Suchergebnisse

In the Republic of Moldavia, two Orthodox churches, the one under the Moscow Patriarchate and the other under Bucharest, co-exist but with difficulty nowadays. In 1992, a conflict broke out between these two local institutions and the two Patriarchates. The intervention of Moldavian and then European political authorities made the issues in this conflict even more important and visible. This conflict's roots in history are examined as well as the arguments used by various parties.

To mesure the importance of secularity regarding women emancipation, the study is based on the fact that the three big monotheistic religions are linked with patriarchate. Equal but different, woman has the status of second of man. He creates, she procreates. Theology and physiology support each other to found the distinction of roles and parts. The law of 1905, making a distinction between private and public life, the believer and the citizen, recognizing freedom of conscience puts a brake on religious imperium. The results of this secularization of democratic societies are considerable for women. This secularization principle which is considered obsolete by some people remains the sine qua non condition of girls emancipation.

Without foreign support, in particular from Poland, it would not have been possible to reconstruct the Catholic Church in the countries that have gained independence from the Soviet Union. The Polish clergy has all the more actively participated in this reconstruction given its geographical, linguistic and cultural proximity with these new nation-states. The Moscow Patriarchate has vehemently objected to the presence of foreign priests in Russia and the creation of a Latin ecclesiastical province in 2002. Interdenominational strife has recrudesced. Several Polish observers have emphasized how much these tensions are rooted in strong anti-Polish feelings. Despite its efforts, the Catholic Church is still seen in Byelorussia and Ukraine as being "Polish" and in Russia as being "Polish- German".

The breakup of the Soviet Union and accelerated globalization raise several issues for the Russian Orthodox Church. Since this church was, from the start, organized around the Russian state, emergence of the new states has been unsettling. Migrations following the fall of the Berlin Wall have also shifted the equilibrium; and the ecclesiastical hierarchy has, once again, raised the question of jurisdiction over persons living outside Russia. Even as conflicts have arisen among the Orthodox (between the Moscow and Constantinople patriarchates), on Russian territory the salvation market is increasingly competitive despite the Russian state's support for the Church. Important political and economic issues have been grafted onto religious differences. In this context, the Russian Orthodox Church is designing new spaces and affirming collective identities around the notions of "canonical territory" and "civilization", which are far removed from an ever moving reality in the religious sphere.