Am Beispiel der Initiationssakramente (Taufe, Firmung, Eucharistiefeier) und der Priesterweihe wird einerseits die Konsekration der Materie (Wasser, Myronoel, Brot und Wein) und des Empfangers dargestellt, anderseits das Konsekrationsgeschehen der einzelnen liturgischen Vollzuge nach der syrisch antiochenischen Liturgie miteinander verglichen, analysiert und kommentiert.

This book explores the changes underwent by the Orthodox Churches of Eastern and Southeastern Europe as they came into contact with modernity. The movements of religious renewal among Orthodox believers appeared almost simultaneously in different areas of Eastern Europe at the end of the nineteenth and during the first decades of the twentieth century. This volume examines what could be defined as renewal movement in Eastern Orthodox traditions. Some case studies include the God Worshippers in Serbia, religious fraternities in Bulgaria, the Zoe movement in Greece, the evangelical movement among Romanian Orthodox believers known as Oastea Domnului (The Lord's Army), the Doukhobors in Russia, and the Maliovantsy in Ukraine. This volume provides a new understanding of processes of change in the spiritual landscape of Orthodox Christianity and various influences such as other non-Orthodox traditions, charismatic leaders, new religious practices and rituals.

This is the standard edition of the chronicle of Bar Hebraeus in Syriac and English translation. It gives the political history of the world from the creation to the year AD 1286.

There are saints in Orthodox Christian culture who overturn the conventional concept of sainthood. Their conduct may be unruly and salacious, they may blaspheme and even kill - yet, mysteriously, those around them treat them with even more reverence. Such saints are called 'holy fools'. In this pioneering study Sergey A. Ivanov examines the phenomenon of holy foolery from a cultural standpoint. He identifies its prerequisites and its development in religious thought, and traces the emergence of the first hagiographic texts describing these paradoxical saints. He describes the beginnings of holy foolery in Egyptian monasteries of the fifth century, followed by its high point in the cities of Byzantium, with an eventual decline in the twelfth to fourteenth centuries. He also compares the important Russian tradition of holy fools, which in some form has survived to this day.

Here is the book that converted C. S. Lewis from atheism to Christianity. This history of mankind, Christ, and Christianity is to some extent a conscious rebuttal of H. G. Wells' Outline of History, which embraced both the evolutionary origins of humanity and the mortal humanity of Jesus. Whereas Orthodoxy detailed Chesterton's own spiritual journey, this book illustrates the spiritual journey of humanity, or at least of Western civilization. A book for both mind and spirit.

The Asketikon of St Basil the Great comprises a new English translation and studies which re-examine the emergence of monasticism in Asia Minor. The Regula Basilii, translated by Rufinus from Basil's Small Asketikon, is closely compared with the Greek text of the longer edition, as a means to tracing the development of ideas. Silvas concludes that the antecedents of the monastic community of the Great Asketikon are best sought not in some kind of sub-orthodox modus vivendi of male and female ascetics living together and increasingly curbed by an emerging neo-Nicene orthodoxy less favourable to women ('homoiousian asceticism'), but in the local domestic ascetic movement in Anatolia as typified in the developments at Annisa under the leadership of Makrina.

Conflict or concord? Histories of Islam from its early seventh century beginnings in Arabia often portray its explosive growth into the wider Middle East as a story of struggle and conquest of the Christian people of Greater Syria, Palestine and Egypt. Alternatively these histories suggest that as often as not the conquerors were welcomed by the conquered and their existing monotheistic faiths of Christianity and Judaism tolerated and even allowed to flourish. In this short but in depth survey of the almost nine centuries that passed from the beginning of the spread of Islam up to the Ottoman Turkish conquest of Syria and Egypt beginning in 1516, Constantin Panchenko offers a more complex portrayal that opens up fresh vistas of understanding of these centuries focusing on the impact that the coming of Islam had on the Orthodox Christian communities of the Middle East and in particular the interplay of their Greek cultural heritage and experience of increasing Arabization. This work is drawn from the author's much larger work, Arab Orthodox Christians Under the Ottomans, being an updated and expanded version of the first chapter of that book which set the historical context for the period after 1516. It will deepen the readers understanding both of the history of the Middle East in these centuries and of how the faith of Orthodox Christians in these lands is lived today.

