Papers by Nihat Durak
Abant İzzet Baysal Üniversitesi İlahiyat Fakültesi Dergisi, 2021
Bu makale özel bir yazılımla taranmış ve intihal tespit edilmemiştir. This article has been scann... more Bu makale özel bir yazılımla taranmış ve intihal tespit edilmemiştir. This article has been scanned by a special software and no plagiarism detected.
Pamukkale Üniversitesi İlahiyat Fakültesi Dergisi (PAÜİFD), 2020
In this work, Baptist movement in North Macedonia is discussed. History of North Macedonia Baptis... more In this work, Baptist movement in North Macedonia is discussed. History of North Macedonia Baptist Church has been commentated which had actually begun with the baptizing of three people in Skopje in 1928 and eleven people in Radoviš with Methodist origin in 1930 by Vinko Vacek who was the head of Baptist Union in the Kingdom of Yugoslavia. The Church had carried on the activities to the end of 1990s accordantly but as two establishments under the names Skopje Baptist Church and Radoviš Baptist Church. However, North Macedonia Baptist Church due to a variety of reasons was bifurcated in 1997 as Christian Baptist Church “Good News” and Christian Church “God’s Voice”. Separation was a consequence of an uitlander apostle. First and oldest group named Christian Baptist Church “Good News” is almost identified with the family Grozdanov. It is being observed that this group has been doing religious literature publication works in Macedonian language beside missionary activities. Latest community Christian Church “God’s Voice” is known as the second Baptist Church among people. These two groups had agreed on collaboration under the umbrella of “Evangelic Protestant Initiative” led by twelve Evangelic Protestant groups which are active in North Macedonia following the year 2010.
İnsan ve Toplum Bilimleri Araştırmaları Dergisi Journal of the Human and Social Science Researches itobiad Cilt/Volume:7 Sayı/ Issue: 4 Ekim-Kasım-Aralık 2018, 2018
Robert Harry Lowie is an anthropologist and ethnologist from the school of thought
of Franz Boas ... more Robert Harry Lowie is an anthropologist and ethnologist from the school of thought
of Franz Boas (1858-1942). Ethnologic data during and before Lowie's era was being
provided from the secondary sources by explorers, voyagers, missionaries and
inadequately educated persons. Same as his master Boas, Lowie also believed that
such data should be obtained at firsthand through field work. As a person with
urban habits, it is quite interesting that Lowie worked on field studies in remote and
exceptionally arduous zones. No other American anthropologist enhanced the
methods and principles of field work as much as him. He made also theoretical
contributions to anthropology in addition to the field works. He expressed his views
on anthropology, ethnology and cultural anthropology in his books titled Culture
and Ethnology, Primitive Society, Primitive Religion, An Introduction to Culture
Anthropology, The History of Ethnological Theory. He pursued his interest in
Germany and the German society with his book called The German People: A Social
Portrait to 1914. Interested in political philosophy as well, Lowie discusses his views
on this topic, in his book, The Origin of the State.
Abant İzzet Baysal Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, Apr 29, 2015
Religious narratives are proses, which perform the transfer function of beliefs and values of the... more Religious narratives are proses, which perform the transfer function of beliefs and values of their religion or sect to its followers. It provides the transition of the sense, consideration, preferences and orientations of a community that is formed throughout history from generation to generation in a historical and cultural platform. Although studies about tales and legends in Islam have been made in Turkish Folk Literature, Religious Literature and Sufism sciences; the number of studies of religious narratives in Syriacs is very less in our language. In this study one Arabic copyright source, three translations from Syriac to Turkish, and four Turkish original sources were examined. Saints, aves and other religious figures and religious narratives in various religious places were the main subject of this work. Heroisms shown in wars that took part in the same sources are not mentioned. It is discovered that some of the narratives show parallelism with events in the Bible, those are mentioned comparatively. People and occurrences in Assyrian religious narratives in general show similarities to parts where Daniel, Ilya, Elijah, and Eshaya figures appear. The kind of religious tales is also emphasized in the study. This works theme that is subject to multiple disciplines, will contribute to the science of History of Religions.
