examined; these did not acquire the status of stable educational institutions. Special attention is paid to the post-Soviet stage, characterized by asymmetry of development: in the absence of an extensive educational network in Donetsk region, Luhansk region formed a system of theological schools followed by the institutionalization of a theological university. The article distinguishes between confessional models of ecclesiastical education and secular academic forms of teaching theology and religious studies in the university environment. Based on archival materials and specialized research, the chronology, status, and functional role of individual educational centers are clarified. It is argued that institutional asymmetry, conditioned by historical and political factors, constitutes the key characteristic of the development of theological education in Donbas. The article outlines possible prospects for the formation of a networkinstitutional model of Orthodox theological education, taking into account regional experience and contemporary challenges.

Complex situations arise during the exam and disagreements among the examiners regarding evaluation standards are not uncommon. Images of each emerge from the personal fields and the collective and archetypal. These can be attributed to expressions of interpersonal experiences, intrapsychic dynamics, and the physical as well as the psychic state of each person involved. The situation calls forth acute sensitivity as well as recognition of the anxiety exams engender in all participants.

This article substantiates the relevance of integrating spiritual and ethical competencies into STEM education amid global technological transformations and the challenges of sustainable development. The focus is placed on the necessity of combining technical training with moral responsibility, grounded in Christian anthropology, which regards the human being as the image of God, called to co-creation rather than destruction of the world. It is emphasized that a modern scientist must not only be a specialist in their field but also an ethical subject capable of spiritual self-determination, reflection, and awareness of the consequences of their activity. The subject of this study is pedagogical tools for the formation of spiritual and ethical competencies among students in technical and natural sciences. The object of study is the STEM education system in the context of sustainable development challenges. The aim of the article is to comprehensively examine the necessity of cultivating moral responsibility in STEM students regarding scientific and technological activity, and to justify the Logos & Techne methodology as an innovative tool for integrating spiritual values into professional education. The integral ethics of science and technology combines the philosophy of personal existence, Christian anthropology, and the concept of sustainable development, forming a holistic educational space for the development of a morally mature personality. The author reveals the content of the educational module “Values of Sustainable Development and the Moral Responsibility of the Scientist,” which includes analysis of biblical texts, discussion of ethical cases, development of intuitive reflection, metaphysical thinking, and spiritual maturity.

Разглядаецца праблема, якая дагэтуль застаецца па-за рамкамі прац айчынных і замежных даследчыкаў, – гісторыя складвання і выкарыстання ў асветніцкай справе канца XVIІІ – пачатку ХХ стагоддзя буйнейшага ў Беларусі фундуша Гільзенаў-Шадурскіх. Аналіз гістарыяграфіі паказаў недастатковую вывучанасць мецэнацтва ў Рэчы Паспалітай. З улікам гэтага ў рабоце прасочаны працэс складвання фундуша на фоне палітычна-эканамічнага жыцця беларускіх зямель у азначаны перыяд. Аналіз архіўных крыніц дазволіў аўтару ўсебакова разгледзіць напрамкі размеркавання сродкаў, іх уплыў на стан асобных навучальных устаноў. У сваю чаргу вывучэнне эвалюцыі адносін вучылішчных улад да прыватнага мецэнацтва дало магчымасць вызначыць спецыфіку развіцця сістэмы адукацыі ў рэгіѐне, а таксама фактары, паспрыяўшыя яе паступовай уніфікацыі з агульнаімперскай школьнай мадэллю. Прадметам асобнага даследавання сталі праекты графаў Шадурскіх па пераўтварэнні Асвеі ў буйны асветніцкі цэнтр, што цалкам адпавядала агульным настроям мясцовага грамадства па актывізацыі тут культурнага жыцця ў цэлым і паляпшэнні якаснага ўзроўню сярэдняй ды вышэйшай адукацыі ў прыватнасці. Адзначана неабходнасць адраджэння фундуша Гільзенаў-Шадурскіх як адметнай дабрачыннай акцыі міжнароднага ўзроўню.