This book is a classic in the history of the Oriental Churches, which are sometimes portrayed as heretical in general church history books, if mentioned at all. Written by a Copt, it portrays the history of the faith of these non-Chalcedonian Churches with first-hand knowledge of their traditions. The author covers Alexandrine Christianity (the Copts and the Ethiopians), the Church of Antioch (Syriac Orthodox), the "Nestorian" Church of the East, the Armenian Church, the St. Thomas Christians of South India, the Maronite Church, as well as the Vanished Churches of Carthage, Pentapolis, and Nubia.

What were the historical and cultural processes by which Cyril of Alexandria was elevated to canonical status while his opponent, Nestorius, bishop of Constantinople, was made into a heretic? In contrast to previous scholarship, Susan Wessel concludes that Cyril's success in being elevated to orthodox status was not simply a political accomplishment based on political alliances he had fashioned as opportunity arose. Nor was it a dogmatic victory, based on the clarity and orthodoxy of Cyril's doctrinal claims. Instead, it was his strategy in identifying himself with the orthodoxy of the former bishop of Alexandria, Athanasius, in his victory over Arianism, in borrowing Athanasius' interpretive methods, and in skilfully using the tropes and figures of the second sophistic that made Cyril a saint in the Greek and Coptic Orthodox Churches.

The Council of Chalcedon in 451 divided eastern Christianity, with those who were later called Syrian Orthodox among the Christians in the near eastern provinces who refused to accept the decisions of the council. These non-Chalcedonians (still better known under the misleading term Monophysites) separated from the church of the empire after Justin I attempted to enforce Chalcedon in the East in 518. Volker L. Menze historicizes the formation of the Syrian Orthodox Church in the first half of the sixth century. This volume covers the period from the accession of Justin to the second Council of Constantinople in 553. Menze begins with an exploration of imperial and papal policy from a non-Chalcedonian, eastern perspective, then discusses monks, monasteries and the complex issues surrounding non-Chalcedonian church life and sacraments. The volume concludes with a close look at the working of "collective memory" among the non-Chalcedonians and the construction of a Syrian Orthodox identity. This study is a histoire evenementielle of actual religious practice, especially concerning the Eucharist and the diptychs, and of ecclesiastical and imperial policy which modifies the traditional view of how emperors (and in the case of Theodora: empresses) ruled the late Roman/early Byzantine empire. By combining this detailed analysis of secular and ecclesiastical politics with a study of long-term strategies of memorialization, the book also focuses on deep structures of collective memory on which the tradition of the present Syrian Orthodox Church is founded.

This book explores the Romanian Orthodox Church's arguments on national identity to legitimize its own place in a post-communist Romania. The work traces the clergy's deployment of the concepts of Christian Orthodoxy and Latin legacy as part of an uncharted constellation of arguments in contemporary intellectual history. A survey of public intellectuals' opinions on national identity complements the Church's views. The investigation attempts to offer an insight into the Church's efforts to re-assert itself, given free rein in a post-dictatorial world of accelerated modernization. After clarifying and surveying the Church's claims on institutional and national identity, the book then also explores the secular ideas on the subject. The subsequent analysis treats this material as "speech acts" (statements doing, not only saying, something) which are occasionally out of sync. Against a background of secularization, the Church's rhetoric articulates a distinct line of thought in the post-89 intellectual landscape.

The History of the Za'faran Monastery is for the first time offered in English translation to the readers. It was written in 1917 by Patriarch Ignatius Aphram Barsoum (d. 1957) when he was still a monk at the monastery. The book details the history of the monastery from its inception until modern times. It deals with with everything, from construction to its significance as a center of Syriac learning and learned men. Without this small book, the first of its kind, a great and significant page of the history of the Syrian Church of Antioch would have been lamentably lost.

For a millennium and a half, Christianity in China has been perceived as a foreign religion for a foreign people. Yet in the last hundred years, various attempts to articulate a Chinese Christianity have been made by indigenous leaders like Watchman Nee, T. C. Chao and K. H. Ting. This book examines these and other historical approaches, and highlights their tendencies to draw from Western or Latin forms of Christian theology. Alexander Chow is sensitive to the ideological resources of China's past and present, and shows the potential role of Eastern Orthodox theology in today's development of an authentic Chinese contextual theology.

