| Лит.: Sarda y Salvany F. El liberalismo es pecado. Barcelona, 1887 5; Nocedal R. Obras de don Ramon Nocedal: Discursos. Madrid, 1907-1910. 3 vol.; B é cker y Conz á lez J. Relaciones diplomáticas entre España y la S. Sede durante el siglo XIX. Madrid, 1908; Barbier E., abb é . Le devoir politique des catholiques. P., 1910. P. 114-142; Colldeforns F. P. Datos para la historia del partido integrista. Barcelona, 1912; Fontaine N. [Canet L.] Saint-Siège, «Action française», et «Catholiques intégraux»: Histoire critique: suivie, entre autres documents, d " un Mémoire sur le «Sodalitium Pianum» et de la «Lettre du gouverneur Smith». P., 1928; Schumacher J. N. Integrism: A Study in 19th-Century Spanish Politico-Religious Thought//Catholic Historical Review. Wash., 1962. Vol. 48. N 3. P. 343-364; Madiran J. L " intégrisme: Histoire d " une histoire. P., 1964; Poulat É . Intégrisme et catholicisme intégral: Un réseau secret international antimoderniste: La «Sapinière» (1909-1921). P., 1969, 1996 2; idem. «Modernisme» et «Intégrisme»: Du concept polémique à l " irénisme critique//Archives des sciences sociales des religions. 1969. Vol. 27. N 1. P. 1-28; idem. Catholicisme, démocratie et socialisme: Le mouvement catholique et Mgr Benigni de la naissance du socialisme à la victoire du fascisme. P., 1977; idem. Modernistica, Horizons, Physionomies, Débats. P., 1982; idem. La querelle de l " intégrisme en France//Social Compass. Louvain-la-Neuve, 1985. Vol. 32. N 4. P. 343-351; idem. L " intégrisme: De sa forme catholique à sa généralisation savante//La Pensée et les Hommes. Brux., 1985. N 2. P. 9-18; Siccardo F. «Intégriste» e «intégrisme»: [Stratigrafia di due vocaboli francesi]. Gen., 1979; Alexander D. Is Fundamentalism an Integrism?//Social Compass. 1985. Vol. 32. N 4. P. 373-392; Ladri è re P. Integrism, a Comparative Attempt. P. 337-342; Kurtz L. The Politics of Heresy: The Modernist Crisis in Roman Catholicism. Berkeley, 1986; Coleman J. A. Catholic Integralism as a Fundamentalism//Fundamentalism in Comparative Perspective/Ed. L. Kaplan. Amherst, 1992. P. 74-95; Fouilloux E. Intégrisme catholique et droits de l " homme//Fondamentalismes, intégrismes: Une menace pour les droits de l " homme: Actes du colloque national de l " ACAT France. P., 1997. P. 11-27; Mayer J.-F. Les Fondamentalismes. Gen., 2001; Celier G., fr. St. Pius X: Sodalitium Pianum//The Angelus: A J. of Roman Catholic Tradition. Kansas City, 2003. N 11. P. 9-15; Schlegel J.-L. La Loi de Dieu contre la liberté des hommes: Intégrismes et fondamentalismes. P., 2003; Ploncard d " Assac J. L " Église occupée. P., 2005 3. |
| But is human history ultimately just a masquerade? According to Brunner’s own emphatic statement, temporality as such is not sinful. Why, then, should divine revelation in Christ discard history? Why should historicity be an obstacle to God’s self-revelation, an obstacle that must be radically removed? In the last resort, the radical change in history – the New Age, released by Christ’s Advent – seems to consist only in the new and unprecedented opportunity to take sides. God actually remains as hidden in history as He has been before, or, probably, even more than before, since the ultimate incommensurability of divine revelation with the human masquerade has been self-evident and conspicuous. God could approach man only in disguise. The actual course of history has not been changed, either by God’s intervention, or by man’s option. Apart from the decision of faith, history is empty, and still sinful. The intimate texture of actual historic life has not been affected by the redemptive revelation. Nevertheless, a warning has been given: The Lord comes again. This time He is coming as Judge, not as Redeemer, although Judgment will actually accomplish and stabilize redemption. By faith we can now discern an «eschatological tension» in the very course of history, although it would be idle and in vain to indulge in any kind of apocalyptic calculations. This tension seems to exist on the human level alone. The eschatological interim is the age of decisions – to be taken by men. God’s decision has been already taken. As a whole, Christian history, according to Brunner, was a sore failure, a history of decay and misunderstanding. This is an old scheme, firmly established in Protestant historiography at least since Gottfried Arnold. The primitive Christian community, the ecclesia, was a genuine Messianic community, «the bearer of the new life of eternity and of the powers of the divine world,» as Brunner puts it. But this primitive ecclesia did not survive, at least as an historic entity, as an historic factor. |
