Zeitschriftenartikel zum Thema „Church of Christ (Lancaster, Mass.)“
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1
Czaja, Arkadiusz Mirosław. „SELECTION OF ISSUES CONCERNING THE SACRAMENT OF THE HOLY EUCHARIST IN THE VALID CANONICAL LEGISLATION“. Review of European and Comparative Law 2627, Nr. 34 (31.12.2016): 89–106. http://dx.doi.org/10.31743/recl.4983.
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The Most Holy Eucharist commemorates the agony, death and rising from the dead of the Son of God. The Eucharist is one of the most venerable and the most blessed sacraments which Jesus Christ appointed for man. Christ Himselfis contained in the sacrament. The Holy Eucharist is the source of life for the Church and it enables the Church to grow spiritually. Furthermore, the sacrament of the Eucharist constitutes the Church and determines its missionary purposes.Therefore, every Catholic should be aware of the fact he/she is obliged to take an active part in Holy Mass on Sunday and the Holy Days of Obligation, if they want to follow Jesus Christ faithfully in their life and fulfill the duties resultingfrom the call, in a manner corresponding to their vocation.
2
Ptak, Robert. „Ofiara eucharystyczna w życiu Kościoła“. Sympozjum 26, Nr. 1 (42) (Juni 2022): 137–47. http://dx.doi.org/10.4467/25443283sym.22.008.15822.
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Najświętsza Eucharystia, w której sam Chrystus Pan jest obecny, ofiarowuje się i jest spożywany, daje prawdziwe życie i wzrost założonemu przez Niego Kościołowi. Sakrament Eucharystii w jego wymiarze ofiarniczym uobecnia jedyną ofiarę Chrystusa Zbawiciela, która dokonała się w Misterium Paschalnym. Kościół jako Mistyczne Ciało Chrystusa w każdej celebracji eucharystycznej sprawowanej we wspólnocie wiernych buduje duchową więź określaną jako communio. Ofiara eucharystyczna staje się dla wiernych w ich codziennym życiu ofiarą Mszy Świętej. Eucharistic sacrifice in the life of the Church The Holy Eucharist, in which Christ the Lord Himself is present, offered and eaten, gives true life and growth to the Church founded by Him. The sacrament of the Eucharist, in its sacrificial dimension, makes present the one sacrifice of Christ the Savior which was accomplished in the Paschal 138 ks. Robert Ptak SCJ Mystery. The Church, as the Mystical Body of Christ, in every Eucharistic celebration celebrated in the community of the faithful, builds a spiritual bond known as communio. The Eucharistic Sacrifice becomes for the faithful in their daily lives a sacrifice of the Holy Mass.
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Mieczkowski, Janusz. „Msza święta trydencka“. Ruch Biblijny i Liturgiczny 61, Nr. 3 (30.09.2008): 165. http://dx.doi.org/10.21906/rbl.358.
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After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.
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Morrison, John D. „John Calvin's Christological Assertion of Word Authority in the Context of Sixteenth Century Ecclesiological Polemics“. Scottish Journal of Theology 45, Nr. 4 (November 1992): 465–86. http://dx.doi.org/10.1017/s0036930600049310.
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The late medieval synthesis reflected in the Fourth Lateran Council (1215) generally and in the doctrine of transubstantiation in particular established an understanding of the nature of the church and authority that was to be varied and wide in its effects. Transubstantiation as doctrine and as coalescor of Church worship laid the groundwork for a particularly formative understanding of the ekklesia of Christ. It issued in a view of immanental, divine authority and grace that would come to manifest itself in the indulgences, the treasury of merits, invocation of saints, relics, etc. To be critical of the Mass was to bring into question the entire hierarchy of the Church and its authority on earth. In this context of strong ecclesiological authority, God was reckoned primarily as immanent and immediate through the papal head. In the face of this development, John Calvin asserted that Christ, as center of all true Christian reality, is the necessary focus and the preeminent authority in and to the Church through the Word of God, the Scriptures.
