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Russian Palestine Diploma thesis Vojtěch Kolář Praha 2013 Abstract This diploma thesis entitled "The Russian Palestine" deals with activities of the Russian Orthodox Church and Russian diplomatic corps designed to help Russian pilgrims to the holy places in Palestine as well as local Orthodox believers in the Levant in the 19th and beginning of 20th century. These activities were accompanied by considerable tension not only between Russian activists in Palestine and in Russia, but also in their encounters with Greek hierarchy in Jerusalem and Constantinople as well as with Western diplomats and missionaries pursuing Catholic and Protestant interests in the same area. The aim of this thesis is to offer an insight into motivations, ways and results of their activities in Palestine and to call attention to the difficulties they were facing. This work is neither an apology nor a criticism of either of the instruments of Russian influence - the Russian Orthodox Ecclesiastical Mission in Jerusalem (since 1847) and Imperial Orthodox Palestine Society (since 1882) respectively. Because of the broadness of the subject it was not always possible to follow strict historiographic methods. Therefore this thesis is concerned mostly with biographical material of some of the most influential Russian personalities of the...

The identity of Russian Evangelical Churches theology is considered in this thesis. This identity arose as result of interactions of Western Evangelical movements with the Orthodox Church, and with native pre-Protestant groups. The separate area of theology chosen as the subject of research is ecclesiology. The historical background of the appearance of inner-orthodox movements is shown in this work in order to understand the theological peculiarities. Peculiarities of the orthodox and extra-orthodox mentality also are considered, as they become an important environment for the appearance and development of Evangelical theology in Russia. The last part of this work shows peculiarities of recent Evangelical ecclesiology. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology)

This study investigates the understanding of heresy and the heretic according to John of Damascus. For him, a heretic was any Christian who, by wilful choice, departs from the one orthodox tradition by adopting a personal opinion on the common faith which he intends to institute as sole truth. Our research is divided into two parts and aims to apply John of Damascus' understanding of the recurring identity of the Christian heretic and his behaviour. By using historical-theological, interdisciplinary and diachronical approaches, our research demonstrates that this Church Father, who is the `seal of the patristic era,' remains a relevant authority for our comprehension of heresy and the heretic. Through two case studies, namely, the Dutch Reformed Churches and Apartheid, and Kimbanguism, our study specifies, on the one hand how a distorted Christian confession contributed to the rise of Apartheid, with its attendant sense of a theocracy, predestination, election, supremacy, divine love and justice. Kimbanguism, on the other hand, represents a heresy against its will. It is an example of Christian leaders who abused their power to apply cultural elements that resulted in a dramatic misinterpretation of the Christian dogma of the Trinity. Finally, our study intends to apply the notions of wilful choice, obstinacy and fanaticism, libertine exegesis, personal opinion and orthodox tradition or common faith, to portray a heretic by using an interdisciplinary approach: theologically as a libertine-exegete, psychologically as a dogmatic and fanatic person, and sociologically as a negative cultural reformer. Thus, our analysis is both historical and theological, and clearly and substantially elucidates the heretical mind in modern times. Consequently, our inquiry may be summed up as follows. Firstly, heresy habitually comes from an existing text, doctrine or discipline; secondly, it concerns people who are originally Christians; thirdly, it demonstrates that a heretic may be a fervent and an educated Christian, a layman or a church leader, who, on the basis of wilful choice, interprets Biblical texts freely, with his personal exegesis and hermeneutics, and ultimately incorrectly. From this exegesis and hermeneutics he deduces and sustains a new doctrine that he defends with obstinacy and fanaticism. / Christian Spirituality, Church History & Missiology / D. Div. (Church History)

This thesis is designed to outline the systematic-theological and theological-historical basis for the Eschatological Gospel of Both Comings of Jesus Christ (Yeshua Ha Mashiach). This cohesively combines Jesus‘ First Coming (for redemption, reconciliation and restoration) with His Second Coming (for the Rapture/Resurrection of the Church/Body of Christ and judgment at the Day of the Lord/Yahweh) into the complete salvation of the Church. The historical writings of the Patristic, Ante- and Post-Nicene Fathers are examined to ensure the continuity of this Eschatological Gospel message being communicated through their writings to the Early Church. The remainder of Church history is examined to ensure the Eschatological Gospel continued to be communicated by the Church as a part of the Great Commission in Matthew 28:18-20. Then, in keeping with the eschatological prophetic intent of the Parable of the Wheat and Tares (Weeds) in Matthew 13:24-30, 36-43, of both the kingdom of God and the kingdom of Satan coexisting and growing until ―the end of the age,‖ the antithesis of the Eschatological Gospel is examined—Satan‘s plan of lies, deception and heresy throughout history, culminating with the explosion of activity since 1948. This satanic plan is described as being not only insidiously deceptive by recruiting converts to the kingdom of darkness in rebellion and opposition to the kingdom of God, but also as preparing the way for the End-time/Last Days‘ ten-nation confederacy to be led by the antichrist. Biblical chronology is used to trace the history of both the kingdom of God and the kingdom of darkness to the present day. Finally, the ―Signs of the Times‖ in modern history are examined, thereby showing the need for the Eschatological Gospel to be taught in the twenty-first century, especially as the day of the Lord Jesus Christ‘s Parousia rapidly approaches. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

