대문자 Orthodox 다양한 보수적인 종교 혹은 정치적 집단과 연관된.
그리스 오쏘독스 의례. Greek Orthodox rituals
오쏘독스 주대이즘 Orthodox Judaism
1.오쏘독스. 대부분 사람들이 수용하고 있는 것으로,
'올바르다' 혹은 '전통과 관습을 따르는 생각, 혹은 실천'
2. 전통적인 종교적 믿음과 실천(관행)을 수용하고 따르는.
3. 정치,경제 이론의 '기초, 혹은 최초 생각들'을 믿고 실천하는
미리엄 웹스터 사전.
1.종교에서, 기존에 이미 확립된 독트린 (원칙,원리)
2. 전통을 따르는, 관습,인습적인
3. 대문자 Orthodox 다양한 보수적인 종교 혹은 정치적 집단과 연관된.
그리스 오쏘독스 의례. Greek Orthodox rituals
오쏘독스 주대이즘 Orthodox Judaism
Orthodoxy (from Greek: ὀρθοδοξία, orthodoxía, 'righteous/correct opinion') is adherence to correct or accepted creeds, especially in religion. Orthodoxy within Christianity is a spectrum wherein different Churches accept different forms of creeds and councils.
1.오쏘독스. 대부분 사람들이 수용하고 있는 것으로, '올바르다' 혹은 '전통과 관습을 따르는 생각, 혹은 실천'
accepted by most people as the correct or usual idea or practice
orthodox cancer treatment
2. 전통적인 종교적 믿음과 실천(관행)을 수용하고 따르는.
accepting and obeying traditional religious beliefs and practices
orthodox Judaism 오쏘독스 주대이즘. 전통고수 유태교
3. 정치,경제 혹은 다른 이론의 '기초, 혹은 최초 생각들'을 믿고 실천하는
believing and practising the basic or original ideas of a political, economic, or other theory
an orthodox Freudian psychoanalyst
미리엄 웹스터 사전.
1.종교에서, 기존에 이미 확립된 독트린 (원칙,원리)
2. 전통을 따르는, 관습,인습적인
3. 대문자 Orthodox 다양한 보수적인 종교 혹은 정치적 집단과 연관된.
그리스 오쏘독스 의례. Greek Orthodox rituals
오쏘독스 주대이즘 Orthodox Judaism
Definition of orthodox (Entry 1 of 2)
1
a: conforming to established doctrine especially in religion
orthodox principles
the orthodox interpretation
종교에서, 기존에 이미 확립된 독트린 (원칙,원리)
b: CONVENTIONAL
took an orthodox approach to the problem
orthodox medicine
전통을 따르는, 관습,인습적인
2 대문자 Orthodox 다양한 보수적인 종교 혹은 정치적 집단과 연관된.
그리스 오쏘독스 의례.
오쏘독스 주대이즘
capitalized : of, relating to, or constituting any of various conservative religious or political groups: such as
a: EASTERN ORTHODOX
Greek Orthodox rituals
b: of, relating to, or practicing Orthodox Judaism
The core market for these vinifera wines remains Orthodox Jews who require kosher foods for religious ceremonies.
— Thomas Matthews
언론자료. 2014년 3월 2일. 이스라엘 예루살렘.
초-오쏘독스 유태인, 초-최초원리 유태인 집회. 25만~40만 모여, 이스라엘 강제 징집 반대. 군대와 유태인 교리와는 상충된다. "군대는 우리 삶의 양식이 아니다"라고 외친다. 이들은 랍비의 말씀에 따라 일상 생활을 해야 한다고 주장.
하레디 (정통 유태인 Haredi) = ultra Orthodox Judaism
여성 유태인들이 기도를 올리고 있는 장면.
집회가 열리는 동안, 유태인 청년들이 차 지붕 위에 앉아 있다.
집회 이전에 유태인 남성들이 춤을 주고 있다.
집회를 내려다 보는 한 유태인 참가자.