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Jones, Christopher A. „The Origins of the "Sarum" Chrism Mass at Eleventh-Century Christ Church, Canterbury“. Mediaeval Studies 67 (Januar 2005): 219–315. http://dx.doi.org/10.1484/j.ms.2.306520.
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Wasielewski, Ks Rafał. „Niedzielna Eucharystia, jej znaczenie w historii i we wspólnocie Kościoła“. Łódzkie Studia Teologiczne 31, Nr. 3 (11.10.2022): 269–84. http://dx.doi.org/10.52097/lst.2022.3.269-284.
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The article presents the sacrament of the Eucharist in the perspective of Sunday, because this sacrament is the source of the whole Christian life, and the Church lives thanks to the Eucharist (Ecclesia de Eucharistia vivit). It presents an overview of the major changes in the liturgy and the theology of the Holy Mass on Sunday, as well as the value of Sunday for the People of God. The liturgy, especially the Sunday liturgy, is not a theological treatise or a scientific lecture, but a celebration of the mystery of Christ, that is, the action of God himself together with the gathered People of God. It is an authentic confession of faith and a sign of belonging to the Church of God and union with him. The faithful, when they do not understand the spirit and meaning of the rites, withdraw, sometimes looking for other forms of religiosity. Therefore, there is a need to encourage, educate and prepare them for a fuller participation in the Sunday liturgy, which is, after all, of fundamental importance for the life of the Church and its individual members. It is the liturgy that effectively creates communion and educates to communion. The liturgy, especially the Sunday liturgy, lived in the full communion of the Church, reveals the entire mystery of Christ, from the Incarnation and Nativity to the Ascension and Pentecost, and the expectation of the blessed hope and coming of Christ. It is the realization of God’s plan of salvation and the continuation of the history of salvation to which all are called.
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Paulet, Lucian. „Yves Congar’s Vision of the Role of the Holy Spirit Regarding the Unity of the Church: 1953-1971“. DIALOG TEOLOGIC XXVI, Nr. 51 (01.06.2023): 119–34. http://dx.doi.org/10.53438/zzao1631.
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This article is a follow-up of a previous study: “The Holy Spirit as the Principle of Ecclesial Unity in Yves Congar’s Early Writings,” which concluded that “Congar never understood unity as uniformity, but after 1946-1947, he became increasingly attentive to diversity and even defined the visible unity of the Church as communion”. It was only natural to continue the research on the same topic with the subsequent writings of Congar. Therefore, this article presents how Congar’s vision on the role of the Holy Spirit regarding the unity of the Church developed between 1952 and 1971. Which are some of his discoveries on the topic? Which are the factors that contributed to the development of his thinking during this period of time? Did his overall vision of the Church change?—these are some of the main questions that this article will try to answer. “Le Saint-Esprit et le Corps apostolique, réalisateurs de l’oeuvre du Christ” (1952) opened a period when Congar emphasized a certain freedom of the Spirit with regard to the institutions of the Church (not with regard to the mission of Christ). This period included for Congar a discovery of diversity in the Church, the charisms of the Spirit, the status and role of the faithful, of the relation of the Church to the world, the rediscovery of the eastern tradition, the beginnings of a rediscovery of the Reform, a wide awareness of the modern ‘secular’ world. In Congar’s words, this was for him a period of “a mass sortie from the ghetto, which could also be called an emergence from the era of Constantine or of the Counter-Reformation with its largely polemical outlook.”
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Alves da Cunha, João. „The Cathedral of Straw“. Actas de Arquitectura Religiosa Contemporánea 3 (02.10.2015): 228–33. http://dx.doi.org/10.17979/aarc.2013.3.0.5106.
