Tag Archives: Orthodoxy

“Armenian Christianity Today: Identity Politics and Popular Practice” (Agadjanian, ed.)

Last month, Ashgate Publishing released Armenian Christianity Today: Identity Politics and Popular Practice, edited by Alexander Agadjanian (Russian State University for the Humanities). The publisher’s description follows:

Armenian Christianity Today examines contemporary religious life and the social, political, and cultural functions of religion in the post-Soviet Republic of Armenia and in the Armenian Diaspora worldwide. Scholars from a range of countries and disciplines explore current trends and everyday religiosity, particularly within the Armenian Apostolic Church (AAC), and amongst Armenian Catholics, Protestants and vernacular religions.

Themes examined include: Armenian grass-roots religiosity; the changing forms of regular worship and devotion; various types of congregational life; and the dynamics of social composition of both the clergy and lay believers. Exploring through the lens of Armenia, this book considers wider implications of ‘postsecular’ trends in the role of global religion.

 

Wagschal, “Law and Legality in the Greek East: The Byzantine Canonical Tradition, 381-883″

In January, Oxford University Press will release “Law and Legality in the Greek East: The Byzantine Canonical Tradition, 381-883” by David Wagschal (University of Toronto). The publisher’s description follows:

Byzantine church law remains terra incognita to most scholars in the western academy. In this work, David Wagschal provides a fresh examination of this neglected but fascinating world. Confronting the traditional narratives of decline and primitivism that have long discouraged study of the subject, Wagschal argues that a close reading of the central monuments of Byzantine canon law c. 381-883 reveals a much more sophisticated and coherent legal culture than is generally assumed. Engaging in innovative examinations of the physical shape and growth of the canonical corpus, the content of the canonical prologues, the discursive strategies of the canons, and the nature of the earliest forays into systematization, Wagschal invites his readers to reassess their own legal-cultural assumptions as he advances an innovative methodology for understanding this ancient law. Law and Legality in the Greek East explores topics such as compilation, jurisprudence, professionalization, definitions of law, the language of the canons, and the relationship between the civil and ecclesiastical laws. It challenges conventional assumptions about Byzantine law while suggesting many new avenues of research in both late antique and early medieval law, secular and ecclesiastical.

El-Menawy, “The Copts”

This September, Gilgamesh Publishing released “The Copts: An Investigation Into The Rift Between Muslims And Copts In Egypt” by Abdel Latif El-Menawy.  The publisher’s description follows:

The CoptsAbdel Latif Al Menawy met and interviewed late Pope Shnouda, the third Patriarch of Egypt many times during his rule. Throughout his career in journalism he was constantly in touch with leaders of the Coptic Society in Egypt. He had unparalleled access to developments of the various crises unravelling in the streets of Egypt as a result to confrontation between religion and politics.

The Copts explains how Christianity became so deeply rooted in Egypt that Islam was never able to overcome it, leading to an uneasy relationship between the two faiths. It will give accounts, never published before, of direct confrontations between  the Late Pope Shnouda and both Presidents Late Anwar Sadat and former President Hosni Mubarak.  Abdel Latif also reveals the role the Coptic Church has played in the recent uprising in Egypt.

The Armenian Church in Myanmar: A Follow-Up

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Photo from the BBC

A follow-up to last month’s post on the Armenian Orthodox church in Myanmar: This summer, the BBC did a lovely story about a 150-year old Armenian parish church in the city of Yangon, St. John the Baptist (above). Hardly any parishioners remained, the BBC said, maybe 10 people on a good Sunday. Most of the congregation were not Armenians, either, the Armenians having left Myanmar, with the British, decades before.

A small group of holdouts had continued to maintain the church, however, led by a priest, Father John Felix. Father John was not Armenian Orthodox, the story indicated, but Anglican. Nonetheless, the Armenian Church had, in an ecumenical gesture, invited him to use St. John the Baptist for the small number of faithful who remained, even though he had a very limited knowledge of the Orthodox liturgy. (Most of the parishioners had a very limited knowledge, too). Apparently he was starting to attract a following from among Christian believers of many communions.