MARCH 2, 2014, 11:46
Ultra-Orthodox Jews stage mass protest against Israeli draft law
By Crispian Balmer
JERUSALEM (Reuters) - Hundreds of thousands of ultra-Orthodox Jews held a mass prayer in Jerusalem on Sunday in protest at a bill that would cut their community’s military exemptions and end a tradition upheld since Israel’s foundation.
Ultra-Orthodox Jews take part in a mass prayer in Jerusalem March 2, 2014. REUTERS/Darren Whiteside
Ultra-Orthodox leaders had called on their men, women and children to attend the protest against new legislation ending the wholesale army exemptions granted to seminary students, which is expected to pass in the coming weeks,
The issue is at the heart of an emotional national debate. Most Israeli Jewish men and women are called up for military service when they turn 18, but most ultra-Orthodox Jews, or “Haredim”, a Hebrew term meaning ‘those who tremble before God’, are excused from army service.
Police said hundreds of thousands took part in the prayer. Israeli media estimated that between 250,000 to 400,000 attended.
The ultra-Orthodox demonstration paralyzed parts of Jerusalem, blocked the main entrance to the city and halted public transport as the streets around swelled with streams of men in black hats and coats, the traditional Haredi garb.
Rabbis wailed prayers over loudspeakers as the standing crowds swayed back and forth, repeating a plea to God to stop the law from being passed.
“We want to show that we are united and we want to stop a bad thing that they are trying to force us into. The army is not our way of life. It is not run by our rabbis,” said 18-year-old Mordechai Seltzer.
Haredim say the study of holy scriptures is a foundation of Jewish life, that scholars have a right to devote themselves full time to the tradition, and that army service would deny them fulfillment of that religious edict.
“A CRIME TO STUDY TORAH”
)
“The (new) law stipulates that a person who studies Torah might end up a criminal. Are we really going to allow it to become a crime to study the Torah?” said Guy, 43.
Seventeen-year-old Israel, a seminary student who came to Israel from the United States, said his community would not give in. “There are so many of us that they cannot fight us. We are not worried. We do not want to fight them, but we are not going to do what they tell us to do,” he said.
Haredim make up about 10 percent of Israel’s 8 million people. They are a fast-growing and relatively poor social group. Most Haredi men are unemployed and live off state benefits, donations and their wives’ often low wages.
The ultra-Orthodox community is resented by many Israelis who accuse the Haredim of burdening the economy and sponging off the state while avoiding the duties that bind others.
Changing the so-called secular-religious status quo in Israel has carried significant political risk in the past for its coalition governments, which have often relied on the support of ultra-Orthodox partners.
But now, for the first time in a decade, Israel’s cabinet has no ultra-Orthodox members and main coalition partners have pressed Prime Minister Benjamin Netanyahu to enact reforms under a slogan of “sharing the burden”, so an ultra-Orthodox backlash poses little danger of destabilizing the government.
A parliamentary committee has been formulating the new conscription bill for months. Though its supporters hail it as a historic step, critics say it will only be implemented in four years’ time and by then a new coalition government that could overturn the law would be in power.
“They don’t need us in the army. This is a cultural show of force. The ultra-Orthodox community is growing very fast and the other part of the country is worried. They want to get us into their army. Zionism is not about going into the army,” said Maurice, 19, a seminary student from New York.
Writing by Maayan Lubell; Editing by Alistair Lyon
Our Standards: The Thomson Reuters Trust Principles.
시위 현장.
사진 출처.https://www.timesofisrael.com/ultra-orthodox-demo/
Hundreds of thousands protest Haredi draft in Jerusalem
Police seal off entrance to the capital as ultra-Orthodox stage mostly peaceful demonstration and prayer rally
www.timesofisrael.com
Ultra-Orthodox Jews Clog Jerusalem Streets to Protest a Draft Bill
Hundreds of thousands of ultra-Orthodox Jews held a rally Sunday to express opposition to a proposed draft law.