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This communication reflects on the great Eucharistic celebrations held occasionally by the Church in public places and proposes some guidelines to its development. To do this, it uses the examples of the Masses held by Benedict XVI in Valencia and Lisbon, the Mass by Pope Francis in Lampedusa and finally a Mass celebrated in Fatima by Jesuits General Father Adolfo Nicolás sj. Through these cases is visible how a poor and simple construction generated by a humble architecture can be as beautiful and noble as the richest, but more importantly, its testimony of Christ becomes considerably more credible.
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Kilanowicz, Ryszard. „Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku“. Ius Matrimoniale 30, Nr. 2 (15.04.2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church.
The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man.
The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.
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Ranubaya, Fransesco Agnes, Nikodemus und Yohanes Endi. „Inkulturasi Dan Pemaknaan Misa Imlek Dalam Gereja Katolik“. Kamaya: Jurnal Ilmu Agama 6, Nr. 1 (17.01.2023): 27–40. http://dx.doi.org/10.37329/kamaya.v6i1.2111.
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The focus of this research is the Inculturation and meaning of Chinese New Year in the Catholic Church. The population of Indonesia consists of various tribes, religions and races. This shows the heterogeneity in Indonesia. Among the ethnic groups in Indonesia is the Chinese. In Chinese culture, the author discusses the meaning of thanksgiving for Chinese New Year celebrations. Thanksgiving is contained in the celebrations such as: the meaning of chinese new year mass in liturgy, the meaning of eating together, the meaning of chinese new year in the catholic church, and the church gives space; chinese new year inculturation. New year celebrations in China are symbolic rituals that adherents believe can bring blessings and happiness in the coming year. The purpose of the study was to determine the location of the inculturation of the celebration of Chinese New Year mass in the Catholic Church, understanding the meaning of inculturation and understanding of the celebration of Chinese New Year in the Eucharist. The findings in this research are contained in a framework that describes the reality of the meaning of the Inculturation of Chinese New Year Mass in the Catholic Church as a celebration of gratitude. The results of this study form the basis for the implementation of the Catholic Incutoration today. The author hopes to help, add human insight to Chinese New Year culture. The way of viewing and responding to an event spiritually has long existed and is part of the cultural tradition in Asia. So that Inculturation gives life to the Church filling and edifying with the light of faith, of Christ in the unity of Church tradition. This research is very relevant to today's situation, especially for the younger generation to get to know the various cultures that are integrated into the Church tradition as a unique and meaningful unity of faith.
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Domaszk, Arkadiusz. „Nowe horyzonty misji „Ad gentes” – normy prawa kanonicznego“. Prawo Kanoniczne 53, Nr. 1-2 (09.01.2010): 21–40. http://dx.doi.org/10.21697/pk.2010.53.1-2.02.
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The mission of Church directed to non- believers didn’t finish. It still lasts. The mission ad gentes is topical, because 4 million people hadn’t believed in Jesus Christ. Also series of Magisterium of the Church documents from the last decades affirm the need to continue missionary work, including traditional distinguishing countries or missionary areas. At the same time the change of the modern world significantly influence on other parallel picture of the mission ad gentes. The processes of developing large cities and agglomerations as well as migrations of people constitute new challenge to Church and its Gospel ministry. These are new horizons of the mission ad gentes. Also the world of social mass media and other cultural areopaguses of the modern world belong to those new missionary spaces. The missionary work of Church (ad gentes) is present for a long time in common law (e.g. The Code of Canon Law 1983 and numerous instructions about above mentioned) and in particular law. Whereas the issue considering new missionary horizons, pointed out in Magisterium of the Church documents, is only partly regulated by the canon law. Pastoral activities have to respond to new challenges (large cities and the migration) as well as to presence of non- Christians in traditionally Christian countries. The Church uses social mass media in evangelization. It finds it response additionally in the canon law. The idea (on a legal ground) of introducing the Gospel into the media environment or other cultural spaces is less noticeable.