| Hieromonk John (Guaita): We Hope that the Declaration Between the Pope and Patriarch Will Not Become Empty Words We hope that these words will not remain empty intentions. 27 May, 2014. PRAVMIR. On the evening of May 25, 2014, on the premises of the Apostolic delegates in Jerusalem, Patriarch Bartholomew I and Pope Francis signed a joint declaration during a private meeting. Hieromonk John (Guaita), a clergyman of the Church of the Mother of God “Joy of All Who Sorrow” in Moscow and an historian, shared his opinion with Pravmir: “The reason for the meeting between Pope Francis and Patriarch Bartholomew this year is the 50 th anniversary of the historic meeting of Pope Paul VI and Patriarch Athenagoras, which took place in Jerusalem in 1964. The first meeting between the Patriarch and Pope at the time was unprecedented. Until 1964, such a meeting was not possible. “Jerusalem was chosen for the meeting in 2014 not only because it is an historic place, where 50 years ago the first meeting of its kind took place. Jerusalem was primarily selected as the city in which the Lord preached, died, and rose from the dead. “The declaration consists of ten points. The first one says that in 50 years the Roman Catholic and Orthodox Churches have gone a long way towards meeting one another. The historic embrace between Pope Paul VI and Ecumenical Patriarch Athenagoras, after many centuries of silence, opened the way for the search for new relationships. “Briefly describing the chronology of the development of the relations of the Churches, the Pope and Patriarch notes that the objective of full understanding has not been reached. However, certain results have been achieved, chief among which is the fact that for 50 years we have come to regard one another as members of one Christian family, disciples of one Lord Jesus Christ, and begun to respect and love one another. “It is further repeated that both parties recognize that full communion, which includes full Eucharistic communion, has not yet been attained. Yet in the text of the declaration it is noted that both Churches yearn for the day when Catholics and Orthodox can receive communion from the same cup. Unfortunately, the declaration does not say when this will happen or in what way it will happen. However, it specifies the overall direction for the development of Orthodox-Catholic dialogue. |
| The Standing Conference took very seriously the challenge of Orthodox involvement in ecumenical witness and dialogue. The fact that Orthodox Christians in America lived, worked, and studied in such close proximity with Roman Catholics and Protestants was a reality that could not be ignored. The Orthodox in America were not living in religious ghettos insulated from other Christians. Unlike their counterparts in other parts of the world, the Orthodox in America were confronted with the tragedy of Christian disunity on a daily basis. From the beginning of the twentieth century, there had been opportunities for formal dialogue between Orthodox and Protestants. The historic encyclical of the Patriarchate of Constantinople in 1920 called for the establishment of a Fellowship of Churches that would lead to greater understanding and dialogue. This proposal found a measure of fulfillment with the establishment of the World Council of Churches in 1948. The Orthodox churches of Constantinople, Alexandria, Antioch, Jerusalem, Cyprus, and Greece were among the founding members. Two American Orthodox jurisdictions, the Russian Orthodox Metropolia and the Syrian Orthodox Archdiocese, also held independent memberships. 248 The contemporary ecumenical movement entered a dramatic period of development in the 1960s. The Orthodox Church of Russia began to adopt a more moderate position regarding dialogue with the Christian West. This was signaled dramatically by its entrance into the WCC in 1961. The Orthodox churches of Serbia, Romania, Bulgaria, Poland, Czechoslovakia, and Finland also joined the WCC in subsequent years. This meant that all the regional autocephalous and autonomous Orthodox churches were members of the WCC by 1966. 249 At the Second Vatican Council (1963–1965), the Roman Catholic Church became more attuned to the need for dialogue with the other Christian churches and especially with the Orthodox Church. The historic meeting between Patriarch Athenagoras of Constantinople and Pope Paul VI in Jerusalem in 1964 was a significant sign of this new relationship. The historic lifting of the anathemas of 1054 between Constantinople and Rome in 1965 gave some the impression that the centuries-old schism was about to end. 250 |