Hundreds of thousands of ultra-Orthodox Jews held a rally Sunday to express opposition to a proposed draft law.Credit...Oded Balilty/Associated Press
By Isabel Kershner
March 2, 2014
JERUSALEM — In a formidable show of force, at least 300,000 ultra-Orthodox Jewish men flooded the streets around the main entrance to Jerusalem on Sunday, bringing much of the city to a standstill with a protest against a government plan that aims to conscript more of their numbers for military service and holds out the threat of arrest for religious draft dodgers.
The rally, described as a mass prayer gathering by ultra-Orthodox leaders, was a largely peaceful expression of what many here are calling a culture war over one of the most significant challenges facing Israeli society.
For decades, the ultra-Orthodox, known as Haredim, or those who fear God, have been exempted from military service as long as they were registered in a yeshiva, or religious seminary, and engaged in full-time Torah study. Mainstream Israelis, who are conscripted at 18, have come to view the enlistment of the fast-growing Haredi minority and its subsequent integration into the work force as imperative for the viability of the country and its economy.
But for the disciplined ranks of ultra-Orthodox men who answered the call of their rabbis on Sunday, the proposed draft bill, and in particular, the call for criminal sanctions, is an abomination.
All shades of Haredi sects, including old rivals, came together in an unusual display of unity and strength. Their spokesmen accused the government of turning Israel into the only country in the world where a Jew could theoretically be jailed for studying the Torah, though they acknowledged that in practice, that was unlikely to happen.
“If this is the Jewish state, it is one that must have Torah at the center,” said Rabbi Mordechai Bloy, an educator of Haredi youth in Bnei Brak, a mostly Orthodox town near Tel Aviv, as he made his way to Jerusalem. “A Torah scholar must not be treated like a drug dealer.”
Protesters’ posters carried slogans like “We will all go to jail” and biblical verses like “Save me, I pray, from the hand of my brother,” a plea made by Jacob, who feared that his brother, Esau, might kill him.
Image
The law would subject yeshiva students to conscription and possible imprisonment.
The law would subject yeshiva students to conscription and possible imprisonment.Credit...Thomas Coex/Agence France-Presse — Getty Images
The police closed the main highway into Jerusalem for six hours, as well as the city’s central bus station, and deployed about 3,500 officers. Haredi leaders called on males from the age of 9 to attend and designated a separate zone for women to demonstrate, to comply with religious standards of modesty. Police estimates put the crowd at 300,000; organizers said it was twice as large.
The popular demand for ultra-Orthodox men to be drafted has built up since Israel’s Supreme Court invalidated a law that allowed wholesale army exemptions for yeshiva students, ruling in 2012 that it contradicted the principle of equality. Many Israelis have been pressing for a more equal sharing of the burdens of citizenship.
The ultra-Orthodox sector constitutes up to 10 percent of Israel’s population of eight million but is rapidly increasing because its members favor large families. Many Haredi men well past draft age opt to stay in religious seminaries, preferring study to work and living on welfare payments.
Last month a government committee proposed a law establishing annual quotas for the drafting of yeshiva students for military or national service and calling for criminal sanctions against those who evade the draft if the quotas are not met by mid-2017. The bill stops far short of enforcing conscription for all Haredi young men, instead proposing a gradual increase in recruitment levels. Each year 1,800 outstanding students will be granted full exemptions. Thousands of yeshiva students beyond draft age will immediately be allowed to enter the work force.
The Israeli Parliament is expected to pass the bill into law later this month.
Yair Lapid, the leader of the centrist Yesh Atid party, and Naftali Bennett of the right-wing Jewish Home party, who championed the ultra-Orthodox draft in their election campaigns, have already declared victory.
“Since approximately 30 percent of first graders are Haredi, Israel will not survive as a country unless Haredim are incorporated into our economy and service,” Mr. Bennett wrote on his Facebook page this weekend, adding: “Everyone, including those who are shouting, because they are expected to shout, knows that not one person studying Torah will be sent to jail. Period. The law is balanced, gradual and good for all Israelis and for the Haredim in particular.”
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But critics of the proposed law say it will do little to equalize the burden and may even do harm.