The BBC got its information straight from Father John. It turns out, however, that he’s not really “Father” John at all. The Anglican archbishop says that John Felix was never ordained a priest, only a deacon, and that, for unspecified reasons, the Anglican Church no longer allows him to conduct religious services. How he ensconced himself at St. John the Baptist is a mystery. He apparently inserted himself a few years ago, after the last “full” member of the congregation passed away. The Armenian Church hierarchy seems not to have known about it. To be fair, they have many more pressing issues with which to contend.

This summer’s story drew a lot of attention. As I say, once the Anglicans found out about John Felix, they spread the word he wasn’t one of theirs. The story got noticed in Armenia as well. Last week, the Catholicos, or Patriarch, of the Armenian Church, Karekin II, visited Yangon to reconsecrate the altar and conduct a proper liturgy; a large crowd attended. The Catholicos also announced that henceforth an Orthodox priest from Calcutta would fly in on weekends to conduct liturgies at the church. As for John Felix, he’s indicated he intends to remain at the church and has refused to turn over the keys. The BBC says legal action seems likely.

The BBC has posted a video interview with John Felix. He seems like a nice enough man, and gamely tries to chant the Kyrie Eleison (in Armenian, Der Voghormia) to show his bona fides. But, if the BBC is to be believed, he’s been deceiving everyone for years. He has actually purported to conduct weddings and baptisms for unsuspecting parishioners. Is he well-meaning but misguided, or an out-and-out scoundrel? It’s impossible to tell. What a very strange story.

Humphreys, “Law, Power, and Imperial Ideology in the Iconoclast Era”

This December, Oxford University Press will release “Law, Power and Imperial Ideology in the Iconoclast Era: c. 680-850” by M.T.G. Humphreys (St. John’s College, Cambridge).  The publisher’s description follows:

Law was central to the ancient Roman’s conception of themselves and their empire. Yet what happened to Roman law and the position it occupied ideologically during the turbulent years of the Iconoclast era, c.680-850, is seldom explored and little understood. The numerous legal texts of this period, long ignored or misused by scholars, shed new light on this murky but crucial era, when the Byzantine world emerged from the Roman Empire.

Law, Power, and Imperial Ideology in the Iconoclast Era uses Roman law and canon law to chart the various responses to these changing times, especially the rise of Islam, from Justinian II’s Christocentric monarchy to the Old Testament-inspired Isaurian dynasty. The Isaurian emperors sought to impose their control and morally purge the empire through the just application of law, sponsoring the creation of a series of concise, utilitarian texts that punished crime, upheld marriage, and protected property. This volume explores how such legal reforms were part of a reformulation of ideology and state structures that underpinned the transformation from the late antique Roman Empire to medieval Byzantium.

BBC Essay on the Armenian Church in Myanmar

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Photo from the BBC

From the BBC’s News Magazine, here’s a lovely essay, “The Last Armenians of Myanmar,” about a small Armenian parish church, St. John the Baptist, in the capital city of Yangon. The Armenian community built the church in 1862, when the country was still known as Burma, and the city as Rangoon.The Armenians had come to Rangoon in the 18th century from Iran, by way of British India, following the trade routes.They established close ties to the Burmese monarchy, which donated the land for the church in the center of the city.

As its title suggests, the essay has a wistful, elegiac tone. Hardly any Armenians remain in Myanmar today– most departed for Australia after World War II – and the parish gets only a handful of worshipers on Sundays. But the situation is not altogether grim. Faithful parishioners continue to maintain the church lovingly– photos of the interior make it look Victorian and vaguely Episcopalian – and the liturgy is said every Sunday by Fr. John Felix, a South Indian convert from Anglicanism. The choir continues to sing the hymns in classical Armenian.

There is hope that two things will work to preserve the building. First, as Myanmar opens to the world, international tourism is increasing. As one of the the city’s principal historic landmarks, the church should benefit. Second, the church has become the focal point for the small Orthodox community in Yangon, not just Armenians:

Already diplomats, business visitors and tourists from a range of Orthodox countries and churches – Russian, Greek, Serbian – occasionally swell the numbers at St John the Baptist, the only Orthodox church in Myanmar’s biggest city.

A new worshiper here, Ramona Tarta, is Romanian, a globetrotting business woman, publisher and events organizer who has lived in Yangon for the last few months.