| Chapter II. The Predicament of the Christian Historian Veritas non erubescit nisi abscondi. – Leo XIII «Christianity is a religion of historians.» 1 It is a strong phrase, but the statement is correct. Christianity is basically a vigorous appeal to history, a witness of faith to certain particular events in the past, to certain particular data of history. These events are acknowledged by faith as truly eventful. These historic moments, or instants, are recognized as utterly momentous. In brief, they are identified by faith as «mighty deeds» of God, Magnalia Dei. The «scandal of particularity,» to use the phrase of Gerhard Kittel, 2 belongs to the very essence of the Christian message. The Christian Creed itself is intrinsically historic. It comprises the whole of existence in a single historical scheme as one «History of Salvation,» from Creation to Consummation, to the Last Judgment and the End of history. Emphasis is put on the ultimate cruciality of certain historic events, namely, of the Incarnation, of the Coming of the Messiah, and of his Cross and Resurrection. Accordingly, it may be justly contended that «the Christian religion is a daily invitation to the study of history.» 3 Now, it is at this point that the major difficulties arise. An average believer, of any denomination or tradition, is scarcely aware of his intrinsic duty to study history. The historical pattern of the Christian message is obvious. But people are interested rather in the «eternal truth» of this message, than in what they are inclined to regard as «accidents» of history, even when they are discussing the facts of the Biblical history or of the history of the Church. Does not the message itself point out beyond history, to the «life of the Age to come»? There is a persistent tendency to interpret the facts of history as images or symbols, as typical cases or examples, and to transform the «history of salvation» into a kind of edifying parable. We can trace this tendency back to the early centuries of Christian history. In our own days we find ourselves in the midst of an intense controversy precisely about this very matter. |
| DECR Communication Service /Patriarchia.ru Version: Russian , Ukrainian , Greek Materials on the theme A festive concert in honour of the 1035th anniversary of the Baptism of Rus’ was held in the capital of Bulgaria Bishop Victor of Baryshev: The visit of the Patriarch of Constantinople to Ukraine will cause suffering to millions of Orthodox Ukrainians [Interview] Clergy of the Patriarchate of Antioch visit the Diocese of Rovno of the Ukrainian Orthodox Church Pilgrims from Georgia visit churches and monasteries of the Ukrainian Orthodox Church Primate of Russian Church presents historic miracle-working Kazan Icon of the Mother of God to the faithful and celebrates Liturgy in the Kremlin Dormition Cathedral Primate of Russian Church presents historic miracle-working Kazan Icon of the Mother of God to the faithful and celebrates Liturgy in the Kremlin Dormition Cathedral Primate of Russian Church presents historic miracle-working Kazan Icon of the Mother of God to the faithful and celebrates Liturgy in the Kremlin Dormition Cathedral DECR Chairman meets with representatives of Orthodox Church in America Prayerful procession goes from Munich to Dachau Memorial A hierarch of Serbian Orthodox Church takes part in patronal feast at the Moscow church of Elijah the Prophet in Kitai-Gorod Procession with the cross in Kiev has shown: Ukrainian Orthodox Church is the largest confession in Ukraine 350 thousand believers take part in Great Procession with the Cross devoted to the Day of the Baptism of Rus " Archbishop Theodosios of Sebastia: The Orthodox Church is subjected to unprecedented persecution and violence in Ukraine Archbishop Theodosius of Sebastia: the oppression to which the Ukrainian Orthodox Church is subjected is unjust and cannot be justified or accepted in any form The Serbian Patriarch pointed to the escalating intolerance of the Ukrainian authorities towards the Ukrainian Orthodox Church Security service executes a search of the Ukrainian Orthodox hierarch who defends the rights of believers All materials with key words Day of the Baptism of Russia – miracle-working icons and shrines – processions with the cross – Ukrainian Orthodox Church Other news Church for Russian Orthodox community consecrated in Lebanon Thanksgiving celebrated at St |
