989 resultados para Orthodox Eastern Church.


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I will attempt to problematize the typologies of nationalism when applied to the Georgian context, particularly in relationship to nationalism of President Mikheil Saakashvili. I will argue that the state-driven nationalism of post-Rose Revolution government was a hybrid form of ethno-cultural and civic which had elements of ethnic particularism towards the Orthodox Church. By reflecting on the growing assistance of Western institutions to Georgia, I will problematize the extent to which the rise of American and European involvement in the region reinforced the perceptions of the “self” and the “other” among the religious elites since the Rose Revolution. By presenting field research data (interviews) gathered in 23 eparchies and perishes with religious clerics in 7 regions of Georgia, I will argue that religious nationalism in Georgia strengthened not in response to but as an outcome of President Saakashvili’s policies towards the church, and partially as a reaction to the growing dissatisfaction with Western institutions working in Georgia and Western governments’ response to the Russo-Georgian War of 2008. By reflecting on empirical material, the paper attempts to problematize an understanding of religious nationalism as a social movement, an instance of cultural autonomy and a source of identity (Friedland 2001). In response, I suggest viewing religious nationalism in post-communist Georgia as medium of material and political interests

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The protests on Kyiv’s Maidan which commenced in November 2013, followed by the conflict in Ukraine’s eastern regions, have redefined the political and social relations between Russia and Ukraine, and have added complexity to the dependences between the Orthodox Churches operating in the two countries. The Kremlin’s policy has put the Russian Orthodox ChurchMoscow Patriarchate (ROC) in an awkward position. The ROC is Russia’s largest religious organisation, which also exercises symbolic sovereignty over Ukraine’s most numerous Orthodox community, the Ukrainian Orthodox ChurchMoscow Patriarchate (UOC–MP), which since 13 August has had a new leader, Metropolitan Onufry. The head of the ROC, the Patriarch of Moscow and All-Russia, Kirill, has been facing a dilemma as to how he should respond to the Russian government’s aggressive policy towards Ukraine. His firm support of the Kremlin’s moves in Ukraine, may lose the Russian Church its social influence in this country. This might also catalyse a process within which Ukraine’s largest Orthodox Church would gradually become independent of Moscow. On the other hand, if he condemns the Kremlin’s policy, this would adversely affect the co-operation between ‘the altar and the throne’ which has been rapidly developing over the past few years in Russia, and which has offered multiple benefits to the Russian Church. As a result, Patriarch Kirill has distanced the ROC from the recent developments in Ukraine and has adopted a neutral stance. However, Kirill’s choice has aggravated the negative perception of the ROC among the Orthodox community in Ukraine. Given its close relations with the Kremlin, the ROC is increasingly viewed there as an instrument of political struggle and an exponent of the Russian government’s interests. The ROC’s stance has cast the UOC–MP, which has links with the Russian Church, in an unfavourable light, and has fostered its efforts to become more independent from the Moscow Patriarchate. Regardless of how the situation evolves, the recent developments in Ukraine have made it clear that the interests of the Russian Church and the Kremlin, which have coincided for years, now come into conflict, mainly due to the disagreement over the methods used. Despite this, the Russian Church is not withdrawing from the cooperation of ‘the altar and the throne’, and submits itself to the Kremlin’s decisions.

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Disbound Original Held in Oak Street Library Facility.