“Sharing the burden is just good copywriting,” said Rabbi Aaron Shushan, a teacher from Telz Stone, a Haredi community near Jerusalem, noting that many Israeli women do not serve in the army on religious grounds and that members of Israel’s Arab minority are exempted from service.
Yedidia Z. Stern, a law professor and vice president of research at the Israel Democracy Institute, an independent research organization, wrote in the newspaper Yediot Aharonot on Sunday: “The experts on the Haredi sector — from its toughest critics to its sworn supporters — agree that the bill that is being prepared is a double failure: From a practical standpoint it is not effective, and from the symbolic aspect, it is offensive and drags us into a dispute between brothers. It’s hard to imagine a worse outcome.”
참고 자료: 오토독스 기독교
What Is the Orthodox Faith? 9 Facts about the Orthodox Church
Matthew Boffey | Thu, June 20, 2019 | Articles, Products
Until 1054, there was simply the Church. No Eastern Orthodox Church, no Roman Catholic Church, no Reformation, and no denominations. There were just two large branches of the same tree: the church in the West and the church in the East.
But in 1054, tension between the two came to a head in what is now known as the Great Schism—a split between the two that has yet to be mended. The result was two broad strands of Christianity: the Roman Catholic Church and the Eastern Orthodox Church.
Here are nine facts about the Eastern Orthodox Church.
1. They split from the West for several reasons
On a basic level (whole books are written on these matters), the divisions between the East and West boiled down to doctrine, culture, and authority.
Though the schism is complex and any simple explanation is bound to miss much of the nuance, some of the primary issues related to:
Language differences (broadly speaking, Eastern churches used a Greek rite and sacred text while the church centered in Rome used a Latin rite and the Latin Vulgate)
The filioque clause, affirmed by the Western church as a part of the creed but denounced by the Council of Constantinople […]1
The use of unleavened bread in the Eucharist by Western churches
Ecclesiastical authority
The issue of ecclesiastical authority underlies and punctuates the specific doctrinal differences. In 553, John IV, Patriarch of Constantinople, adopted the title Ecumenical Patriarch. The pope objected to this title, arguing that it went beyond the authority and position afforded to the see of Constantinople. In 1054, Pope Leo IX sent a delegation led by Cardinal Humbert of Silva Candida, to object to the current Patriarch of Constantinople Michael I Cerularius’ use of the title Ecumenical Patriarch and to insist (among other things) that he recognize the pope as the head of the Church (caput et mater ecclesiarum). Cerularius refused and in response Humbert excommunicated him. Cerularius in turn excommunicated Humbert and the rest of the papal legates (notably, though, not Leo IX himself).
It is worth noting that though 1054 is generally held to be the formal date of the schism, there were many subsequent events (such as the crusades) that drove the two sides further apart. Though there were further attempts at reunification (such as the Council of Florence), nothing has been successful.
In 1965, Pope Paul VI and Patriarch Athenagoras I of Constantinople lifted the mutual excommunications. However, this was largely symbolic and didn’t resolve the original theological differences or the many doctrinal differences that had accumulated in the previous 1,000 years (especially the effects of scholasticism and the enlightenment on western theology).
2. The Orthodox Church affirms the Nicene Creed, but with one exception
The Orthodox Church affirms the Nicene Creed, but slightly different from the Western church. The Orthodox Creed does not include the phrase “and the son” (Latin filioque). With the filioque clause, this section in the creed reads:
I believe in the Holy Ghost, the Lord, the giver of life,
who proceedeth from the Father ⟨and the Son⟩.
Who with the Father and the Son is adored and glorified.
Why was this phrase added, and why did the Eastern church object to it?
In an attempt to counter Arian claims that Christ was different from God the Father, a sixth-century church council in Toledo, Spain, added the word filioque to a creed describing the procession of the Holy Spirit. The creed affirmed that the Holy Spirit was sent by the Father and the Son (John 14:26). The Eastern church objected to this addition, arguing that it exceeded what the Bible said about the procession of the Spirit […].2
3. Orthodox means “straight teaching”
The word Orthodox literally means “straight teaching” or “straight worship,” being derived from two Greek words: orthos, meaning “straight,” and doxa, meaning “teaching” or “worship.” As the encroachments of false teaching and division multiplied in early Christian times, threatening to obscure the identity and purity of the Church, the term “Orthodox” quite logically came to be applied to it.
