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RES 11 (2/2019), p. 167-179 DOI: 10.2478/ress-2019-0013 Jüdische Elemente in der Tradition der Orthodoxen Kirche1. Ein Beitrag im Zeichen des Dialogs Ioan Moga* Jewish Elements in the Tradition of the Orthodox Church. A Contribution to Dialogue The present article deals with the question of Jewish and Christian-Orthodox dialogue. The author focuses on the ambivalences regarding the relation to Jewish heritage in the liturgical tradition of the Orthodox Church: on the one hand, an un-reflected anti-Judaism of the old byzantine texts (especially in the “Holy

The Nationalization of Liturgy in the Orthodox Church of Finland in the 1920s-30s Maria Takala-roszczenko* The article explores the nationalization of the Orthodox liturgical tradition in Finland in the 1920s-30s. It was a process through which the Finnish Orthodox tried to remove signs of Russian heritage from their church culture in order to prove their loyalty to the newly independent Republic of Finland. The analysis of the national discourse reveals how the contemporary writers justified the nationalizing reforms. Keywords: nationalization

through integrating in the reformed spirituality elements derived from the Catholic Culture and extending it to the Oriental Christian patrimony”.57 All these elements together are harmonized by the Eucharistic discipline58 mentioned above and the existence of the ministry of the Prior. Br. Alois considers that, besides a role of rediscovering the Old Tradi- tion of the Church in a Protestant background community, mixing liturgical elements from different liturgical traditions has also had a very practical role: to facilitate the co-existence in the same community

this appeal to the faith and order of the early Church actually works in practice, he con- siders a particular case: the appeal to the early Church in the context of the Old Catholic discernment of the ordination of women to the ap- ostolic ministry, a theological jour- ney that was also ecumenical in its nature.  An example of the encounter of liturgical elements from the Ortho- dox, Catholic and Protestant tradi- tion is offered by Alexandru-Marius Crişan. In his contribution, he tries to show that essential elements of the liturgical tradition of the

priests, preluding the invocation of the Holy Ghost, during the preparedness for the beginning of the Holy Liturgy and before the impartation of the believers.21 In the ordinary days though, the small doxology is put up22, the first part of the doxology being reunited with the prayer (Make us worthy, Lord…), replacing the trisagion hymn23 with a concluding expression in the name of the Holy Trinity, with a profound doxological value and an exclamatory and ecphonetic function. If in the oriental liturgical tradition, the great doxology is placed at the end of

religious groups fought for identity and supremacy. Where are we? What can we do? So far, we have noticed two important things: first, the dialogue between Orthodox Christians and Jews has not reached the initially desired goal. It has been several decades and anti-Jewish elements in Byzantine hymnogra- phy continue to stand in the way of a deeper understanding between the two sister religions. Second, Orthodox theologians were overwhelmed by a difficult task because of the deep attachment to the patristic and liturgical tradition. Beyond the few studies that signal

- ous composition from the Byzan- tine repertoire, Papachristopoulos gives us a brief parallel to the Lat- in liturgical tradition, where there was a similar musical phenomenon named Jubilus. Regarding the li- turgical texts, we learn about the manner in which two - perhaps the most important- hymnologists of the Byzantine liturgical corpus such as Romanos der Melode and Andre- as von Kreta integrate and interpret the Old Testament Scriptures in and for the Christian cult. Moreover, both the Christian East and the Christian West, maybe the South less

. The non-sacramental di- mension of this indissoluble pact does not prevent the Catholic from living a Christian union with a non-Christian spouse. These two cases show us the challenge, in times of great globalization, to recognize how the Christians of Europe actually open their affective rela- tions beyond what we could define as the “Christian borders”. The current liturgical tradition of the Catholic Church opens, then, a new perspective that I wish to present. We know well how at the beginning Christian Marriage did not fore- see particular ritual forms

all known and therefore loved for its spiritual riches and !delity to Christ. Central to the ecumenical work of the new foundation is the practice of the liturgy in the two rites, Latin and Byzantine. One and the same community celebrates the complete cursus of the two main liturgical traditions of Christianity, as an exercise of knowledge and listening, of progressive removal of psychological reserves. It was not just a missionary expedient, but the very principle of “bringing the West and the East closer in prayer”12. “#e great prayer of the Church, the

, although they encompassed pain and suffering, can still be considered “good” since these deaths were in a way a confirmation of the community and happened through the community. The martyr’s death was an expression of their beliefs, of their values for and through the community, the Christian community. If we look at the funeral services in the Orthodox Church and the pre- vious liturgical traditions of funerals, we can clearly see the communal dimen- sion of dying. The funeral services clearly incorporate an understanding of death, which was understood as a