“My faith is very important to me. Wherever I am in the world, I seek out an Orthodox church. But I was about to give up on Yangon. I thought it was the only city I’d ever lived in which had no Orthodox place of worship,” she complains.

She chanced across the Armenian church when driving past, and believes that with a little promotion, this historic building – and the tradition to which it bears testimony – could have a more secure future.

There’s a lesson here. Many of these Orthodox Churches have been out of communion for thousands of years. Formally, they are not supposed to worship together. But at the ends of the earth, and surrounded by people for whom these sectarian differences mean nothing, Christians somehow manage to cooperate. A hopeful example of practical ecumenism that Christians everywhere should keep in mind.

“Orthodox Christianity in Imperial Russia: A Source Book on Lived Religion” (Coleman ed.)

This month, Indiana University Press is releasing “Orthodox Christianity in Imperial Russia: A Source Book on Lived Religion” edited by Heather J. Coleman (University of Alberta). The publisher’s description follows:

From sermons and clerical reports to personal stories of faith, this book of translated primary documents reveals the lived experience of Orthodox Christianity in 19th- and early 20th-century Russia. These documents allow us to hear the voices of educated and uneducated writers, of clergy and laity, nobles and merchants, workers and peasants, men and women, Russians and Ukrainians. Orthodoxy emerges here as a multidimensional and dynamic faith. Beyond enhancing our understanding of Orthodox Christianity as practiced in Imperial Russia, this thoughtfully edited volume offers broad insights into the relationship between religious narrative and social experience and reveals religion’s central place in the formation of world views and narrative traditions.

Mihai, “Orthodox Canon Law Reference Book”

In May, Holy Cross Orthodox Press released Orthodox Canon Law Reference Book, by Vasile Mihai. The publisher’s description follows:

In one manageable volume, Orthodox Canon Law Reference Book makes the canons of the Orthodox Church, which were written and complied over centuries, searchable and accessible to current inquirers. In his preface, Fr. Mihai explains the place of canons in relation to revealed faith and the personal experience of God s presence. A most valuable introduction distinguishes between Canon Law and secular law, and not only discusses how to interpret canons, but also offers several examples demonstrating the interpretive process of analysis and application. Alphabetized topics organize the pertinent canons, which are then listed chronologically under each topic. Numerous footnotes offer explanations for terms and understandings from historical contexts. Three appendices discuss the meaning of the word canon, the priest-penitent relationship, and Byzantine legislation on homosexuality.

Conference: “The Making of Jerusalem” (Jerusalem, July 2-4)

The Armenian Apostolic Patriarchate of Jerusalem in hosting a conference, “The Making of Jerusalem: Constructed Spaces and Historic Communities,” from July 2 to July 4:

Jerusalem is one of the most contested cities around the world with a rich and complex history. With its web of sacred sites, quarters, and neighbourhoods, it represents a polyglot of historical communities. Today’s Jerusalem is a testament to its temporal, physical and demographic transformations over the centuries. The purpose of this inter-disciplinary conference is to explore various aspects in the making of the city while focusing on historic communities and their concept of – and relationship with – space (be it sacred or secular). It brings together papers from different fields such as history, the social sciences, art, literature, religious studies and area studies, emphasising the Early Modern and Modern periods.

Details are here.

“Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe” (Leustean, ed.)

This July, Fordham University Press will publish Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europeedited by Lucian N. Orthodox ChristianityLeustean (Aston University).  The publisher’s description follows.

Nation-building processes in the Orthodox commonwealth brought together political institutions and religious communities in their shared aims of achieving national sovereignty. Chronicling how the churches of Greece, Romania, Bulgaria, and Serbia acquired independence from the Patriarchate of Constantinople in the wake of the Ottoman Empire’s decline, Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe examines the role of Orthodox churches in the construction of national identities.

Drawing on archival material available after the fall of communism in southeastern Europe and Russia, as well as material published in Greek, Serbian, Bulgarian, Romanian, and Russian, Orthodox Christianity and Nationalism in Nineteenth-Century Southeastern Europe analyzes the challenges posed by nationalism to the Ecumenical Patriarchate and the ways in which Orthodox churches engaged in the nationalist ideology.