Search results for 'Orthodox Eastern Church Doctrines' (try it on Scholar)

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  1. Constantine Cavarnos (2003). Orthodoxy and Philosophy: Lectures Delivered at St. Tikhon's Orthodox Theological Seminary: An Illuminating Discussion of Orthodox Christianity with Reference to Ancient Greek and Modern Western Philosophy. Institute for Byzantine and Modern Greek Studies.
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  2.  48
    George Tsakiridis (2012). Science and the Eastern Orthodox Church Edited by Daniel Buxhoeveden and Gayle Woloschak. Zygon 47 (2):467-468.
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  3. A. D. Halleux (1993). [Report On the 7th Plenary Session of the International-Commission On Dialog Between the Roman-Catholic Church and the Eastern-Orthodox Churches Held At the Orthodox Theological School of St-John-of-Damascus, June 17-24, 1993]. [REVIEW] Revue Théologique de Louvain 24 (4):521-524.
     
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  4. Glanville Downey (1962). Eastern Christendom: A Study of the Origin and Development of the Eastern Orthodox Church. Nicolas Zernov. Speculum 37 (2):325-325.
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  5. Grigorīĭ Dʹi͡achenko (2006). Dukhovnyĭ Mir: Bog V Priroda, V Dushe Cheloveka, Vo Vsemirnoĭ Istorii, V Khristianskoĭ T͡serkvi I V Otkrovenii͡akh; Chudesa Ot Svi͡atykh Ikon I Moshcheĭ; o Bytii Angelov; o Bytii Demonov; Dukhovnye Sredstva Dli͡a Borʹby s Demonami; Nespokoĭnye Doma; Poklonenie Satane V Masonstve; Spiritizm; Uchastie Temnykh Sil V Spiriticheskikh Seansakh; Rasskazy Iz Zhizni Nekotorykh Podvizhnikov Xix Stoletii͡a, Svidetelʹstvui͡ushchie o Bytii Dukhovnogo Mira; Fakty Iz Opytnoĭ Psikhologii, Dokazyvai͡ushchie Bytie Bessmertnoĭ Dushi V Cheloveke. Artos-Media.
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  6.  63
    Jonathan D. Jacobs (2009). An Eastern Orthodox Conception of Theosis and Human Nature. Faith and Philosophy 26 (5):615-627.
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I (...)
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  7.  21
    Stanley S. Harakas (2001). An Eastern Orthodox Perspective on Economic Life, Property, Work, and Business Ethics. Spiritual Goods 2001:143-163.
    Eastern Orthodox Christianity carries forward a moral tradition from the earliest Christian period, in the belief that scriptural and patristic teaching remains applicable to the contemporary economic sphere of life. The Church Fathers focused on the ownership of property and the ethical acquisition of wealth and its use; they stressed special concern for the poor and disadvantaged. Carried forward through the Byzantine and modern eras, these early Christian understandings now can be applied through a basic and elementary (...)
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  8.  3
    Ioan Vasile Leb (2010). The Orthodox Church and the Minority Cults in Inter-War Romania (1918-1940). Journal for the Study of Religions and Ideologies 1 (3):131-141.
    In the context of the Union of Greater Romania, a problem specific to the development of the Romanian society and of the re-united national state was the regulation of the status or the varied religious cults. It is well known that under the Older Romanian Kingdom, the Orthodoxy was a state religion. The other cults – Lutheran, Catholic, Mosaic, and Moslem – represented small numbers of believers and had not been regulated under the law; they were tolerated. Following the Union (...)
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  9.  2
    Jordan Hupka (2011). Stalin's Hollow Cross-the Russian Orthodox Church as a Tool of Soviet Foreign Policy. Constellations 2 (2):31-40.
    It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its (...)
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  10. Alexander F. C. Webster (1995). The Price of Prophecy: Orthodox Churches on Peace, Freedom, and Security. W.B. Eerdmans Pub. Co..
     
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  11.  15
    John Breck (2005). Stages on Life's Way: Orthodox Thinking on Bioethics. St. Vladimir's Seminary Press.