The Syriac Orthodox tradition, with a history of more than thousand eight hundred years, trained ... more The Syriac Orthodox tradition, with a history of more than thousand eight hundred years, trained many writers, poets, men of letter, musicians, calligraphers and historian reverends within its long historical background. One of the representatives in Turkey who is trying to revive this tradition that is weakening in the twentieth century, is Chorepiscopos Samuel Akdemir. Although his low level of education Chorepiscopos Samuel Akdemir spend his whole life in struggle to bring the tradition he belongs to, forward.
Syrians’ migration adventure to Istanbul that began in the second quarter of the nineteenth centu... more Syrians’ migration adventure to Istanbul that began in the second quarter of the nineteenth century is shaped around the BeyogluTarlabaşı Church of the Virgin Mary and Syrian Deputy Patriarch of Istanbul. This long trip gets an organizational structure with the Istanbul Syrian Orthodox Metropolitan in the last quarter of the twentieth century. In this process the separation became more clearly. As a result of the missionary activities of Western churches, the community that’s history is as old as the history of Christianity is divided into many different churches. The known and main community continues its presence as the Syrian Ancient or Syrian Orthodox. The spiritual competition of the Fener Greek Orthodox Church, the population pressure of the Armenian Church and due to the fact that many of its members remained within the borders of neighboring countries as a result of the separation of the Ottoman geography and additionally the increase of immigration to Europe and the America brought up the Ancient Syrian Church upon a point that does not have any coherence with its place in the history. With the religious ceremony that is organized in the patriarchate of Damascus in 1986 under the presidency of the Patriarch Mor Ignatius I. ZekkaIvas, Yusuf Çetin is consecrated as metropolitan with the title ‘Philoxenos’ and is assigned to spiritual Leadership of Istanbul Diocese. Istanbul Syrian Orthodox Church is since then in metropolitan status. Getting the cities Ankara and Izmir into its responsibility in the same year, the Istanbul Diocese, continuous its activities as an archbishop, three priests, a foundation board, women's branches and youth branches by the presidency of Metropolitan MorPhiloxenos Yusuf Çetin. Risen from deputy patriarchate to metropolitan statue, the Istanbul Syrian Orthodox Church, with its youthening staff, is trying to fulfill the requirements of modern age. It is in an endeavor to provide services in various fields to concerned persons.
Conference Presentations by Nihat Durak
Uluslararası Akademik Araştırmalar Kongresi Tam Metin Kitabı, 2019
2019 is the bicentennial of initiation for first missionary actvities by Protestants schemingly a... more 2019 is the bicentennial of initiation for first missionary actvities by Protestants schemingly and institutionally in the western territories of Ottoman Empire, today Macedonia. Institutionalization and organization of missionary activities were realized by American missionaries from the American Board of Commissioners for Foreign Missions (ABCFM). Opening and deliberate activities of the first missionary center in Macedonia helped a propagation of Protestant cogiations among local Christians. Through the centuries national identities and sub-identities had given birth to a religious euphony and a ecclesiastical habitat which is unfavorable for Orthodoxy. Protestants had enjoyed the controversy for hegemony between Bulgarian, Hellenic and Serbian Orthodox Churches among Christians in Macedonia. Balkan Wars (1912-1913) and WWI (1914-1918) have changed the course of history for Protestants in the region. Many Protestant communities and churches had abolished themselves who had difficulties in their activities, some also moved to other regions. A few years before the beginning of WWII (1938-1945) the American Board withdrew the missionary cadre from Balkans in 1934. Following WWII religiosity was allowed to a certain extent in Macedonia that was a part of the Socialist Federal Republic of Yugoslavia established in 1946. However religiosity was always undet the government's control. Following the independence for Macedonia in 1991, religious communities have gained some freedom. Protestant missions have been enjoying this free environment for religious actively.
