Suchergebnisse

This contribution focuses on two Ukrainian autocephalies: the one granted on 6 January 2019 by the Ecumenical Patriarchate to the newly established Orthodox Church of Ukraine, and the de-facto one proclaimed on 27 May 2022 by the Ukrainian Orthodox Church of the Moscow Patriarchate. The ecclesial situation in Ukraine depends on the ongoing war with the Russian Federation, and the Ukrainian dioceses under Russian control are likely to move under the jurisdiction of the Russian Orthodox Church in line with Patriarch Kirill's new policy, with huge repercussions for Orthodox theopolitics.

Abstract
In the last few years, the Russian Orthodox Church (ROC) has increased its influence over the legislation of the Russian Federation. The ROC transports the 'divine' meanings onto secular legal standards, and the state takes over the substantive message of the relevant canon laws. The Russian leadership admitted the establishment of a symphonic relationship with the ROC between 2009 and 2018 in connection with the pontificate of Patriarch Kirill. The "spirit of symphony" stretches even to the new redaction of the Russian Constitution (2020) that speaks about "the faith in God, transmitted by the ancestors" (Art. 671.2), and defines and protects marriage as a heterosexual union (Art. 72.1ж1). Although the church faces certain opposition to its anti-abortion stance, it has managed to lobby some pro-life reservations in procedural law. Besides, the recent close cooperation with the State Duma promises a further rapprochement between the ROC and the Russian state.

The recognition of the Orthodox Church of Ukraine by three "Greek" churches represents a viral reaction to their indisputable leader, the Ecumenical Patriarchate. The outbreak of the Covid-19 pandemic can reformat Orthodoxy by bringing about a rapid generational change. The collapse of the global economy and political instability will have its inevitable theopolitical impact upon the current Orthodox standoff.

«The Visible Religion» is an antithesis to Thomas Luckmann's concept. The Russian Orthodox Church in post-Soviet canon law suggests a comprehensive cultural program of modernity. Researched through the paradigms of multiple modernities and post-secularity, the ROC appears to be quite modern: she reflects on herself and the secular environment, employs secular language, appeals to public reason, the human rights discourse, and achievements of modern science. The fact that the ROC rejects some liberal Western developments should not be understood in the way that the ROC rejects modernity in general. As a legitimate player in the public sphere, the ROC puts forward her own – Russian Orthodox – model of modernity, which combines transcendence and immanence, theological and social reasoning, an afterlife strategy and cooperation with secular actors, whereby eschatology and the human rights discourse become two sides of the same coin

Статья Александра Пономарева посвящена проблеме взаимодействия канонического права православной церкви и светского законодательства в современной России. Эта проблема анализируется на примере судебного процесса по делу феминистской панк-группы Pussy Riot, участницы которой были приговорены в 2012 г. к тюремному заключению по обвинению в хулиганстве в главном православном соборе Москвы. Их уголовное дело впервые в современной российской истории апеллировало к канонам христианской церкви 1-го тысячелетия н.э. Разбирая положения канонов, на которые ссылалась сторона обвинения, автор вскрывает логику взаимодействия древних церковных правил и светского правосудия в современной России.