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Warr, Cordelia. „In persona Christi“. Bulletin of the John Rylands Library 95, Nr. 2 (01.09.2019): 135–56. http://dx.doi.org/10.7227/bjrl.95.2.7.
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Within the Catholic Church from around the tenth century onwards, liturgical gloves could be worn on specific occasions by those of the rank of bishop and above. Using a pair of seventeenth-century gloves in the Whitworth as a basis for further exploration, this article explores the meanings ascribed to liturgical gloves and the techniques used to make them. It argues that, within the ceremony of the mass, gloves had a specific role to play in allowing bishops to function performatively in the role of Christ.
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Pochwat, Józef. „Dzień Pański w nauczaniu św. Cezarego z Arles w świetle studium jego "Kazań do ludu"“. Vox Patrum 60 (16.12.2013): 245–62. http://dx.doi.org/10.31743/vp.3990.
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Speaking about the Lord’s Day, saint Caesar of Arles († 543) explains to the faithful the importance of this day and other religious holidays. Going to church has a social dimension and clearly distinguishes Christians from Pagans. Bishop of Arles attaches much importance to the fact that Christians systematically and regularly attend church services, care about punctuality and do not leave the church before the end of the Mass. St Caesar, being an experienced pastor, instructs the faithful how to behave in the church. He shows the difference between Christianity and Paganism. Christians celebrate on Sunday, Pagans on Thursday in honour of Jupiter. He asks the faithful not to conduct any court cases on Sunday and abstain from work. Bishop of Arles put the Eucharist in the centre of the Lord’s Day. He teaches that the Eucharist is true Body and Blood of Christ. He points out that the Holy Communion is like medicine for a human being, for his body and his soul, hence the concern of the Bishop so that faithful receive the Eucharist with a pure heart. A necessary condition for receiving of the Eucharist is to forgive a neighbour.
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Mrasori, Naser, und Naim Kryeziu. „Similarities and Comparisons Between Stefan Zweig’s ‘Last Mass in St. Sophia’s Cathedral’ and Ismail Kadare’s ‘Saint Sophia’s Church’“. Theory and Practice in Language Studies 13, Nr. 6 (01.06.2023): 1337–42. http://dx.doi.org/10.17507/tpls.1306.01.
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Zweig’s contribution in Albanian literature comes from the effort of well-known Albanian intellectuals and translators, which in turn has inspired and influenced prominent figures in Albanian literature and culture. This paper focuses on the inspirations, similarities and differences between ‘Last Mass in the Cathedral of St. Sophia’ by the German author Stefan Zweig, who is one of the authors most frequently translated into Albanian, and ‘The Church of St. Sofia’ by the famous Albanian author, Ismail Kadare. The paper provides solid arguments demonstrating the interesting parallels between the theme, plot and motives in the two stories that depict the same historical event, the conquest of Constantinople and the invasion of Ottoman soldiers into the capital of the Byzantine Empire. Particularly, they emphasise the Church of Saint Sophia, the Sultan’s amazement at its beauty, the conversion of the Church into a mosque and the covering of the Christian elements, the faces of the saints and especially ‘those of Christ and Saint Mary’. Furthermore, icons and elements of historical and religious Christian significance, the fall of the Cross and the altering of the direction of prayers according to religious affiliation are also depicted. Thus, it may be said that great writers, such as Zweig and Kadare, do not have any regularity in where and when they appear. Hence, the connections and literary similarities, whether accidental or a sign of inspiration and influence, can be found in their works, as in many other authors of world literature.
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Vanberkum, Anthony. „An Act of Christ and the Church: The Order of Mass with the Participation of Only One or No Minister“. Jurist: Studies in Church Law and Ministry 80, Nr. 1 (2024): 85–119. http://dx.doi.org/10.1353/jur.2024.a929953.