4. The Orthodox Church doesn’t have a pope
Whereas the head of the Roman Catholic Church, the bishop of Rome (the pope), resides in the Vatican, the Orthodox Church does not necessarily have one primary leader.
If there were one, though, it would be the Ecumenical Patriarch, the head of the Eastern Orthodox Church, the Archbishop of Constantinople. He resides in Istanbul, Turkey, and is considered “primus inter pares (first among equals) among the heads of the several autocephalous churches that make up the Eastern Orthodox Church.”3
The current Ecumenical Patriarch is Bartholomew I of Constantinople.
5. Theosis is a major emphasis of the Orthodox Church
Théosis is becoming like God. It is “is the process of a worshiper becoming free of hamartía (“missing the mark”), being united with God, beginning in this life and later consummated in bodily resurrection. For Orthodox Christians, théōsis (see 2 Pet. 1:4) is salvation.”4
Athanasius, commenting 2 Peter 1:4, says that theosis is “becoming by grace what God is by nature.” In this way theosis is about more than sanctification; it is participating in the life of God and becoming more like him as we do.
6. The Orthodox Church highly values the Church Fathers
There is a strong sense in which the Orthodox Church sees themselves as the living continuation of the ideas of the Church Fathers, like St. John Chrysostom, Basil the Great, and Gregory of Nazianzus, known as “the three holy hierarchs.” St. John Chrysostom’s Easter homily, for example, is read in many Orthodox churches during the holiday.
7. Orthodox Churches are replete with iconography
Whereas Protestant churches are averse to iconography and images of God in worship, the Orthodox Church gives icons a prominent place in its worship.
The Greek Orthodox Church of America explains the presence of icon in their services this way:
An icon is a holy image which is the distinctive art form of the Orthodox Church. An icon may be a painting of wood, on canvas, a mosaic or a fresco. Occupying a very prominent place in Orthodox worship and theology, icons depict Christ Our Lord, Mary the Theotokos, the saints, and angels. They may also portray events from the Scriptures or the history of the Church, such as the Birth of Christ, the Resurrection, or Pentecost
The icon is not simply decorative, inspirational, or educational. Most importantly, it signifies the presence of the person depicted. The icon is like a window linking heaven and earth.5
8. Many Orthodox Churches lack pews or chairs; worshippers stand during the service.
First-time visitors to Orthodox churches are often surprised not to see pews or chairs in the nave. This is because most worshippers in this tradition stand during the service.
Rev. G. S. Debolsky explains that when the prophets saw visions of saints worshipping in heaven, the saints were standing (Isaiah 6:2; 1 Kings 22:19; Daniel 7:10; Apocalypse 7:11). Additionally, the saints in the Old Testament were said to be standing during their worship (2 Chronicles 5:12; 6:2; 20:5, 13; Nehemiah 8:7; 9:4, 5).6
In fact, it is technically forbidden to kneel on Sundays or during the Paschal season.
This tradition is a broader reflection of the Orthodox Church’s commitment to follow the Bible’s prescription for worship as closely as possible.
9. Orthodox priests can be married
The language is intentional here: “be married” versus “marry.” As Wesley Smith writes,
It is a misnomer to say that Orthodox priests can marry. They can be married, and indeed, most Orthodox priests are. But a priest can’t marry while a priest. If he wishes to have a family life, he must get hitched before he is ordained to the diaconate, the penultimate step before becoming a priest.7
In Eastern and Oriental Orthodox, it is the norm for bishops to be celibate.
There is much more to the Orthodox Church than these nine facts, of course. Explore our special Orthodox library packages in Logos, packed to the brim with enriching resources from the Orthodox tradition.
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