4. ULUSLARARASI BİLİMSEL ARAŞTIRMALAR KONGRESİ BİLDİRİ TAM METİN KİTABI , 2019
Özet: Hıristiyanlık Makedonya’da Pavlus (5-64/67)’un I. yy.’daki seyahatleri vesilesiyle yayılma ... more Özet: Hıristiyanlık Makedonya’da Pavlus (5-64/67)’un I. yy.’daki seyahatleri vesilesiyle yayılma imkânı bulur. Bugünkü anlamda mezhepsel olarak Ortodokslaşması ise Doğu Roma İmparatoru I. Justinianus (527-565) tarafından kurulan Ohri Başpiskoposluğu vasıtasıyla gerçekleşir. Makedon Ortodoks Kilisesi, menşeini IX. yy.’da, Slav alfabesini icad eden kardeşler Aziz Cyril (827-869) ve Aziz Methodius (815-884)’un öğrencilerinden Ohrili Aziz Clement (83?-916) ve
Preslavlı Aziz Naum (830-910)’a dayandırır. Fatih Sultan Mehmet (1451-1481) İstanbul’u fethi sonrası, İstanbul Rum Ortodoks Patrikliği’nin yetki alanını Balkanlar’ın tamamına teşmil etmesiyle, tüm etnik Balkan patriklikleri gibi Ohri Başpiskoposluğu da lağv edilir. Bu durum Sokollu Mehmet Paşa (1506-1579)’nın Rumeli Beylerbeyi iken 1557’de tekrar Ohri Başpiskoposluğu’nun açılışına müsaade edişine kadar sürer. XIX. yy.’da yaygınlaşan milliyetçilik akımları neticesinde bir kısmı otonom bir kısmı otosefal milli kiliselere sahip olmayı başaran Balkan milletleri üzerinde İstanbul Rum Ortodoks Kilisesi nüfuzunun bir kısmını kaybeder. Bu yüzyılda Osmanlı hâkimiyetindeki Balkanlar’da bir millet meşruluğunu ispat için kendisine ait milli bir kilisenin varlığını elzem görmeye
başlar. Bu o denli yaygın bir eğilim haline gelir ki, sosyalist bir yönetim
anlayışına sahip Yugoslavya bile bir Makedon millî kimliği oluşturabilmek için benzer bir yönteme başvurarak Soğuk Savaş döneminde Makedonya Milli Ortodoks Kilisesi’ni kurar. Ekim 1958'de Ohri’de düzenlenen Ruhbanlar-Laikler Asamblesi’nde, Ohri Başpiskoposluğu tekrar ihdas edilir. Sonrasında diğer Ortodoks kiliselerin yolunu takiben “Makedon Ortodoks Kilisesi” adıyla otonom bir kilise haline gelir. 1963’te düzenlenen bir başka asamblede alınan kararla otosefalliğini
ilan eder. Ancak bu kararı tanımayan Sırp Ortodoks Kilisesi, Makedon
Ortodoks Kilisesi’nin özerk (otonom) statüsünde ısrar ederken, Makedon Ortodoks Kilisesi tam bağımsızlık, yani otosefali talep eder. Nihayet 1967'de Ohri'deki Ruhbanlar-Laikler Asamblesi’nde katılımcılar, Ohri Başpiskoposluğu’nu Otosefal Makedon Ortodoks Kilisesi olarak ihya ve ihdas etmeye karar verir. Makedon Ortodoks Kilisesi’nin otonomisi ve otosefalliği başta İstanbul Rum Ortodoks Kilisesi olmak üzere hemen hemen tüm Balkan milli kiliseleri nazarında tartışmalı bir konudur.
