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This book discusses in detail how Orthodox Christianity was involved in and influenced political transition in Ukraine, Serbia, and Georgia after the collapse of communism. Based on original research, including extensive interviews with clergy and parishioners as well as historical, legal, and policy analysis, the book argues that the nature of the involvement of churches in post-communist politics depended on whether the interests of the church (for example, in education, the legal system or economic activity) were accommodated or threatened: if accommodated, churches confined themselves to the sacred domain; if threatened, they engaged in daily politics. If churches competed with each other for organizational interests, they evoked the support of nationalism while remaining within the religious domain.
This book discusses in detail how Orthodox Christianity was involved in and influenced political transition in Ukraine, Serbia, and Georgia after the collapse of communism. Based on original research, including extensive interviews with clergy and parishioners as well as historical, legal, and policy analysis, the book argues that the nature of the involvement of churches in post-communist politics depended on whether the interests of the church (for example, in education, the legal system or economic activity) were accommodated or threatened: if accommodated, churches confined themselves to the sacred domain; if threatened, they engaged in daily politics. If churches competed with each other for organizational interests, they evoked the support of nationalism while remaining within the religious domain.
This book discusses in detail how Orthodox Christianity was involved in and influenced political transition in Ukraine, Serbia, and Georgia after the collapse of communism. Based on original research, including extensive interviews with clergy and parishioners as well as historical, legal, and policy analysis, the book argues that the nature of the involvement of churches in post-communist politics depended on whether the interests of the church (for example, in education, the legal system or economic activity) were accommodated or threatened: if accommodated, churches confined themselves to the sacred domain; if threatened, they engaged in daily politics. If churches competed with each other for organizational interests, they evoked the support of nationalism while remaining within the religious domain. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.
Everyday Religiosity and the Politics of Belonging in Ukraine reveals how and why religion has become a pivotal political force in a society struggling to overcome the legacy of its entangled past with Russia and chart a new future. If Ukraine is "ground zero" in the tensions between Russia and the West, religion is an arena where the consequences of conflicts between Russia and Ukraine keenly play out. Vibrant forms of everyday religiosity pave the way for religion to be weaponized and securitized to advance political agendas in Ukraine and beyond. These practices, Catherine Wanner argues, enable religiosity to be increasingly present in public spaces, public institutions, and wartime politics in a pluralist society that claims to be secular. Based on ethnographic data and interviews conducted since before the Revolution of Dignity and the outbreak of armed combat in 2014, Wanner investigates the conditions that catapulted religiosity, religious institutions, and religious leaders to the forefront of politics and geopolitics.
Investigates traditionalist struggles about Zionism and the emergence of national-religious Judaism and ultra-Orthodox in the early twentieth century.
For a long time, Orthodox Christianity was regarded as a religious tradition that was incompatible with democracy. This book challenges this incompatibility thesis, offering an innovative and fresh theoretical framework for dealing with the issue of Orthodoxy and democracy. This book focuses on the political behaviour of Orthodox Christian Churches in the democratization processes from a comparative perspective, and shows that different Orthodox Churches acted differently in the democratization processes in Greece, Serbia and Russia. The fundamental question that arises is - why? By focusing on institutions, rather than on political theology, this book answers this question from a comparative perspective. By studying the historical, cultural, and political roles of the Orthodox Christian Church in these three countries, the author examines whether it is logical to presume that the Church played a significant role in the democratization process. This book will be of great interest to academics and students globally who teach, study, and research in the emerging field of religion and democracy.
In this sweeping history, Alexander Kitroeff shows how the Greek Orthodox Church in America has functioned as much more than a religious institution, becoming the focal point in the lives of the country's million-plus Greek immigrants and their descendants. Assuming the responsibility of running Greek-language schools and encouraging local parishes to engage in cultural and social activities, the church became the most important Greek American institution and shaped the identity of Greeks in the United States. Kitroeff digs into these traditional activities, highlighting the American church's dependency on the "mother church," the Greek Orthodox Patriarchate of Constantinople, and the use of Greek language in the Sunday liturgy. Today, as this rich biography of the church shows us, Greek Orthodoxy remains in between the Old World and the New, both Greek and American.
This book gathers a wide range of theological perspectives from Orthodox European countries, Russia and the United States in order to demonstrate how divergent the positions are within Orthodox Christianity. Orthodoxy is often considered to be out-of-sync with contemporary society, set apart in a world of its own where the church intertwines with the state, in order to claim power over the populace and ignore the individual voices of modern societies. As a collective, these essays present a different understanding of the relationship of Orthodoxy to secular politics; comprehensive, up-to-date and highly relevant to politically understanding today's world. The contributors present their views and arguments by drawing lessons from the past, and by elaborating visions for how Orthodox Christianity can find its place in the contemporary liberal democratic order, while also drawing on the experience of the Western Churches and denominations. Touching upon aspects such as anarchism, economy and political theology, these contributions examine how Orthodox Christianity reacts to liberal democracy, and explore the ways that this branch of religion can be rendered more compatible with political modernity.
This book analyzes the ideologies of politicized Orthodox Christianity in today Russia including fundamentalism, pan-Slavism, neo-Eurasianism, Orthodox communism and nationalism. Apart from textual analysis, the volume provides a description of the specific subculture of political Orthodoxy, i.e. its language, symbols, art, mass media, hangouts and dresscode. This study represents the first scholarly examination of these topics. Unlike other publications on the politicization of Orthodoxy, it is focused not on the political ambitions of the Russian Orthodox Church (ROC), but on political movements ideologically based on their own interpretations of the Orthodox doctrine, often contravening the canonical version. The book demonstrates that the “political Orthodox” or “Orthodox patriots” are a specific branch of believers who frequently do not practice Orthodoxy properly, inventing, instead, their own quasi-Orthodox rituals. The volume shows that the ROC is not responsible for such religious politicization and that the community of the political Orthodox is rather guided by religiously oriented lay intellectuals. The book provides a brief analysis of this intellectual community. Finally, the volume demonstrates that, even in the absence of significant electoral achievements, some religio-political Orthodox movements—namely, fundamentalists and nationalists—have been able to gain public support at the grassroots level. They have been able to infiltrate larger and more moderate political organizations thus contributing to a general “Orthodoxization” of Russian political discourse.
This is the story of a handful of courageous men and their congregations who risked stable occupations, security and the approval of life-long friends to be obedient to God's call. It is also the story of every believer who is searching for the Church. Where Christ is Lord. Where holiness, human responsibility, and the sovereignty of God are preached. Where fellowship is more than a covered-dish supper in the church basement. And where fads and fashions take a backseat to apostolic worship and doctrine.