My beloved brethren, today we stand at the glorious summit of the Lord's economy of salvation. Fifty days have passed since the glorious Resurrection, ten days since our Lord's Ascension, and now-as the morning of Pentecost dawns-we witness the descent of the Holy Spirit upon the holy apostles in the upper room of Zion. Today is the birthday of the Church. Today, the promise of the Father is fulfilled. Today, the Holy Spirit-whom our Lord Jesus Christ called the "Comforter" and the "Spirit of Truth"-comes to dwell in the hearts of believers, not for a season, but forever. Let us prepare our hearts to receive Him anew, for as St. Athanasius the Apostolic taught, "The Spirit is not far from us, but is in every believer who is worthy, illuminating the heart and revealing the Father and the Son.

WCC Publications is the book publishing programme of the World Council of Churches. The WCC is a worldwide fellowship of 356 member churches which represents more than half a billion Christians around the world. The WCC calls its member churches to seek unity, a common public witness and service to others in a world where hope and solidarity are the seeds for justice and peace. The WCC works with people of all faiths seeking reconciliation with the goal of justice, peace, and a more equitable world.

Η ΑΝΑΖΗΤΗΣΗ ΤΗΣ ΣΥΝΟΔΙΚΟΤΗΤΑΣ ΣΤΗ ΡΩΜΑΙΟΚΑΘΟΛΙΚΗ ΕΚΚΛΗΣΙΟΛΟΓΙΑ. ΑΠΟ ΤΟ ΚΕΙΜΕΝΟ “LUMEN GENTIUM” ΤΗΣ Β΄ ΒΑΤΙΚΑΝΗΣ ΣΥΝΟΔΟΥ ΜΕΧΡΙ ΚΑΙ ΤΙΣ ΣΥΓΧΡΟΝΕΣ ΕΚΚΛΗΣΙΟΛΟΓΙΚΕΣ ΑΝΑΦΟΡΕΣ: 
Η παρούσα μεταδιδακτορική έρευνα εξετάζει την αναζήτηση και εξέλιξη της συνοδικότητας στη Ρωμαιοκαθολική Εκκλησία, αρχίζοντας από την Α΄ Βατικανή Σύνοδος και το δόγμα του παπικού αλαθήτου έως τη σύγχρονη εκκλησιολογική θεώρηση της συνοδικότητας, όπως αυτή διαμορφώθηκε κυρίως μέσα από το Lumen Gentium της Β΄ Βατικανή Σύνοδος και τη θεολογία του Πάπα Φραγκίσκου. Η μελέτη διερευνά τη σχέση μεταξύ παπικού πρωτείου, επισκοπικής συλλογικότητας και συνοδικότητας, αναλύοντας παπικές εγκυκλίους, συνοδικά κείμενα και σύγχρονες θεολογικές προσεγγίσεις. Ιδιαίτερη έμφαση δίδεται στη «Σύνοδο για τη Συνοδικότητα» (2021–2024), στη θεολογική έννοια του «Λαού του Θεού», καθώς και στις εκκλησιολογικές και οικουμενικές προεκτάσεις της συνοδικότητας στον διάλογο μεταξύ Ορθόδοξη Εκκλησία και Ρωμαιοκαθολική Εκκλησία.
This postdoctoral research examines the development and theological interpretation of synodality within the Roman Catholic Church, beginning with the First Vatican Council and the doctrine of papal infallibility, and continuing through the ecclesiological vision of synodality articulated in Lumen Gentium of the Second Vatican Council and the contemporary theology of Pope Francis. The study explores the relationship between papal primacy, episcopal collegiality, and synodality through the analysis of papal encyclicals, conciliar texts, and contemporary theological perspectives. Particular emphasis is placed on the “Synod on Synodality” (2021–2024), the theological concept of the “People of God,” and the ecclesiological and ecumenical implications of synodality for the dialogue between the Orthodox Church and the Roman Catholic Church