Abstract: Christianity find the facility of propagation in Macedonia on
the occasion of travels by Paulus (5-64/67) in I’st century. Institutionalization of Orthodoxy in today’s context was realized by means of Ohrid Archiepiscopric which was founded by East Roman Emperor Justinianus I (527-565). Macedonian Orthodox Church attributes its provenance to St. Naum (830-910) and St. Clement of Ohrid (83?-916) who were the students of brothers St. Cyril (827-869) and St. Methodius (815-884) who are the devisers of Cyrillic alphabet in IX. century. Following the conquest of Istanbul by Mehmet II (1451-1481), with the extension of jurisdiction of Greek Orthodox Patriarchate in Istanbul in Balkans, the Archiepiscopric of Ohrid had been abolished like all ethnic patriarchates in Balkans. This situation ends with the allowance to the reinstitution of an archiepiscopric in Ohrid by Sokollu Mehmed Paşa (1506-1579) during his post as Beylerbeyi of Rumeli in 1557. Greek Orthodox Patriarchate in Istanbul loses most of its authority on Balkan nationalities who accomplishes to have national churches which were autonomous or autocephalus following nationalist movements that became popular in XIX. century. In this century, a nationality considers the existence of a national church as indispensible,
in Balkans under Ottoman dominance. This tendency becomes so extensive that even Socialist Yugoslavia constitutes Macedonian National Orthodox Church in Cold War period in order to effectuate a Macedonian national identity. During the Assembly of Clergy-Laity organized in Ohrid in October 1958, Archiepiscopric of Ohrid had been reeastablished. Thereafter, becomes an autonomous church with the title of Macedonian Orthodox Church in pursuit of other orthodox churches and declares autocephaly with an ordinance by another
Assembly in 1963. Serbian Orthodox Church who repudiates this ordinance, insists on the autonomous status for Macedonian Orthodox Church against the demand for autonomy. Finally, the participants of an Assembly of Clergy-Laity in Ohrid in 1967, had taken a decision to reclaim and create the Archiepiscopric of Ohrid as Macedonian Orthodox Church with the status of autocephaly. Autocephaly
and autonomy of Macedonian Orthodox Church is a contradictory
case in the sight of most national churches of Balkans especially for the Greek Orthodox Patriarchate in Istanbul.
Book Chapters by Nihat Durak
Books by Nihat Durak
Mor Filüksinos Hanna Dolapönü yirminci asrın son Mardin Metropoliti'dir. Geçtiğimiz yüzyılda Süry... more Mor Filüksinos Hanna Dolapönü yirminci asrın son Mardin Metropoliti'dir. Geçtiğimiz yüzyılda Süryani Ortodoks Kilisesi'nin öne çıkmış en mühim dini figürü ve en mümbit bilim insanıydı. Kendisi Süryanice, Arapça ve Türkçe dillerinde eser vermiştir. Fransızca'ya da hâkimdi. Osmanlı bakiyesi bir ilim adamıydı. Yüze yakın eseri vardır. Hanna Dolapönü, dini literatürün hemen hemen her türünde çeşitli dillerde eserler vermiş, tercümeler yapmış, kitaplar yayımlamış bir din adamıdır. Anadolu coğrafyasının kadim unsuru Süryani Ortodoks Kilisesi'nin kültürel ve dini geleneğinin günümüze ulaşmasında ehemmiyetli bir vazife icra etmiştir. Kendisi velud bir yazardır. Yaptığı hizmetleri ve kişiliği sebebiyle Hanna Dolapönü, cemaati tarafından 'Yirminci Yüzyıl Süryani Rönesansı'nın Bânisi' sıfatıyla yâd edilir. Yrd. Doç. Dr. Nihat DURAK
‘THE WORSHIP IN THE SYRIAC ORTHODOX CHURCH’
The main subject matter of the introductory chapter ... more ‘THE WORSHIP IN THE SYRIAC ORTHODOX CHURCH’
The main subject matter of the introductory chapter of this book is on importance of subject, the methodology of this, the thing aimed by this study and fundamental sources that are based for this investigation.
The name of this church, its origin, its historical development, its present situation, and its fundamental properties were told in the first chapter named as “Syrian Orthodox Church”.