    Bioethics and the stages on life's way -- Bioethical challenges in the new millennium -- The covenantal aspect of Christian marriage -- The use and abuse of human embryos -- The sacredness of newborn life -- On addictions and family systems -- The hope of glory : from a physical to a spiritual body -- Care in the final stage of life.
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  12.  31
    P. H. Reardon (2000). The Commerce of Human Body Parts: An Eastern Orthodox Response. Christian Bioethics 6 (2):205-213.
    The Orthodox Church teaches that the bodies of those in Christ are to be regarded as sanctified by the hearing of the Word and faithful participation in the Sacraments, most particularly the Holy Eucharist; because of the indwelling Holy Spirit the consecrated bodies of Christians do not belong to them but to Christ; with respect to the indwelling Holy Spirit there is no difference between the bodies of Christians before and after death; whether before or after death, the (...)
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  13.  31
    Teresa Obolevitch (2015). Galileo in the Russian Orthodox Context: History, Philosophy, Theology, and Science. Zygon 50 (4):788-808.
    The trial of Galileo remains a representative example of the alleged incompatibility between science and religion as well as a suggestive case study of the relationship between them from the Western historical and methodological perspective. However, the Eastern Christian view has not been explored to a significant extent. In this article, the author considers relevant aspects of the reception of the teaching of Copernicus and Galileo in Russian culture, especially in the works of scientists. Whereas in prerevolutionary Russia Galileo (...)
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  14.  7
    Marina Gaskova (2010). The Role of the Russian Orthodox Church in Shaping the Political Culture of Russia. Journal for the Study of Religions and Ideologies 3 (7):111-122.
    Besides other changes that have taken place in the Russian Federation in our times, the process of constitution of an ideology, which is accompanied by different competing value-systems, is one of the crucial tendencies. This process also occurs in the area of the development and construction of religious institutions and religious consciousness. Historically, the Russian Orthodox Church has had a dominant position among the other religious institutions in the country. Unfortunately, it has not and does not serve the (...)
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  15.  10
    Iuliana Conovici (2013). Re-Weaving Memory: Representations of the Interwar and Communist Periods in the Romanian Orthodox Church After 1989. Journal for the Study of Religions and Ideologies 12 (35):109-131.
    After the fall of Communism, the Romanian Orthodox Church was forced to face its recent past, scarred by its collaboration – harshly criticized in the early 1990s – with the Ceauşescu regime. The Church’s turn to its memory of the interwar period in order to legitimize the (re)casting of Orthodoxy as a public religion was also problematic. Based mainly, but not solely on the analysis of public discourses originating with the Orthodox Church hierarchy and clergy, (...)
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  16.  7
    Nicolae Iuga (2010). Harmonious and Discordant Elements in the „Symphony” of the Romanian Orthodox Church – the Romanian State After December 1989. Journal for the Study of Religions and Ideologies 8 (24):95-103.
    Soon after December 1989, the Romanian political power and the Romanian Orthodox Church have established that they had common interests regarding the preservation of several elements of the old leadership structures. A radical severance with the past has never been accomplished, for, a certain fear for a complete unbalance and of an uncontrollable evolution of the State’s institutions and of the Church’s hierarchy became manifest at that time. Thus, the Orthodox Church and the leading political (...)
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  17.  6
    D. W. Amundsen & O. W. Mandahl (1995). Ecumenical in Spite of Ourselves: A Protestant Assessment of Roman Catholic, Eastern Orthodox, and Anglican Catholic Approaches to Bioethics. Christian Bioethics 1 (2):213-245.
    A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, not (...)
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  18. V. V. Bychkov (2007). Russkai͡a Teurgicheskai͡a Ėstetika. Ladomir.
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  19. Chrēstos Giannaras (1984). The Freedom of Morality. St. Vladimir's Seminary Press.
     
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  20. M. M. Panfilov (ed.) (2007). Ivan Kireevskiĭ: Dukhovnyĭ Putʹ V Russkoĭ Mysli Xix--Xxi Vekov (K 200-Letii͡u so Dni͡a Rozhdenii͡a) Sbornik Nauchnykh Stateĭ. Rossiĭskai͡a Gos. Biblioteka (Rgb).