Almost forty years after the publication of Hobsbawm and Ranger's The Invention of Tradition, the subject of invented traditions-cultural and historical practices that claim a continuity with a distant past but which are in fact of relatively recent origin-is still relevant, important, and highly contentious. Invented Traditions in North and South Korea examines the ways in which compressed modernity, Cold War conflict, and ideological opposition has impacted the revival of traditional forms in both Koreas. The volume is divided thematically into sections covering: (1) history, religions, (2) language, (3) music, food, crafts, and finally, (4) space. It includes chapters on pseudo-histories, new religions, linguistic politeness, literary Chinese, p'ansori, heritage, North Korean food, architecture, and the invention of children's pilgrimages in the DPRK. As the first comparative study of invented traditions in North and South Korea, the book takes the reader on a journey through Korea's epic twentieth century, examining the revival of culture in the context of colonialism, decolonization, national division, dictatorship, and modernization. The book investigates what it describes as "monumental" invented traditions formulated to maintain order, loyalty, and national identity during periods of political upheaval as well as cultural revivals less explicitly connected to political power. Invented Traditions in North and South Korea demonstrates that invented traditions can teach us a great deal about the twentieth-century political and cultural trajectories of the two Koreas. With contributions from historians, sociologists, folklorists, scholars of performance, and anthropologists, this volume will prove invaluable to Koreanists, as well as teachers and students of Korean and Asian studies undergraduate courses.

This is the first modern study in English of the life and thought of the ninth-century Byzantine theologian and monastic reformer, Theodore the Stoudite. Cholij analyses Theodore's letters and religious writings in context in order to reach new conclusions concerning the religious and secular issues which engaged him in controversy. This analysis develops a new definition of the origins of the Orthodox sacramental tradition.

This new political history of the Orthodox Church in the Ottoman Empire explains why Orthodoxy became the subject of acute political competition between the Great Powers during the mid 19th century. It also explores how such rivalries led, paradoxically, both to secularizing reforms and to Europe's last great war of religion - the Crimean War.

The Russian Orthodox Church has survived more than seventy years of the most brutal and sustained attempts to eradicate religion that has ever been. Weakened but spiritually alive, it is confronted by the demands of a ravaged, exhausted society. Can it, however, find the resources and energy to respond to these demands? Jane Ellis describes the developments and problems in the Russian Orthodox Church under glasnost and especially since the new freedoms were granted following the millennium celebrations of 1988. New opportunities mean new challenges and demand huge new resources. Old problems in the form of close State and KGB contacts remain, and new problems in the form of competition from other denominations and sects arise. Traditionally the Orthodox Church has enjoyed a 'symphony' with the State. However are unhealthy links with the KGB and the communist past still damaging the Church. Is it in danger of becoming a state church?

The Syriac writers of Qatar themselves produced some of the best and most sophisticated writing to be found in all Syriac literature of the seventh century, but they have not received the scholarly attention that they deserve in the last half century. This volume seeks to redress this underdevelopment by setting the standard for further research in the sub-field of Beth Qatraye studies.

In the age of the Theodosian dynasty and the establishment of Christianity as the only legitimate religion of the Roman Empire, few figures are more pivotal in the power politics of the Christian church than archbishop Theophilus of Alexandria (385-412). This work examines the involvement of archbishop Theophilus in the so-called First Origenist Controversy when the famed third-century Greek theologian Origen received, a century and a half after his death, a formal condemnation for heresy. Modern scholars have been successful in removing the majority of the charges which Theophilus laid on Origen as not giving a fair representation of his thought. Yet no sufficient explanation has been offered as to why what to us appears as an obvious miscarriage of justice came to be accepted, or why it was needed in the first place. Kratsu Banev offers a sustained argument for the value of a rhetorically informed methodology with which to analyse Theophilus' anti-Origenist Festal Letters. He highlights that the wide circulation and overt rhetorical composition of these letters allow for a new reading of these key documents as a form of 'mass-media' unique for its time. The discussion is built on a detailed examination of two key ingredients in the pastoral polemic of the archbishop - masterly use of late-antique rhetorical conventions, and in-depth knowledge of monastic spirituality - both of which were vital for securing the eventual acceptance of Origen's condemnation. Dr Banev's fresh approach reveals that Theophilus' campaign formed part of a consistent policy aimed at harnessing the intellectual energy of the ascetic movement to serve the wider needs of the church.