In the second chapter named as “ Fundamental Properties of Worshipping in the Syrian Orthodox Church “, the subject were on the concepts of the worshipping, praying, temple, language used in worship, worship - music relation, direction (“Kıblah”) in the worship, the place of the Old and New Testament”. Besides these, the materials and wares used in worshipping and the internal structure of the church and sections in worship are introduced to the reader.
In the third chapter, the praying (“Slutho”), fasting, diet, holy visit, a tenth tax to church, alms, religious days and holydays were mentioned.
The sacraments in the Syrian Orthodox Church are the subject of the fourth chapter. Under this title, after the concept of the sacraments were explained in general, the scarements related to the babtism, confirmation, reconciliation and confession, communion (eucharist), order, wedding (marriage) and unction were explained in detail according to its theory and ways of practice.
The work ends by a conclusion chapter in which a general final evaluation of the book is given.
In the annexes section, the pictures and photos of monasteries and churches, the pictures related to the inside and outside of churches, like the bell tower, and the photos of wares and materials used in the worship which has a special importance in Syrian Orthodox Church prays are given.
Uploads
Papers by Nihat Durak
of Franz Boas (1858-1942). Ethnologic data during and before Lowie's era was being
provided from the secondary sources by explorers, voyagers, missionaries and
inadequately educated persons. Same as his master Boas, Lowie also believed that
such data should be obtained at firsthand through field work. As a person with
urban habits, it is quite interesting that Lowie worked on field studies in remote and
exceptionally arduous zones. No other American anthropologist enhanced the
methods and principles of field work as much as him. He made also theoretical
contributions to anthropology in addition to the field works. He expressed his views
on anthropology, ethnology and cultural anthropology in his books titled Culture
and Ethnology, Primitive Society, Primitive Religion, An Introduction to Culture
Anthropology, The History of Ethnological Theory. He pursued his interest in
Germany and the German society with his book called The German People: A Social
Portrait to 1914. Interested in political philosophy as well, Lowie discusses his views
on this topic, in his book, The Origin of the State.
Conference Presentations by Nihat Durak
Preslavlı Aziz Naum (830-910)’a dayandırır. Fatih Sultan Mehmet (1451-1481) İstanbul’u fethi sonrası, İstanbul Rum Ortodoks Patrikliği’nin yetki alanını Balkanlar’ın tamamına teşmil etmesiyle, tüm etnik Balkan patriklikleri gibi Ohri Başpiskoposluğu da lağv edilir. Bu durum Sokollu Mehmet Paşa (1506-1579)’nın Rumeli Beylerbeyi iken 1557’de tekrar Ohri Başpiskoposluğu’nun açılışına müsaade edişine kadar sürer. XIX. yy.’da yaygınlaşan milliyetçilik akımları neticesinde bir kısmı otonom bir kısmı otosefal milli kiliselere sahip olmayı başaran Balkan milletleri üzerinde İstanbul Rum Ortodoks Kilisesi nüfuzunun bir kısmını kaybeder. Bu yüzyılda Osmanlı hâkimiyetindeki Balkanlar’da bir millet meşruluğunu ispat için kendisine ait milli bir kilisenin varlığını elzem görmeye
başlar. Bu o denli yaygın bir eğilim haline gelir ki, sosyalist bir yönetim
anlayışına sahip Yugoslavya bile bir Makedon millî kimliği oluşturabilmek için benzer bir yönteme başvurarak Soğuk Savaş döneminde Makedonya Milli Ortodoks Kilisesi’ni kurar. Ekim 1958'de Ohri’de düzenlenen Ruhbanlar-Laikler Asamblesi’nde, Ohri Başpiskoposluğu tekrar ihdas edilir. Sonrasında diğer Ortodoks kiliselerin yolunu takiben “Makedon Ortodoks Kilisesi” adıyla otonom bir kilise haline gelir. 1963’te düzenlenen bir başka asamblede alınan kararla otosefalliğini
ilan eder. Ancak bu kararı tanımayan Sırp Ortodoks Kilisesi, Makedon
Ortodoks Kilisesi’nin özerk (otonom) statüsünde ısrar ederken, Makedon Ortodoks Kilisesi tam bağımsızlık, yani otosefali talep eder. Nihayet 1967'de Ohri'deki Ruhbanlar-Laikler Asamblesi’nde katılımcılar, Ohri Başpiskoposluğu’nu Otosefal Makedon Ortodoks Kilisesi olarak ihya ve ihdas etmeye karar verir. Makedon Ortodoks Kilisesi’nin otonomisi ve otosefalliği başta İstanbul Rum Ortodoks Kilisesi olmak üzere hemen hemen tüm Balkan milli kiliseleri nazarında tartışmalı bir konudur.
