German 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
French 
Italian 
Japanese 
Mitgliedschaft erforderlich
Sie müssen Mitglied sein, um auf diesen Inhalt zugreifen zu können.
Bereits Mitglied? Hier einloggen
Auf Bluesky teilen
- Das östlich-orthodoxe Osterdatum unterscheidet sich vom westlichen Osterdatum durch die Verwendung des julianischen Kalenders gegenüber dem gregorianischen Kalender, was zu möglichen Abweichungen von ein bis fünf Wochen führt.
- Orthodoxes Ostern betont den Auferstehungsmoment mit einzigartigen Ritualen wie dem Mitternachtsgottesdienst, dem strengen Fasten der Fastenzeit und gemeinschaftlichen Feiern, die 40 Tage dauern.
- Zu den Essenstraditionen während des orthodoxen Osterfestes gehören rot gefärbte Eier, Lammgerichte und süße Brote, die neues Leben, Opfer und die Freude an der Auferstehung symbolisieren.
- Verschiedene kulturelle Ausdrucksformen von Pascha, wie griechische, russische, serbische und rumänische Bräuche, spiegeln sowohl die Einheit als auch die Vielfalt innerhalb des orthodoxen Glaubens wider und feiern gleichzeitig die Kernbotschaft der Auferstehung Christi.
Bibliography (Click to show)
Bibliography:
Arslan, Z., & Can, S. (2022). KÃÅLTÃÅREL KÄ°MLÄ°K Ä°NÅžASI VE BELLEK: ANTAKYALI ORTODOKS HRÄ°STÄ°YAN KADINLAR VE GENÇLER. Sosyoloji AraÅŸtırmaları Dergisi.
Avdikos, E. (2015). Differentiating Worldview: Kalikantzaroi (Goblin)-Stories, Cyclical Time and Orthodox Christian Doctrine. Western Folklore, 74, 185.
Baran, E. B. (2007). Contested Victims: Jehovah’s Witnesses and the Russian Orthodox Church, 1990 – 2004. Religion, State & Society, 35, 261–278.
Burgin, J., Meier, A., Stahl, A., Dewane, V., Endries, M., Brost, M., Riesterer, R., Heckman, L., Schleh, B., Lutzke, B., Christel, J., DeBruin, S., Seichter, M., Ristow, M. A., Blattner, J., Milligan, P., Heinzen, L., Albright, L., Neils, R., ¦ Schwoerer, L. (2012). Third Sunday of easter.
Conti, B. (2015). Shylock Celebrates Easter. Modern Philology, 113, 178–197.
Denysenko, N. (2018). The People’s Faith.
Engelmann, J. (2022). Islamic and Christian Reconciliation Traditions in Post-Conflict Bosnia- Herzegovina: A Comparative Theological Analysis.
Esaulov, I. (2023). POETICS OF THE RUSSIAN WORLD BY IVAN SHMELEV. ßрþñûõüы ØÑÂтþрøчõÑÂúþù ßþÑÂтøúø.
Estes, T. (2019). James D. G. Dunn, Neither Jew nor Greek: A Contested Identity, Christianity in the Making, vol. 3. Review & Expositor, 116, 503–504.
Filonenko, A. (1999). The Russian Orthodox Church in Twentieth-Century Britain: Laity and Openness to the World. Religion, State and Society, 27, 59–71.
Foletti, I. (2024). Russian Imperialism and the Medieval Past.
Gilmore-Clough, K. (2023). The Secular Paradox: On the Religiosity of the Not Religious. Religion, 53, 745–748.
Hadžibulić, S., & Lagerspetz, M. (2016). The Colonization of a Celebration: The Transformations of Krsna Slava. Journal of Comparative Research in Anthropology and Sociology, 7, 75.
Hegumen, P. R. (2011). The Russian Orthodox Church and Ecumenism. Journal of Ecumenical Studies, 46, 353.
Jaeger-Klein, C. (2015). Christian Basilica, Serbian Orthodox Church or Ottoman Mosque? Some remarks on national monuments of sacral architecture.
Karpov, V., & Lisovskaya, E. (2007). Contract Religious Intolerance among Orthodox Christians and Muslims in Russia¯: How Strong is it and Why¯? Working Paper Three Religious Intolerance towards Western Churches in Russia.
Kitromilides, P. (1996). ‘Balkan Mentality’: History, Legend, Imagination. Nations and Nationalism, 2, 163–191.
Klimova, J. (2014a). Peer Reviewed Title: Russian Spiritual Soil and the Retrieval of the Orthodox Christian Identity among Post-Soviet Immigrants to the United States Author:
Klimova, J. (2014b). Russian Spiritual Soil and the Retrieval of the Orthodox Christian Identity among Post-Soviet Immigrants to the United States.