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  21. Stanley S. Harakas (1980). For the Health of Body and Soul: An Eastern Orthodox Introduction to Bioethics. Holy Cross Orthodox Press.
     
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  22. Stanley S. Harakas (1992). Living the Faith: The Praxis of Eastern Orthodox Ethics. Light and Life Pub..
     
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  23.  15
    Irena Ristic (2005). Religion as a Factor of Political Culture and Economic Development. Filozofija I Društvo 28:145-161.
    In his essay “The Protestant Ethic” Max Weber explains the specific economic development and the foundation of capitalism in Western Europe due to the appearance of protestant sects and the “spirit of capitalism”. By doing so, Weber assigns religion a significant place among the factors of social and economic development. Taking Weber’s theory and argumentation as a starting point, this article drafts a thesis on “orthodox ethic” and determines its role in the development of the “spirit of capitalism” in (...)
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  24.  10
    Ruslan Husak (2014). Греко-Католицька І Православна Церква В Суспільно-Політичному Житті Західної України (1919-1939 Рр.). Схід 3:22-28.
    У статті охарактеризовано діяльність визначальних інституцій Західної України міжвоєнного періоду - греко-католицької і православної церков, які поряд із впливовими політичними партіями та товариствами помітно вплинули на функціонування тогочасної спільноти, виступали захисниками "українських інтересів", священики брали активну участь у громадському житті й були найбільш прогресивними та освіченими представниками народу.
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  25.  12
    Christopher C. Knight (2016). An Eastern Orthodox Critique of the Science–Theology Dialogue. Zygon 51 (3):573-591.
    On the basis of both philosophical arguments and the theological perspectives of Eastern Orthodox Christianity, a critique of two beliefs that are common within the mainstream science–theology dialogue is outlined. These relate to critical realism in understanding language usage and to naturalistic perspectives in relation to divine action. While the naturalistic perspectives on the history of the cosmos that are predominant within the dialogue are seen as generally acceptable from an Orthodox perspective, it is argued that they (...)
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  26.  6
    Flaviu Calin Rus, Corina Boie & Veronica Ilies (2012). Reactions of the Romanian Orthodox Church to the Proposed Legislation to Legalize Prostitution. Journal for the Study of Religions and Ideologies 11 (32):206-226.
    This article's main goal is to highlight the conflicts but also the similarities between religion and politics that exists in different subjects, views or situations. This study will have a theoretical part but also an empirical part. The empirical part will be supported by the theoretical part of the study in which we will try to demonstrate the assumptions written above. The empirical part will analyze concrete case being the church's reaction to the legislative proposal of legalizing prostitution. Choosing (...)
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  27. Rico Vitz (ed.) (2012). Turning East: Contemporary Philosophers and the Ancient Christian Faith. St. Vladimir's Seminary Press.
    The Orthodox Church is one of the largest religious groups in the world. Yet, it remains an enigma in the West, especially among those who mistake it either for a Greek version of Roman Catholicism or for an exotic mixture of Christianity and eastern religion. Many, however, are coming to recognize the Orthodox Church for what it is: a worldwide community of Christian disciples that has been faithful to the apostolic command, “stand fast and hold (...)
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  28. Nikolay Mitrokhin (2009). The Russian Orthodox Church in Contemporary Russia: Structural Problems and Contradictory Relations with the Government, 2000-2008. Social Research: An International Quarterly 76 (1):289-320.
    The Russian Orthodox Church, the biggest centralized religious institution in the post-Soviet space, has been going through major changes in the 2000s. These are connected to qualitative changes in the composition of believers and clergy as well as legal registration of rights on church property obtained from the government in the 1990s. This has led to substantial changes in internal policies, particularly a sharp decrease in the influence of fundamentalists, which had been rising over the previous decade. (...)
     
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  29.  57
    S. B. Filatov (1994). The Russian Orthodox Church and The Political Elite. Russian Studies in Philosophy 33 (1):77-82.
    One of the most interesting phenomena of our religious-political life is the considerable difference in attitude toward religion between the popular masses and the political elite. In our survey of public opinion, the respondents had to express their attitude to two alternative statements: "There are national, traditional religions in our country. They should have more rights than representatives of religions that are new to our country "; and "All religions should have absolutely equal rights." Only 9 percent agreed with the (...)