| Were you still a member of the Presbyterian? As president of the Christian Research Institute – I had been president of the Christian Research Institute since the late eighties, so during approximately three decades – I was involved in many different Evangelical traditions, from Presbyterianism to Pentecostalism, to several Mega-Churches that I had attended over the years. Did you have own understanding of Christianity in your journey from Church to Church? There was a core set of values that always animated my Christian experience. It is what C.S. Lewis referred to as “mere Christianity.” The idea that in essentials, there must always be unity, in non-essentials, we can have liberty, and in all things charity. So, when we talk about the essentials of the historic Christian faith, we’re talking about such things as the deity of Jesus Christ. If someone denies the deity of Jesus Christ, they are therefore by definition not Christian, because the deity of Jesus Christ is a core value of the Christian faith. The Trinity is another classic example of an essential of the historic Christian faith. We say, “In the Name of the Father, and the Son, and the Holy Spirit.” These are things in many cases that we can only apprehend, we can’t fully comprehend. Then, there are secondary issues, not in the sense that they are unimportant, but we don’t have to divide over them. For example, we talk about the end times, we know that Jesus will appear a second time, but the details are often debated. Some people believe in the Pre-tribulation rapture, some believe in a thousand-year literal millennial kingdom on Earth. But in essentials there has to be unity, because once you stray from those essentials, you stray from what is the historic Christian faith. You mentioned previously that you felt disenchanted by the attitude of some pastors and that that prompted your search or, your, as you termed it, “exploration”. Can you elaborate on that? I got more and more disenchanted at what I sometimes termed as the “pastor-preneur.” This idea of a pastor being an entrepreneur through learning a particular formula of getting people into seats and then building an enterprise around the charisma of a particular pastor. Then that pastor has their own interpretation or their own nuances that they bring. As a result of that in Protestantism you have thirty thousand or more different expressions. In some cases, you can say that these expressions are tantamount to everyone being their own Pope. There’s no accountability. Someone comes to the Bible and says, “This is what the Bible means to me.” That became increasingly problematic. |
| St. Nicholas obtained funding for the project through local, state and federal funding. A nonprofit secular group that specializes in restoring Russian churches, Russian Orthodox Sacred Sites in Alaska (ROSSIA), procured a grant for the project from the state Legislature in 2010. Former governor Sarah Palin vetoed funding for the preservation efforts when she was in office, but Juneau legislator Rep. Beth Kertulla helped obtain the grant later on, said ROSSIA board member and volunteer Rebecca Shaffer. ROSSIA in this case acted as a middleman in obtaining money from the government since government officials are generally wary of giving money directly to churches due to separation of church and state concerns. ROSSIA receives letters quarterly from churches asking for help. The story of St. Nicholas, one of 36 Russian churches in Alaska on the National Register of Historic Places, particularly resonated with the group, according to Shaffer. “This particular church, St. Nicholas, the bell is so heavy on the roof and the roof was rotting out from under the bell that the church really was in danger of collapse,” Shaffer said. “And so stories like that — it’s such an important historic building. I mean really, really important. I came from the East Coast, and there were buildings newer than this that people would climb over each other to help save there. But here in Alaska, the Russian colonial history is really fading fast, and the efforts to save it are just starting.” Other donations to restore the belfry flowed in from the community through an fundraising group called Friends of St. Nicholas. That group raised money to re-roof the main building in 2007, but was left over and went to this project. Shaffer called this moment a historic milestone for the church in terms of its restoration, but noted there is still much work to be done. The next project is to place a foundation under the building because the whole church is up on blocks since it was built without a foundation. |