Kormina, J., & Naumescu, V. (2020). A new ‘Great Schism’? Theopolitics of communion and canonical territory in the Orthodox Church. Anthropology Today, 36, 7–11.
Lackenby, N. (2024). Evoking Eternity. Cultural Anthropology.
Laitila, T. (2012). The Russian Orthodox Church and atheism. Approaching Religion, 2, 52–57.
Lim, B. (2023). The Significance of the Ascension of Christ and Its Implications for Worship. Theological Journal Kerugma.
Löfgren, J. (2018). Agios Transformers: The Use of Popular Franchises in Orthodox Christian Lambatha Candles. Journal of Religion and Popular Culture, 30, 49–61.
Lytvynenko, V. V. (2023). Epistle on the Celebration of Easter (CPG 4612): Transmission and Context of the Slavonic Version in the Late 15th–16th Centuries. Studia Ceranea. Journal of the Waldemar Ceran Research Centre for the History and Culture of the Mediterranean Area and South-East Europe.
Makurat, M. (2015). TALES OF THE ‘ORTHODOX NATION’ AND ‘MACEDONIAN FAITH’ EASTER AT MACEDONIANS IN PORECHE IN SCOPE OF REGIME, ETHNIC AND SOCIAL CHANGES IN THE REPUBLIC OF MACEDONIA. 14, 57–95.
Menshikov, A. (2022). Moral Choice and the Concept of Evil in Military Narratives of Orthodox Christians. Changing Societies & Personalities.
MotuzaitÄ—, A. (2019). Calendar Festivals as a Form of Transnationalism and Cultural Strategy in the Mixed Finnish-Lithuanian and Greek-Lithuanian Families. Yearbook of Balkan and Baltic Studies.
Nelson, G. (2006). Living Easter through the Year: Making the Most of the Resurrection. Anglican Theological Review, 88, 654.
Panchenko, A. (2025). Russian Obscene Language and New Religious Ontologies. State Religion and Church in Russia and Worldwide.
Philipp, T. (2002). Pre-20th Century History: Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism.
Polk, B. (2013). Christians in the Movies: A Century of Saints and Sinners. Journal of Religion & Film.
Popelková, K. (2023). Easter Holiday and the Pandemic – the Case of Slovakia in 2020. Slovenský Národopis / Slovak Ethnology.
Popkonstantinov, K. (2015). Greek Inscriptions from Ninth-Tenth Century Bulgaria. A Case Study of Byzantine Epigraphy. 38, 195–202.
Radchenko, D. (2021). Easter online: Constructing co-presence in a mediatized ritual. Shagi / Steps.
Radchenko, D. (2022). Mediated Easter: Constructing Religious Rituals in a Lockdown. Folklore: Electronic Journal of Folklore.
Ramagoshi, R. (2016). Paseka/Easter in the black communities¯: this is how we do it. 11, 24.
Rousselet, K. (2023). Russian Orthodox Imaginaries and Their Family Resemblance to Populism. Journal of Religion in Europe.
Saldarini, A., & Sanders, E. (1978). PAUL AND PALESTINIAN JUDAISM: A COMPARISON OF PATTERNS OF RELIGION. Religious Studies Review, 4, 153–160.
Sundhaussen, H. (2022). The History of the Balkans as a History of Migrations: Theoretical Deliberation and Challenges. Godišnjak Centra Za Balkanološka Ispitivanja.
Šutalo, G. (2020). Pravoslavni „rastanci u Mulihovu Zrcalu pravednom (1742.). Slavia Meridionalis.
Tarabrin, R. (2020). Orthodox Perspectives on In Vitro Fertilization in Russia. Christian Bioethics: Non-Ecumenical Studies in Medical Morality, 26, 177–204.
Thorbjørnsrud, B. (2015). The Problem of the Orthodox Diaspora: The Orthodox Church between Nationalism, Transnationalism, and Universality. Numen, 62, 568–595.
Vakulinskaya, A. (2024). Orthodox World Acceptance as Path to World Transfi guration in the Works of I.A. Ilyin (World Acceptance Concept Letter to P.I. Novgorodtsev). Almanac “Essays on Conservatism.
Vlaïcu, P. (2006). The consequences of the Enlightenment, from the perspective of the orthodox communities in france. International Review of Mission, 95, 297–300.
Ware, S. L. (2015). CRACKING THE CODE OF EASTER OR, UNDERSTANDING WHY THE DATE OF EASTER HOPS ALL OVER THE CALENDARS OF MARCH AND APRIL. 13, 167–184.
Webb, E. (n.d.). The Hermeneutic of Greek Trinitarianism An Approach Through Intentionality Analysis.
Winchester, D. (2020). Windows into Heaven, Mirrors for the Soul: How Icons Shape Identities among the Eastern Orthodox. Liturgy, 35, 48–54.