Churches and revolutions in Ukraine, Serbia, and Georgia

Metreveli, Tornike

doi:10.4324/9780367817329-6

Cited by 3 publications

(3 citation statements)

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“…In the history of Russia and Ukraine, Orthodox Christianity and Evangelicalism each have their own historical developments (Baron and Kollmann 1997;Magocsi 2010;Nikol'skaya 2009;Pospielovsky 1998;Ratajeski 2014;Riasanovsky and Steinberg 2019). In the past and in our time, the Russian and Ukrainian Evangelicals and Orthodox play their roles in the ongoing arduous social and political life of their countries (Clark and Vovk 2020;Krawchuk and Bremer 2017;Metreveli 2020;Papkova 2011;Richters 2013;Shestopalets 2019). Several recent publications revealed their achievements and/or failures (for example, see Kazmina and Filippova 2005;Lyubashchenko 2010).…”

Section: Orthodox Christianity and Evangelicalism In Russia And Ukrainementioning

confidence: 99%

Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine

Negrov¹,

MALOV²

2021

Religions

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Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, specialized literature, and individual interviews/focus groups). We conducted individual interviews and focus groups with 101 Evangelical and 50 Orthodox Christians from Russia and Ukraine. Although the majority of interviewees agreed that the ecological crisis exists and should be addressed, only some of them admitted that they actively care for creation. While Orthodox Christians are more active in practical care for creation, Evangelicals have a stronger grasp of the biblical teaching concerning nature and humans’ responsibility for it. We argue that Evangelical and Orthodox Churches in Ukraine and Russia can learn from each other and impact their communities: engage minds, touch hearts, feed souls, and respond to environmental challenges as an expression of their faith and leadership.

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Section: Orthodox Christianity and Evangelicalism In Russia And Ukrainementioning

confidence: 99%

Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine

Negrov¹,

MALOV²

2021

Religions

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“…Understandably, ‘religious nationalism’ has been a productive lens for exploring how religious and state actors co‐operate to forge bounded, exclusionary versions of belonging. Orthodox churches can both organizationally (Metreveli 2020) and affectively (Wanner 2020) advance religious agendas vis‐à‐vis postsocialist polities, just as Orthodoxy can be co‐opted into projects of state patriotism (Benovska 2021; Köllner 2016). However, the institutional focus of ‘religious nationalism’ (cf.…”

Section: Religious Nationalism?mentioning

confidence: 99%

Peoplehood and the Orthodox person: a view from central Serbia

Lackenby

2023

Royal Anthropological Inst

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Practising Orthodox Christians in central Serbia live their liturgical lives within the idiom of Serbian peoplehood. This article probes the ‘people’ (narod) – perceived locally as an historically and geographically rooted ethno‐moral collectivity – as a core concept of belonging which is key for understanding post‐Yugoslav Orthodox life. The ‘people’ functions as a this‐worldly collective identity within which my interlocutors situate themselves as Orthodox persons, and through which they approach the Divine. Threats to Serb identity serve to foreground peoplehood as the supposedly prime site for Orthodox flourishing. Moving beyond state‐oriented analyses of ‘religious nationalism’, the article demonstrates not how ‘nationalism’ can be understood through ‘religion’, but how, to use Orthodox Serbs’ own terminology, faith can be understood through the prism of peoplehood.

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“…In other Eu ro pean countries, especially those with a dominant Orthodox Church, there is a degree of reliable cooperation between secular po liti cal and clerical authorities in pursuit of what they both deem the "common good," even if this assessment is popularly disputed (Boguzmil and Yurchuk 2021;Metreveli 2020). Exploring the interplay of these alliances beyond predominantly Catholic and Protestant countries helps to move discussions of pluralism, secularism, and confessionalism to consider a fuller spectrum of possibilities as to how the politicization of religion and the fusion of national and religious identities might occur such that they shape the forms of lived religion that emerge.…”

Section: The Legibility Of Religionmentioning

confidence: 99%

Everyday Religiosity and the Politics of Belonging in Ukraine

2022

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Churches and revolutions in Ukraine, Serbia, and Georgia

Cited by 3 publications

References 0 publications

Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine

Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine

Peoplehood and the Orthodox person: a view from central Serbia

Everyday Religiosity and the Politics of Belonging in Ukraine

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