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abstract: A minor innovation of the 1970 Missale Romanum was its inclusion of two distinct Orders of Mass: the Ordo Missae cum populo and the Ordo Missae sine populo . Both of these ordines remain in the current Missale Romanum , with a few alterations. This duplication of ordines Missae was a novelty in three respects. First, the Consilium for the reform of the liturgy interpreted Sacrosanctum Concilium to call for a division of forms of Mass based on the presence or absence of the participation of the people, rather than on the presence or absence of singing, as had been the case previously. Second, the Missale Romanum as revised by Pope Pius V had used the same rubrics regardless of the size of the congregation, focusing rather on the role of the server. Third, the new Institutio generalis Missalis Romani lays out specific rubrics for the priest celebrating alone, something which previously had not been provided for in any substance. These rubrics do, however, still require further elaboration to be made practical, and this article applies the principles discerned from the revision process leading to the Ordo Missae sine populo to arrive at an interpretation of the current rubrics for a priest who celebrates Mass alone.
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Brown, Gavin. „The Two Bodies of Christ: Communion Frequency and Ecclesiastical Discourse in Pre–Vatican II Australian Catholicism“. Church History 79, Nr. 2 (18.05.2010): 359–409. http://dx.doi.org/10.1017/s0009640710000077.
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Today, most Catholics attending Mass come forward to receive communion as a matter of course. But this fact actually belies a very long history of low communion frequency and an institution's often losing struggle to have Catholics regularly receive the body of Christ. Already by the end of the fourth century, communion frequency in the Church, both East and West, had declined rapidly. Thereafter, outside small circles of especially devout communicants, communion at Mass remained for most Catholics an infrequent act. Yet during the mid-twentieth century, in the space of just a few decades, this situation showed signs of quite dramatic reversal. In the nineteenth century in Australia, average communion frequency among most practising Catholics was relatively nominal—perhaps three or four times a year was typical. On the eve of the Second Vatican Council, however, most Catholics in Australia were partaking of communion fortnightly and even weekly. Why this shift? What happened in the course of a generation which turned around a situation spanning many centuries in the Church's tradition of eucharistic worship?
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Słotwińska, Helena. „The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Children’s Baptism“. Religions 13, Nr. 6 (06.06.2022): 512. http://dx.doi.org/10.3390/rel13060512.
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The topic of the article “The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Baptism for Children” deals with the sacraments in the Catholic Church, particularly baptism as the first of the seven sacraments. As signs, sacraments are also meant to instruct, and indeed they do, for the meaning and grace of baptism are made clear in the rites of its celebration Union with Christ leads to confession of faith in the One God: Father, Son and Holy Spirit. The profession of faith, closely related to baptism, is eminently Trinitarian. The Church baptises: “In the name of the Father and of the Son and of the Holy Spirit” (Matt. 28,19), the Triune God to whom the Christian entrusts his life.The basis for analyzing the rites of baptism will be the Order of Baptism for Children during mass, which contains very important instructions that can be grouped into three points: (1) instructions about God the Father, (2) instructions about the essence of baptism and its importance for the parish and the baptized, (3) instructions about the duties of the baptized and their parents and godparents. In the sacraments God occupies the central place, and the sacrament of baptism, by instructing about God the Father, the first issue, brings closer three fundamental truths about God: (a) God’s initiative in the salvation for man, (b) God’s omnipotence (universal, loving and mysterious), and (c) God’s goodness. The second issue deals with: (a) the essence of baptism based on the terms given in the Rite of Receiving the Children (baptism, faith, the grace of Christ, admission to the Church, and eternal life); (b) the meaning of infant baptism for the parish community; and (c) the meaning of baptism for the child. Likewise, the third issue is also divided into two parts, with an instruction (a) on the duties of the baptized and (b) the duties of baptized children, parents and godparents.
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Lucas, Phillip Charles. „New Religious Movements and the "Acids" of Postmodernity“. Nova Religio 8, Nr. 2 (01.11.2004): 28–47. http://dx.doi.org/10.1525/nr.2004.8.2.28.
