Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2008. / Abstract. Includes bibliographical references.

D.Litt. et Phil. (Greek) / This thesis deals with the Christian divine, holy and saintly protection of African rulers in the Afro-Byzantine ‘Coptic’ (mainly Nubian and Ethiopian) iconographic tradition. The term ‘icon’ is used in its Byzantine Orthodox meaning as “a theological art picture; a religious, sacred image”, according to the theological and artistic Byzantine prescriptions.1 The term is also applied to frescos, murals, mosaics, larger wooden panels, illustrations in manuscripts and scrolls and smaller items such as protective amulets and charms, depicting a Christian holy representation. The iconographic themes, representing authority and its preservation and protection will be discussed, analysed and examined, the two coefficients being authority and protection of royals and their deputies and officials (i.e. the ‘protected’) on the one hand, and on the other hand Christ, the Holy Virgin, angels, military and non-military saints, supernatural and holy beings (i.e. the ‘protectors’). Firstly, a historical overview of the Byzantine and Afro-Byzantine Orthodox society in terms of religious, social, cultural and political influences is presented and the importance of Orthodox iconography and hagiography and the transformation of local Afro-Byzantine themes are analysed. As such, once the conversion from paganism to Christianity took place in Africa, influences of the Byzantine iconography and hagiography were transformed and integrated with local African Orthodox themes. Byzantine ideology and political theory as well as their relevance for the Coptic-Egyptian, Nubian and Ethiopian context have been discussed, while the artistic and symbolic iconographic representations of the Byzantine (and Medieval Afro-Byzantine) periods...

The historical record of the Orthodox Church's missionary efforts in North America and of the development of a viable local church administration is extremely scarce at best. No major scholarly work exists in English covering the historical development of any of the national Orthodox jurisdictions which followed the mass immigration of Arab, Greek, and Slavic Christians to the New World. More unfortunately, few scholarly records exist of local or regional church histories. In a very real sense, until these “grass roots” histories are gathered and recorded, no truly complete history can be written on Orthodox Christianity in North America. The researcher at tempting to compose such a "grass roots" religious or ethnic history, then, is confronted with two immediate problems: the total lack of any suitable secondary sources related to such local histories and hence, the lack of a suitable outline or structure to model. The first problem is easily surmounted by becoming familiar with local resources, especially church archives, libraries, local newspapers, historical societies; governmental and private agencies, and of course, the people who have lived the history. The researcher soon discovers how to balance oral interviews, which are sometimes factually vague, with primary documents, which often fail to communicate the human side of history. In short, the serious research of local religious or ethnic history will often discover a deluge, rather than an absence of sound primary data. How to organize this wave of information then becomes the chief problem. The author hopes that the structure of this history of Russian settlement and church life in Oregon offers a viable outline to follow. A general history of the early development of the Orthodox Church in America is presented as an introduction to give the reader a feeling for what led to the establishment of the Russian branch of the Orthodox Church in Oregon and of how it related to the growth patterns of the Orthodox Church throughout North America. The body of this is a chronological history of the Russian Orthodox Church and settlement in Oregon, with each chapter focusing on different stages of this historical development. A concluding chapter summarizes this history, compares it to the patterns of other local and national Orthodox groups, and offers “educated guesses" on the future of Orthodoxy in Oregon and America. Until such time as complete histories of the Orthodox Church in America are written, any comparisons between local and national developments must remain just that, "educated guesses" The Orthodox Faith arrived in Oregon in the 1880's with immigrants from Alaska, Europe, and the Middle East. Initially these groups worshiped together, in a Russian chapel in East Portland, following a pattern common to other Orthodox parishes in the American West. Soon, however, feelings of ethnic separation destroyed this initial catholicity and the Greeks (1907), Syrians (1934), and Ukrainians (c. 1959) established their own parishes away from Holy Trinity Russian Orthodox Chapel (1894-1927) and St. Nicholas Russian Orthodox Church (1927-1976). Other ethnic groups, such as the Serbs and Bulgarians, remained with the Russians, due to a lack of their own resources and sufficient numbers. St. Nicholas Church was increasingly Russified following small waves of new Russian immigrants in the 1920's·and 1950's. This Russification was another factor which drove away non-Russian Orthodox and discouraged converts. By the late 1960's, due to a lack of new immigrants and to the loss of old immigrants, St. Nicholas Church was slowly dying. The arrival in the 1970's of a new breed of energetic, Americanized priests literally resurrected the parish, which is now growing, Americanizing, and preparing to build a new church building in West Portland. Whether St. Nicholas Orthodox Church can meet the missionary challenge offered by a non-Orthodox population remains the challenge of the future facing the Pacific Northwest’s oldest Orthodox parish.

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The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process. / Systematic Theology and Theological Ethics / M. Th. (Systematic Theology)

The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation. The original Russian Evangelical confessions of faith and some other historical documents of the end of the 19th and the beginning of the 20th centuries are used to present the following hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be understood in the light of their consistent adherence to the principles of Sola Scriptura and the Priesthood of all believers. We come to conclusion that the existence of Russian Evangelical Soteriology is not a question to be discussed, but a clear historical fact. We show that it has its past and present, a well-defended subject of study with clear presuppositions, rather developed vision, and it is unique as a phenomenon. The major principles of this theology strictly devoted to the Scripture and a flexible formulation of doctrines. We strongly insist that it is impossible without being eclectic combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition. The additional result of the study is the attempt to evaluate the possibility for a reconstruction of Russian Evangelical Soteriology as a part of a self-identification process. / Systematic Theology and Theological Ethics / M. Th. (Systematic Theology)

No description available.

Most Romanian national heroes lived while the Ottoman Empire dominated the Balkans. History bears witness to their doings, yet certain figures have become almost mythical thanks to the powerful impact of the nationalistic literature. / Mihai Eminescu, the Romanian national poet par excellence, whose writings were merely tolerated by the Communists, exerted a strong influence despite his passionate involvement and he managed to create historical confusion lasting for generations. After 1989, Romanian history books changed. In my thesis, I seek to modify the myth of invincible Romanian heroes and to understand the reason why Romanian principalities enjoyed a special treatment during the Ottoman period. / The Romanian principalities served as buffer states, stopping, halting the Ottoman advancement to the north of the Danube on many occasions. The double game often used by Romanian leaders helped Valaquia and Moldavia retain their special status. Also, the treaties of vassalage signed with the Romanians and the power of the Orthodox Church have prevented the Ottomans from imposing their own laws and customs. (Abstract shortened by UMI.)

Thesis (Ph. D.)--Concordia Seminary, St. Louis, Mo., 2003. / Includes bibliographical references (leaves [262]-280).