| Elyachar, Julia. 2002. “Empowerment Money: The World Bank, Non-Governmental Organizations, and the Value of Culture in Egypt.” Public Culture 14 (3): 493–513. 2005. Markets of Dispossession: NGOs, Economic Development, and the State in Cairo. Durham: Duke University Press. Endres, Rudolf. 1979. “The Peasant War in Franconia.” In The German Peasant War of 1525 — New Viewpoints (Bob Scribner & Gerhard Benecke, editors), pp. 63–83. London: Allen & Unwin. Engels, Donald W. 1978. Alexander the Great and the Logistics of the Macedonian Army. Berkeley: University of California Press. Equiano, Olaudah. 1789. The Interesting Narrative of the Life of Olaudah Equiano: or, Gustavus Vassa, the African. Modern Library Edition, New York, 2004. Erdosy, George. 1988. Urbanisation in Early Historic India. Oxford: British Archaeological Reports. 1995. “City states in North India and Pakistan at the time of the Buddha.” In The archaeology of early historic South Asia: the emergence of cities and states (Frank Allichin and George Erdosy, editors), pp. 99-122. Cambridge: Cambridge University Press. Essid, Yassine. 1988. “Islamic Economic Thought.” In Preclassical Economic Thought: From the Greeks to the Scottish Enlightenment (edited by Todd Lowry), pp. 77-102. Boston: Kluwer. 1995. Acritique of the origins of Islamic economic thought. Leiden: E. J. Brill. Evans-Pritchard, E. E. 1931. “An Alternative Term for " Bride-Price " .” Man 31:36–39. 1940. The Nuer: a Description of the Modes of Livelihood and Political Institutions of a Nilotic Peo- ple. Oxford: Clarendon Press. 1948. The Divine Kingship of the Shilluk of the Nilotic Sudan. The Frazer Lecture for 1948. Cam- bridge: Cambridge University Press. 1951. Kinship and Marriage among the Nuer. Oxford: Clarendon Press. Falkenhausen, Lothar von. 2005. “The E Jun Qi Metal Tallies: Inscribed Texts and Ritual Contexts.” In Text and Ritual in Early China (edited by Martin Kern), pp.79-123. Seattle: University of Washington Press. Falkenstein, Adam. 1954. “La cite-temple sumef ienne.” Cahiers d " histoire mondiale 1:784–814. |
| Look, above all, at the site of the demonstration. Historically, Christ the Savior was a central shrine both of the Orthodox faith and of Russian national pride, and for that reason, the Bolsheviks targeted it for destruction. In 1931, in a notorious act of cultural vandalism, the Soviet government dynamited the old building, leveling it to the ground, and replacing it with a public swimming pool. Not until 1990 did a new regime permit a rebuilding, funded largely by ordinary believers, and the vast new structure was consecrated in 2000. The cathedral is thus a primary memorial to the restoration of Russia's Christianity after a savage persecution. It's difficult, perhaps, for Westerners to realize how bloodthirsty that government assault was. Russia in 1917 was overwhelmingly Orthodox, and in fact was undergoing a widespread religious revival. Rooting out that faith demanded forceful action by the new Bolshevik government, which had no scruples about imposing its will on the wishes of a vast majority. Government leaders like Alexandra Kollontai -- the self-proclaimed Female Antichrist -- illegally seized historic churches and monasteries, and used soldiers to suppress the resulting demonstration. Hundreds were killed in those actions alone. Through the 1920s, the Bolsheviks systematically wiped out the church's leaders. Metropolitan Vladimir of Kiev perished in 1918, shot outside the historic Monastery of the Caves, while Bishop Hermogenes of Tobolsk was drowned in a Siberian river. Archbishop Andronicus of Perm was killed the following year, followed by most of his clergy. In 1920, Bishop Joachim of Nizhni Novgorod was crucified upside down from the iconostasis in his cathedral. In 1922, a firing squad executed the powerful Benjamin, Metropolitan of Petrograd/St. Petersburg. The repression was indiscriminate, paying no attention to the victims' records as critics of Tsarist injustice and anti-Semitism. Persecution claimed many lives at lower levels of the church, among ordinary monks and priests. We hear of clergy shot in their hundreds, buried alive, mutilated, or fed to wild animals. Local Red officials hunted down priests as enthusiastically as their aristocratic predecessors had pursued wolves and wild boar. The number of clergy killed for their faith ran at least into the tens of thousands, with perhaps millions more lay believers. |
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