Abstract: Christianity find the facility of propagation in Macedonia on
the occasion of travels by Paulus (5-64/67) in I’st century. Institutionalization of Orthodoxy in today’s context was realized by means of Ohrid Archiepiscopric which was founded by East Roman Emperor Justinianus I (527-565). Macedonian Orthodox Church attributes its provenance to St. Naum (830-910) and St. Clement of Ohrid (83?-916) who were the students of brothers St. Cyril (827-869) and St. Methodius (815-884) who are the devisers of Cyrillic alphabet in IX. century. Following the conquest of Istanbul by Mehmet II (1451-1481), with the extension of jurisdiction of Greek Orthodox Patriarchate in Istanbul in Balkans, the Archiepiscopric of Ohrid had been abolished like all ethnic patriarchates in Balkans. This situation ends with the allowance to the reinstitution of an archiepiscopric in Ohrid by Sokollu Mehmed Paşa (1506-1579) during his post as Beylerbeyi of Rumeli in 1557. Greek Orthodox Patriarchate in Istanbul loses most of its authority on Balkan nationalities who accomplishes to have national churches which were autonomous or autocephalus following nationalist movements that became popular in XIX. century. In this century, a nationality considers the existence of a national church as indispensible,
in Balkans under Ottoman dominance. This tendency becomes so extensive that even Socialist Yugoslavia constitutes Macedonian National Orthodox Church in Cold War period in order to effectuate a Macedonian national identity. During the Assembly of Clergy-Laity organized in Ohrid in October 1958, Archiepiscopric of Ohrid had been reeastablished. Thereafter, becomes an autonomous church with the title of Macedonian Orthodox Church in pursuit of other orthodox churches and declares autocephaly with an ordinance by another
Assembly in 1963. Serbian Orthodox Church who repudiates this ordinance, insists on the autonomous status for Macedonian Orthodox Church against the demand for autonomy. Finally, the participants of an Assembly of Clergy-Laity in Ohrid in 1967, had taken a decision to reclaim and create the Archiepiscopric of Ohrid as Macedonian Orthodox Church with the status of autocephaly. Autocephaly
and autonomy of Macedonian Orthodox Church is a contradictory
case in the sight of most national churches of Balkans especially for the Greek Orthodox Patriarchate in Istanbul.
Book Chapters by Nihat Durak
Books by Nihat Durak
The main subject matter of the introductory chapter of this book is on importance of subject, the methodology of this, the thing aimed by this study and fundamental sources that are based for this investigation.
The name of this church, its origin, its historical development, its present situation, and its fundamental properties were told in the first chapter named as “Syrian Orthodox Church”.
In the second chapter named as “ Fundamental Properties of Worshipping in the Syrian Orthodox Church “, the subject were on the concepts of the worshipping, praying, temple, language used in worship, worship - music relation, direction (“Kıblah”) in the worship, the place of the Old and New Testament”. Besides these, the materials and wares used in worshipping and the internal structure of the church and sections in worship are introduced to the reader.
In the third chapter, the praying (“Slutho”), fasting, diet, holy visit, a tenth tax to church, alms, religious days and holydays were mentioned.