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  30.  12
    Miltiadis Vantsos & Marina Kiroudi (2007). An Orthodox View of Philanthropy and Church Diaconia. Christian Bioethics 13 (3):251-268.
    According to Orthodox theology, philanthropy refers to the love of God toward man, which man is called to imitate by loving his neighbor as himself. This love consists not just in emotions but requires specific acts of philanthropy toward our fellow man in need. The church, in keeping the commandments of Christ, has developed throughout her history a rich philanthropic work. The diaconia of the church has taken many forms, thus responding to historical change and to the (...)
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  31.  33
    Stanley S. Harakas (1993). An Eastern Orthodox Approach to Bioethics. Journal of Medicine and Philosophy 18 (6):531-548.
    This article seeks to identify some of the major perspectives in Eastern Orthodox Christianity which provide direction for bioethical-decision making. The article first identifies some historical, theological, and liturgical sources in the Eastern Orthodox tradition which have implications for bioethics. The manuscript also seeks to address the question of the place of religious bioethics within public discussion of issues in bioethics and health care policy. Keywords: bioethics, Eastern Orthodox, faith, liturgy, secular, tradition CiteULike Connotea (...)
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  32.  8
    Ovidiu Dan (2007). The Philanthropy of the Orthodox Church: A Rumanian Case Study. Christian Bioethics 13 (3):303-307.
    On the basis of a definition of God as “love”, human philanthropy is derived from Divine philanthropy, and therefore extends to all human beings. Because Divine philanthropy is most centrally expressed in Christ's incarnation and resurrection, Christ's identification with all who suffer presents the strongest motivation for human philanthropy. After a short review of the Romanian Orthodox Church 's development after 1989, the author turns to his special case study, the Social-Medical Day-Care Christian Centre for older citizens. He (...)
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  33.  16
    L. Barbu (2009). The `Poor in Spirit' and Our Life in Christ: An Eastern Orthodox Perspective on Christian Discipleship. Studies in Christian Ethics 22 (3):261-274.
    In his study on the Sermon on the Mount, Hans Dieter Betz remarks that the expression `the poor in spirit' (οί πτωχοί τω πνεύματι) (Mt. 5:3) is unique in the entire New Testament and does not appear at all in the early Christian literature or elsewhere in the Greek language. Considering the profound and veiled meaning of the first Matthean beatitude in the Sermon on the Mount, this article asks whether a patient analysis of the Christian virtue of humility may (...)
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  34.  6
    Christopher C. Knight (2013). Natural Theology and the Eastern Orthodox Tradition. In J. H. Brooke, F. Watts & R. R. Manning (eds.), The Oxford Handbook of Natural Theology. Oxford Up 213.
    This chapter examines Eastern Orthodox perspectives on natural theology. The discussions cover the classical roots Orthodox understanding of knowledge of God; worship and eschatology; creation and the limits of natural theology; panentheism and the structure of theophany; and science and theology in Orthodoxy.
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  35.  6
    John D. Jones (2006). Confronting Poverty and Stigmatization: An Eastern Orthodox Perspective. Philosophy and Theology 18 (1):169-194.
    The paper develops a preliminary framework for confronting poverty within the Eastern Orthodox Christian tradition. In the first section, I draw on St. Gregory of Nazianzus’s Oration 14 to discuss what is called the stigma of poverty. Although stigmatization is not essentially linked to everyday economic poverty, poor people as such are often subjected to stigmatization. For example, disaffiliation grounded in social rejection was often a distinguishing mark between pôtchos and penês. Moreover, stigmatization in itself constitutes its own (...)
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  36.  1
    Stamatopoulos Dimitrios (2010). The Return of Religious and Historiographic Discourse:Church and Civil Society in Southeastern Europe (19th - 20th Centuries). [REVIEW] Journal for the Study of Religions and Ideologies 3 (8):64-75.
