The beginning of the Roman Catholic/Orthodox Theological dialogue during the 20th century raised to some high hopes for an imminent canonical unity between the two Denominations, and this, though premature, is not of course to be blamed; it is impossible for any contemporary Christian theologian not to suffer from the division within this very womb of the ontological unification of all things, which is the Church of Christ—precisely because this division gives to many the impression of a fragmentation of the Church’s very being and subsequently weakens her witness. Contents: 1. Manifesting Persons: A Church in Tension, ANDREW T.J. KAETHLER; 2. Ab astris ad castra: An Ignatian-MacIntyrean Proposal for Overcoming Historical and Political-Theological Difficulties in Ecumenical Dialogue, JARED SCHUMACHER; 3. Simon Peter in the Gospel according to John:His Historical Significance according to the Johannine Community’s Narrative, CHRISTOS KARAKOLIS; 4. The Scythian Monks’ Latin-cum-Eastern Approach to Tradition: A Paradigm for Reunifying Doctrines and Overcoming Schism, ANNA ZHYRKOVA; 5. Beauty is the Church’s Unity:Supernatural Finality, Aesthetics, and Catholic-Orthodox Dialogue, NORM KLASSEN; 6. Ecumenism and Trust: A Pope on Mount Athos, ANDREAS ANDREOPOULOS; 7. God’s Silence and Its Icons: A Catholic’s Experiences at Mount Athos and Mount Jamna, MARCIN PODBIELSKI; 8. Councils and Canons: A Lutheran Perspective on the Great Schism and the So-Called Eighth Ecumenical Council, JOHANNES BÖRJESSON; 9. Christological Or Analogical Primacy. Ecclesial Unity And Universal Primacy In The Orthodox Church, NIKOLAOS LOUDOVIKOS; 10. Ecumenism, Geopolitics, and Crisis, JOHN MILBANK; 11. Concluding Reflections on Mapping the Una Sancta. An Orthodox-Catholic Ecclesiology Today, MARCELLO LA MATINA;
Anna Pavlovna Vygodskaia's autobiography, originally published in 1938, is a rare and fascinating historical account of Jewish childhood and young adult life in Tsarist Russia. At a time when the vast majority of Jews resided in small market towns in the Pale of Settlement, Vygodskaia liberated herself from that world and embraced the day-to-day rhythms, educational activities, and new intellectual opportunities in the imperial capital of St. Petersburg. Her story offers a unique glimpse of Jewish daily life that is rarely documented in public sources—of neighborly interactions, children's games and household rituals, love affairs and emotional outbursts, clothing customs, and leisure time. Most first-person narratives of this kind reconstruct an isolated and self-contained Jewish world, but The Story of a Life uniquely describes the unprecedented social opportunities, as well as the many political and personal challenges, that young Jewish women and men experienced in the Russia of the 1870s and 1880s. In addition to their artful translation, Eugene M. Avrutin and Robert H. Greene thoroughly explicate this historical context in their introduction.
Providing a unique glimpse into the domestic life of Russia's nobility in the late eighteenth and early nineteenth centuries, Days of a Russian Noblewoman combines a rare memoir and a diary, now translated into English for the first time. Anna Labzina was relatively well educated by the standards of her day, and she traveled widely through the Russian empire. Yet, unlike most writers of her time, she writes primarily as a dutiful, if inwardly rebellious, daughter and wife, reflecting on the onerous roles assigned to women in a male-centered society. Labzina was married young to Alexander Karamyshev, who, while well regarded in political and scholarly circles of his day, proved to be brutish and abusive at home. A "Russian Voltairian," he professed atheism and free love. His unbridled behavior caused Labzina much grief, which she vividly recalls in her memoir. Because she moved among aristocratic circles, her reminiscences bring readers face to face with celebrated figures of politics and literature, including the Empress Catherine the Great and the "Radiant Prince" Grigorii Potemkin. As a pious and charitable woman, Labzina also speaks for others who rarely had a voice in literature: serfs, prisoners, and political exiles. Labzina wrote both her memoir and her diary during her second marriage, to Alexander Labzin, a leader in Russian Freemasonry and in the movement for religious revival. At the same time, she became actively involved in the spiritual life of his lodge, the Dying Sphinx. Her account of her spiritual development and her social sphere offer unparalleled insights into male and female sensibilities of the time.
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