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Most scholars of new religious movements (NRMs) have tended to ignore the critiques of contemporary culture offered by postmodern theorists. This article attempts to show how several of these critical perspectives can offer innovative conceptual tools with which to analyze growth, change and "distortion" in these movements. The specific elements of postmodernity considered include: 1) hyper-pluralism, globalization, and the radical relativization of truth claims characteristic of postmodernity; 2) postmodernity's "domination of simulation," by which human experience comes to be increasingly mediated by synthetic images produced and disseminated by the mass media; and 3) ephemerality and the contraction of time characteristic of postmodernity. Two NRMs, Christ the Savior Brotherhood and Church Universal and Triumphant, are used as case studies to demonstrate the utility of these three postmodern conditions in interpreting developments in new religions.
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Hale, Frederick. „Spiritual Succor or Sacrilege? British Catholic Responses to and Interpretations of Wagner’s Parsifal“. Catholic Historical Review 110, Nr. 1 (Januar 2024): 21–46. http://dx.doi.org/10.1353/cat.2024.a921693.
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Abstract: Scholarly knowledge about the interplay of Wagnerian opera and British church history has advanced on an uneven front and has yet to reach lofty heights. Relatively little has been published about how Parsifal , Richard Wagner’s final and arguably most religious opera, was perceived in the United Kingdom. The present study begins to fill that gap by investigating how a spectrum of British Catholics diversely debated such crucial themes as the extent to which Parsifal was a Christian work, the possible mimesis of the Mass in the Holy Grail scenes, the construction of the title character as a symbolic Christ figure, and whether the staging of this work, whose spiritual content was widely acknowledged, could appropriately be performed in a secular setting like the Royal Opera House at Covent Garden.
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Dorn, Jacob H. „“In Spiritual Communion”: Eugene V. Debs and the Socialist Christians“. Journal of the Gilded Age and Progressive Era 2, Nr. 3 (Juli 2003): 303–25. http://dx.doi.org/10.1017/s1537781400000438.
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He had only seen Debs three times, met him twice, and really talked to him once, but when Debs died in 1926, John Haynes Holmes, pastor of New York City's Community Church (Unitarian), himself a distinguished civil libertarian and social reformer, announced that he loved Debs deeply and “honored him above all other men now alive in America.” Why did many people share that love of Debs, and others hate him, Holmes asked. In both cases the answer was Debs' own outflowing love, which common folks cherished but the rich and powerful saw as a threat to the established order. Exactly the same answer explained reactions to Jesus. Holmes spoke at a mass meeting in Debs' memory at the Madison Square Garden and converted a Sunday service at the Community Church into “a public memorial” to Debs: “I shall take his life as my text,” he wrote Theodore Debs, “use his writings for Scripture reading, and place in the pulpit a full-sized copy of Louis Mayer's bust, draped with the Red flag.” Waxing poetic, Holmes had Christ receive Debs into heaven with these words:
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Fisher, Albert L. „Voluntary Labor, Utah, the L.D.S. Church, and the Floods of 1983: A Case Study“. International Journal of Mass Emergencies & Disasters 3, Nr. 3 (November 1985): 53–74. http://dx.doi.org/10.1177/028072708500300304.
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National attention was focussed on Utah in the Spring of 1983 when an abnormally deep snowpack in the mountains combined with abrupt, very warm weather to cause sudden, severe flooding along the state's densely populated Wasatch Front. Public officials were not prepared for what happened and they could not control the crisis generated problems with their own resources. A large, efficient, volunteer labor force was needed immediately to prevent serious flooding from becoming a disaster. The extensive media attention given to Utah during this period looked mostly at the way public officials and the people responded to the crisis. This is a report of voluntary labor and the floods of 1983 in Utah, The only public, semipublic, or private organization that could provide the number of volunteer workers that were necessary during the crisis period and supervise the workers adequately was the Church of Jesus Christ of Latter-day Saints (L.D.S.). The traditions, attitudes, and organization of the L.D.S. Church as they are important to the immediate delivery of large numbers of volunteer workers, equipment, and supervisors in an emergency period are investigated in this paper. The relationships between government in Utah and the Church are also examined to explain why the Church is relied on to supply the voluntary labor force for any mass emergency in Utah and how this is accomplished. The question is also addressed of whether or not the Utah experience would be either appropriate or transferable to any other area. There might he something to be learned from Utah that could aid disaster work elsewhere.
