Материалы межрегиональной научно-практической конференции "Религия и Российская государственность" Московский государственный гуманитарный университет им. М.А. Шолохова Покровский филиал г. Владимир
The article was devoted the analysis adaptation strategies of the Roman Catholic and Russian Orthodox Churches to the new social and political conditions in the last decades. The author comes to the conclusion that Russian Orthodox Church chooses strategy of conservation to the new social and political conditions and Roman Catholic Church makes decision to follow democratic adaptation strategies.
The author addresses the question of the relationship between religious and national identity, in particular to those cases where there is their identifi cation. The author focuses on the Spanish experience of 1930-s, when formed the ideological construction of the so-called national-Catholicism was formed, justifying special spiritual mission of the nation, based on its alleged inherent rejection of democracy. Over the next few decades, the National Catholicism played the role of the offi cial ideology of the Franco regime. The article compares the Spanish experience with the situation in today's Russia, where, according to the author, there is a tendency for "nationalization" of religion, its politicization and indoctrination.
The Church of Ethiopia did observe both the Old Testament or the Jewish Sabbath and its Christian counterpart. This practice became one of the distinctive features of the Ethiopian Christianity. In various periods of its history the problem of veneration of the Jewish Sabbath provoked a lasting controversy among the country’s clergy. It was under the reign of the King Zär’a Ya‘ǝqob, in the mid-15th century AD, that the observance of both Sabbaths became the officially accepted by the Ethiopian Church and the State. However, some evidences of this custom can be traced for many centuries before. Following the confession of faith of the King Claudius (1540–1559), the priority was given to the celebration of Sunday. The author of the article was fortunate to discover several cases of the preferential veneration of Sunday during a military campaign of AD 1781, described in the chronicle of the King Täklä Giyorgis I.