The sacraments in the Syrian Orthodox Church are the subject of the fourth chapter. Under this title, after the concept of the sacraments were explained in general, the scarements related to the babtism, confirmation, reconciliation and confession, communion (eucharist), order, wedding (marriage) and unction were explained in detail according to its theory and ways of practice.
The work ends by a conclusion chapter in which a general final evaluation of the book is given.
In the annexes section, the pictures and photos of monasteries and churches, the pictures related to the inside and outside of churches, like the bell tower, and the photos of wares and materials used in the worship which has a special importance in Syrian Orthodox Church prays are given.
of Franz Boas (1858-1942). Ethnologic data during and before Lowie's era was being
provided from the secondary sources by explorers, voyagers, missionaries and
inadequately educated persons. Same as his master Boas, Lowie also believed that
such data should be obtained at firsthand through field work. As a person with
urban habits, it is quite interesting that Lowie worked on field studies in remote and
exceptionally arduous zones. No other American anthropologist enhanced the
methods and principles of field work as much as him. He made also theoretical
contributions to anthropology in addition to the field works. He expressed his views
on anthropology, ethnology and cultural anthropology in his books titled Culture
and Ethnology, Primitive Society, Primitive Religion, An Introduction to Culture
Anthropology, The History of Ethnological Theory. He pursued his interest in
Germany and the German society with his book called The German People: A Social
Portrait to 1914. Interested in political philosophy as well, Lowie discusses his views
on this topic, in his book, The Origin of the State.
Preslavlı Aziz Naum (830-910)’a dayandırır. Fatih Sultan Mehmet (1451-1481) İstanbul’u fethi sonrası, İstanbul Rum Ortodoks Patrikliği’nin yetki alanını Balkanlar’ın tamamına teşmil etmesiyle, tüm etnik Balkan patriklikleri gibi Ohri Başpiskoposluğu da lağv edilir. Bu durum Sokollu Mehmet Paşa (1506-1579)’nın Rumeli Beylerbeyi iken 1557’de tekrar Ohri Başpiskoposluğu’nun açılışına müsaade edişine kadar sürer. XIX. yy.’da yaygınlaşan milliyetçilik akımları neticesinde bir kısmı otonom bir kısmı otosefal milli kiliselere sahip olmayı başaran Balkan milletleri üzerinde İstanbul Rum Ortodoks Kilisesi nüfuzunun bir kısmını kaybeder. Bu yüzyılda Osmanlı hâkimiyetindeki Balkanlar’da bir millet meşruluğunu ispat için kendisine ait milli bir kilisenin varlığını elzem görmeye
başlar. Bu o denli yaygın bir eğilim haline gelir ki, sosyalist bir yönetim
anlayışına sahip Yugoslavya bile bir Makedon millî kimliği oluşturabilmek için benzer bir yönteme başvurarak Soğuk Savaş döneminde Makedonya Milli Ortodoks Kilisesi’ni kurar. Ekim 1958'de Ohri’de düzenlenen Ruhbanlar-Laikler Asamblesi’nde, Ohri Başpiskoposluğu tekrar ihdas edilir. Sonrasında diğer Ortodoks kiliselerin yolunu takiben “Makedon Ortodoks Kilisesi” adıyla otonom bir kilise haline gelir. 1963’te düzenlenen bir başka asamblede alınan kararla otosefalliğini
ilan eder. Ancak bu kararı tanımayan Sırp Ortodoks Kilisesi, Makedon
Ortodoks Kilisesi’nin özerk (otonom) statüsünde ısrar ederken, Makedon Ortodoks Kilisesi tam bağımsızlık, yani otosefali talep eder. Nihayet 1967'de Ohri'deki Ruhbanlar-Laikler Asamblesi’nde katılımcılar, Ohri Başpiskoposluğu’nu Otosefal Makedon Ortodoks Kilisesi olarak ihya ve ihdas etmeye karar verir. Makedon Ortodoks Kilisesi’nin otonomisi ve otosefalliği başta İstanbul Rum Ortodoks Kilisesi olmak üzere hemen hemen tüm Balkan milli kiliseleri nazarında tartışmalı bir konudur.