    This paper focuses on the revision of the classical thesis concerning secularism the progressive domination of the discussion around the issue of the civil society. These two poles facilitated the development of a series of historiographic approaches that particularly touched on the areas of Eastern and Southeastern Europeís history. Here we are concerned with three central cases of historiographic discourseís production, as indicators of the dominant ìparadigmîís change: the first concerns the role of the Russian church in the (...)
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  37. Irina Papkova (2011). The Orthodox Church and Russian Politics. OUP Usa.
    This in-depth case study examines the Russian Orthodox Church's influence on federal-level policy in the Russian Federation since the fall of communism. By far more comprehensive than competing works, The Orthodox Church and Russian Politics is based on interviews, close readings of documents--including official state and ecclesiastical publications--and survey work conducted by the author.
     
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  38.  9
    Everett Ferguson (ed.) (1951). Doctrines of God and Christ in the Early Church. Garland.
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
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  39.  6
    Norman Russell (2011). The Uncreated Light: An Iconographical Study of the Transfiguration in the Eastern Church. By Solrunn Nes. Heythrop Journal 52 (4):713-714.
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  40. Peter Galadza (2002). Lev Gillet (A Monk of the Eastern Church) and His Spiritual Father, Metropolitan Andrei Sheptytsky: An Analysis of Their Correspondence, 1921-1929. [REVIEW] Logos 43:57-81.
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  41. Marcus Plested (2008). Wisdom : An Eastern Orthodox Perspective. In Adrian Pabst & Christoph Schneider (eds.), Encounter Between Eastern Orthodoxy and Radical Orthodoxy: Transfiguring the World Through the Word. Ashgate Pub. Ltd.
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  42.  8
    Christopher Selbach (2002). The Orthodox Church in Post-Communist Russia and Her Perception of the West: A Search for a Self in the Face of an Other. Zeitschrift für Religionswissenschaft 10 (2).
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  43.  47
    Almira Ousmanova (2003). On the Ruins of Orthodox Marxism: Gender and Cultural Studies in Eastern Europe. Studies in East European Thought 55 (1):37-50.
    This article reflects on the difficultrelationship between Gender Studies and socalled `Culturology' in post-Soviet academia.Both approaches deal with culture but the modesof analysis differ significantly. The articleargues that Western feminism and Gender Studiesas its academic output challenged the methodsand paradigm of cultural analysis inpost-Soviet academia which was and still isimplicitly based on Marxist-Leninist premisesof social research. The article then goes on toanalyse why Gender Studies as well as Feminismare often perceived as `imported products' forwhich reason their reception in post-Soviethumanities is (...)
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  44.  89
    N. Lossky (1994). Book Review : Eros and Transformation: Sexuality and Marriage, an Eastern Orthodox Perspective, by William Basil Zion. Lanham, Maryland, University Press of America & London, Eurospan,1992. 392pp. 38.95 Hb., 19.95 Pb. [REVIEW] Studies in Christian Ethics 7 (1):129-132.
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  45.  30
    Joseph P. Connell (1939). The Eastern Branches of the Catholic Church. Thought: A Journal of Philosophy 14 (3):506-506.
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  46.  35
    Prince Nicholas Massalsky (1939). The Orthodox Church in the Last Twenty Years. Thought: A Journal of Philosophy 14 (3):451-463.
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  47.  39
    Kristina Stöckl (2010). Political Hesychasm ? Vladimir Petrunin's Neo-Byzantine Interpretation of the Social Doctrine of the Russian Orthodox Church. [REVIEW] Studies in East European Thought 62 (1):125 - 133.
  48.  4
    Kristina Stöckl (2010). Political Hesychasm? Vladimir Petrunin’s Neo-Byzantine Interpretation of the Social Doctrine of the Russian Orthodox Church. Studies in East European Thought 62 (1):125-133.
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  49.  11
    J. King (1965). The Orthodox Church. Augustinianum 5 (3):580-580.
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  50.  2
    L. Perrone (1988). Joan M. Hussey, The Orthodox Church in the Byzantine Empire. Byzantinische Zeitschrift 81 (2).
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