À la fin de l’année 1989, la Roumanie entamait son chemin vers la démocratie. Depuis, le pays a connu de nombreux changements dont une « revitalisation religieuse ». L’attrait pour la religion en Roumanie a suscité l’intérêt des chercheurs qui ont tenté de rendre compte de comportements qu’ils jugeaient contraires aux thèses des théories de la sécularisation et de la modernisation. Ma thèse part d’une critique de ces études qui, concentrées sur ces théories, omettent trop souvent l’action des individus dans la vie de tous les jours. Dans la présente recherche, j’utilise l’approche de la religion vécue pour me pencher sur des individus et leur manière de comprendre, d’exprimer, de pratiquer et d’expérimenter la religion au jour le jour. D’une manière réflexive, ma thèse examine la religion vécue dans la Roumanie postcommuniste à partir de pèlerinages réalisés durant le printemps et l’automne 2012 dans des monastères réputés pour leurs miracles, leurs confesseurs charismatiques ou leurs reliques. En raison de leur présence nombreuse dans les pèlerinages, les femmes se sont imposées comme les artisanes de la religion vécue en Roumanie. Elles sont au centre de ma thèse. En observant leurs croyances et leurs pratiques — et sans omettre la religion vécue des « porteurs de la religion officielle » —, j’explore des thèmes qui constituent autant de facettes de la religion vécue : le sort, le charisme, la matérialité et les reliques. Ma thèse propose deux contributions à la recherche. 1) L’étude de la pratique de la religion des pèlerines nous renseigne sur la manière dont la religion est comprise et pratiquée dans un contexte orthodoxe. Elle laisse également entrevoir les conséquences de cette pratique dans la Roumanie postcommuniste : en effet, la religion vécue s’avère un véhicule de valeurs qui s’opposent au discours démocratique officiel. 2) L’étude propose une contribution théorique et méthodologique à l’approche de la religion vécue. Le matériau empirique sur lequel elle repose indique que la religion vécue prend racine dans l’Église pour ensuite circuler entre les femmes et les représentants de l’institution. Dans ce mouvement de va-et-vient, la religion vécue appartient aux pèlerines, mais aussi aux « porteurs de la religion officielle ». / At the end of 1989, Romania embarked on a path towards democracy. From that moment on, the country has witnessed numerous changes, including a “religious revitalization.” The attraction of religion in post-communist Romania has sparked researchers’ interest; they have tried to explain what they judge contrary to theories of secularization and modernization. My thesis starts with a critique of these studies, which have too often neglected everyday actions of individuals. In the present study, I use a lived religion approach to understand the ways in which individuals understand, express, practice and experiment religion in their daily lives. In a reflexive manner, my thesis examines lived religion in post-communist Romania; it draws on fieldwork undertaken during pilgrimages in the spring and autumn of 2012 in monasteries known for their miracles, their charismatic confessors, or their relics. Because of their predominance during pilgrimages, women stand out as the main actors of lived religion in Romania. They are at the center of my thesis. Observing their beliefs and practices—without omitting the lived religion of the “carriers of official religion”—I set out to explore themes that represent as many facets of lived religion: fate, charisma, materiality, and relics. My thesis offers two research contributions to the sociology of religion. 1) The study of the pilgrim’s religious practice instructs us on the manner in which religion is understood and practiced in an Orthodox context. It also gives insight into the consequences of this practice in post-communist Romania: as it turns out, lived religion is a vehicle for values diverging from the official democratic discourse. 2) The study provides a theoretical and methodological contribution to the lived religion approach. Its empirical material indicates that lived religion stems from the Orthodox Church before circulating between women and church representatives. In this to-and-fro movement lived religion pertains to the pilgrims as well as to the “carriers of official religion.”

<p>This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man. </p><p>In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God. </p><p>I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.</p>

This dissertation deals with the encounter between Lutheran orthodoxy and conservative pietism 1720–1730. The aim has been to compare their views on society and man. In the pietistic conflict, orthodoxy gave rise to attitudes which proved to be key to its view on society and man. It was a deeply rooted traditionalism, patriarchal order of society, demand for confessional uniformity and a corporativistic view on society. The above mentioned contained a specific view on the relationship between the church, state and individual. By using the Organism Metaphor, i.e. society depicted as a body, orthodoxy made visible the church’s collective unity. This body was also identical to the Swedish kingdom. If uniformity in faith and ceremonies was to be dissolved, it implied a disintegration of the social body and breaking of the bonds which held together both church and country. Uniformity was upheld through confessionalism and the partiarchal order of the church. The priests’ monopoly on official functions, and the legal calling created a barrier protecting this relationship to power. Where the views on society and man intersected, one specific theme can be identified – conscience. This spiritual function connected man to law, society’s patriarchal order and God. I have emphasised five distinct traits of pietism: its polarizing tendencies, strong emotionalism, its reformist attitude towards church and social life, its egalitarianism and religious individualism. All of these traits collided with orthodoxy’s view on society and man. Pietism can be described as a massive christianization project, which included moral and ethic education of the people on an individual and collective level. Where pietism and religious individualism coincided with egalitarianism, a new discourse for conscience was established, where conscience became both an internal court of law – with God acting as judge – and a spiritual authority whose integrity grew in proportion to authority and church.

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