Abstract: Christianity find the facility of propagation in Macedonia on
the occasion of travels by Paulus (5-64/67) in I’st century. Institutionalization of Orthodoxy in today’s context was realized by means of Ohrid Archiepiscopric which was founded by East Roman Emperor Justinianus I (527-565). Macedonian Orthodox Church attributes its provenance to St. Naum (830-910) and St. Clement of Ohrid (83?-916) who were the students of brothers St. Cyril (827-869) and St. Methodius (815-884) who are the devisers of Cyrillic alphabet in IX. century. Following the conquest of Istanbul by Mehmet II (1451-1481), with the extension of jurisdiction of Greek Orthodox Patriarchate in Istanbul in Balkans, the Archiepiscopric of Ohrid had been abolished like all ethnic patriarchates in Balkans. This situation ends with the allowance to the reinstitution of an archiepiscopric in Ohrid by Sokollu Mehmed Paşa (1506-1579) during his post as Beylerbeyi of Rumeli in 1557. Greek Orthodox Patriarchate in Istanbul loses most of its authority on Balkan nationalities who accomplishes to have national churches which were autonomous or autocephalus following nationalist movements that became popular in XIX. century. In this century, a nationality considers the existence of a national church as indispensible,
in Balkans under Ottoman dominance. This tendency becomes so extensive that even Socialist Yugoslavia constitutes Macedonian National Orthodox Church in Cold War period in order to effectuate a Macedonian national identity. During the Assembly of Clergy-Laity organized in Ohrid in October 1958, Archiepiscopric of Ohrid had been reeastablished. Thereafter, becomes an autonomous church with the title of Macedonian Orthodox Church in pursuit of other orthodox churches and declares autocephaly with an ordinance by another
Assembly in 1963. Serbian Orthodox Church who repudiates this ordinance, insists on the autonomous status for Macedonian Orthodox Church against the demand for autonomy. Finally, the participants of an Assembly of Clergy-Laity in Ohrid in 1967, had taken a decision to reclaim and create the Archiepiscopric of Ohrid as Macedonian Orthodox Church with the status of autocephaly. Autocephaly
and autonomy of Macedonian Orthodox Church is a contradictory
case in the sight of most national churches of Balkans especially for the Greek Orthodox Patriarchate in Istanbul.
The main subject matter of the introductory chapter of this book is on importance of subject, the methodology of this, the thing aimed by this study and fundamental sources that are based for this investigation.
The name of this church, its origin, its historical development, its present situation, and its fundamental properties were told in the first chapter named as “Syrian Orthodox Church”.
In the second chapter named as “ Fundamental Properties of Worshipping in the Syrian Orthodox Church “, the subject were on the concepts of the worshipping, praying, temple, language used in worship, worship - music relation, direction (“Kıblah”) in the worship, the place of the Old and New Testament”. Besides these, the materials and wares used in worshipping and the internal structure of the church and sections in worship are introduced to the reader.
In the third chapter, the praying (“Slutho”), fasting, diet, holy visit, a tenth tax to church, alms, religious days and holydays were mentioned.
The sacraments in the Syrian Orthodox Church are the subject of the fourth chapter. Under this title, after the concept of the sacraments were explained in general, the scarements related to the babtism, confirmation, reconciliation and confession, communion (eucharist), order, wedding (marriage) and unction were explained in detail according to its theory and ways of practice.
The work ends by a conclusion chapter in which a general final evaluation of the book is given.
In the annexes section, the pictures and photos of monasteries and churches, the pictures related to the inside and outside of churches, like the bell tower, and the photos of wares and materials used in the worship which has a special importance in Syrian Orthodox Church prays are given.