First observation of the Λ0 b → Λ+ c D− s K+K− decay and search for pentaquarks in the Λ+ c D− s system

The Λ0 b → Λþ c D− s KþK− decay is observed for the first time using the data sample from proton-proton collisions recorded at a center-of-mass energy of 13 TeV with the LHCb detector, corresponding to an integrated luminosity of 6 fb−1. The ratio of branching fraction to that of Λ0 b → Λþ c D− s decays is measured as 0.0141 0.0019 0.0012, where the first uncertainty is statistical and the second systematic. A search for hidden-charm pentaquarks with strangeness is performed in the Λþ c D− s system. No evidence is found, and upper limits on the production ratio of Pccs¯ ð4338Þ0 and Pccs¯ ð4459Þ0 pentaquarks relative to the Λþ c D− s final state are set at the 95% confidence level as 0.12 and 0.20, respectively

Death and Dying in Orthodox Liturgy

The Orthodox Church is known for its liturgical aesthetics. The rich liturgical cycle consists of several liturgical offices celebrated throughout the year, complete with icons, chant, polyphony, and powerful ritual gestures. The Divine Liturgy is the external symbol of the typical Orthodox liturgy. The liturgical celebration profoundly shapes the inner and outer lives of the liturgical participants, as liturgy is a constant and repetitive rehearsal of dying and rising to new life. This article examines the most salient patterns and instances of dying and rising to new life in Orthodox liturgy and concludes with a reflection on how engaging this process might have a greater impact on the daily lives of Orthodox Christians today

La Voz de Liébana revista quincenal de intereses generales: Año XXVIII Número 914 - 15 enero 1931

Orthodox scholars have come to address issues of global concern regarding science, faith, politics, and moral issues; they have pursued interdisciplinary studies and ecumenical theology. After participating in topical sessions scheduled throughout the day and the inevitable unplanned meetings over coffee and breakfast, the entire assembly of conference attendees would walk from the hotel to the cathedral to visit the museum, behold a special icon exhibit from Ukraine, and enjoy the hospitality of the local church. [...]we recognized the absence of four Churches from the Crete gathering

Eastern Orthodox Spaces in America

Abstract Eastern Orthodox architecture in America is diverse and draws from a variety of sources. Church buildings typically follow one of three patterns. The immigrant church model features architectural configuration that resembles the models from a community’s native homeland. Orthodox America experienced a wave of liturgical renewal in the second half of the twentieth century, and those principles inspired modifications in the architectural style for many parishes, contributing to the shape of the liturgical renewal model. Existing Christian styles influenced the Orthodox architectural form identified as the American church model. This chapter presents examples of each of the three models while discussing parallel patterns such as semipermanent missions and structures inspired by specific historical models.</jats:p

The Orthodox Church in Ukraine: A Century of Separation

“Based on in-depth archival research, this study brings to light various neglected aspects of Ukrainian church history, casting into a sharp relief the connections between the issues of language, state independence, and church governance. The story that emerges is narrated with considerable nuance, elegance, and lucidity.” —Paul Gavrilyuk, University of St. Thomas The bitter separation of Ukraine’s Orthodox churches is a microcosm of its societal strife. From 1917 onward, church leaders failed to agree on the church’s mission in the twentieth century. The core issues of dispute were establishing independence from the Russian church and adopting Ukrainian as the language of worship. Decades of polemical exchanges and public statements by leaders of the separated churches contributed to the formation of their distinct identities and sharpened the friction amongst their respective supporters. In The Orthodox Church in Ukraine, Nicholas Denysenko provides a balanced and comprehensive analysis of this history from the early twentieth century to the present. Based on extensive archival research, Denysenko’s study examines the dynamics of church and state that complicate attempts to restore an authentic Ukrainian religious identity in the contemporary Orthodox churches. An enhanced understanding of these separate identities and how they were forged could prove to be an important tool for resolving contemporary religious differences and revising ecclesial policies. This important study will be of interest to historians of the church, specialists of former Soviet countries, and general readers interested in the history of the Orthodox Church