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Mann, Kristin Dutcher. „Christmas in the Missions of Northern New Spain“. Americas 66, Nr. 03 (Januar 2010): 331–51. http://dx.doi.org/10.1017/s0003161500005769.
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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jémez today, although the roasting of corn and drawings on the fireplace walls have been replaced by the exchange of gifts and watching television, some seasonal customs continue. Pine logs for communal bonfires rest neatly in square piles in front of each home. Christmas Eve bonfires attract the newborn Infant Jesus, and children gleefully play and dance around them. When the fires die out, the Hemish return to their homes to await midnight mass. After mass at the church, worshipers follow the newborn Infant in procession through the community. The next morning, as the first rays of daylight become visible in the east, animal dancers appear on the hilly skyline to the east and southwest. By the time the sun leaves the eastern horizon, the animals have arrived in the village, gathering in front of the drummers, who sing welcoming songs. The people arrive to welcome the animals, who process to the plaza, where they dance all day.
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Mann, Kristin Dutcher. „Christmas in the Missions of Northern New Spain“. Americas 66, Nr. 3 (Januar 2010): 331–51. http://dx.doi.org/10.1353/tam.0.0214.
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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jémez today, although the roasting of corn and drawings on the fireplace walls have been replaced by the exchange of gifts and watching television, some seasonal customs continue. Pine logs for communal bonfires rest neatly in square piles in front of each home. Christmas Eve bonfires attract the newborn Infant Jesus, and children gleefully play and dance around them. When the fires die out, the Hemish return to their homes to await midnight mass. After mass at the church, worshipers follow the newborn Infant in procession through the community. The next morning, as the first rays of daylight become visible in the east, animal dancers appear on the hilly skyline to the east and southwest. By the time the sun leaves the eastern horizon, the animals have arrived in the village, gathering in front of the drummers, who sing welcoming songs. The people arrive to welcome the animals, who process to the plaza, where they dance all day.
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Pestilli, Livio. „On Two Overlooked Details in Leonardo da Vinci’s Adoration of the Magi“. Zeitschrift für Kunstgeschichte 83, Nr. 3 (25.09.2020): 409–21. http://dx.doi.org/10.1515/zkg-2020-3008.
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AbstractThis article focuses on two features of Leonardo’s Adoration of the Magi made more readable after its restoration: the old man behind the Virgin and the object painted in front of him. In contrast to previous interpretations, it is argued that the old man does not represent St. Joseph. Rather, it is St. Donatus, patron saint of the Canons Regular of St. Augustine who commissioned the altarpiece for their church of San Donato a Scopeto. If, as argued, the garment he wears is a chasuble, the object in front of him a wine vat and the vessel he holds a pyx, then the painting referenced both the theme of the Adoration of the Magi and the patron saint’s miracle of the mass while telescoping in a visual prolepsis the beginning and the end of the Christ Child’s redeeming mission.
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Greatrex, Joan. „Marian Studies and Devotion in the Benedictine Cathedral Priories in Later Medieval England“. Studies in Church History 39 (2004): 157–67. http://dx.doi.org/10.1017/s0424208400015060.
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On 15 November 1407, in the monastic infirmary of Christ Church, Canterbury, Thomas Wykyng breathed his last with a prayer for the intercession of the Virgin Mary on his lips. The brethren in attendance, so the memoir continues, were convinced that at the moment of his departure the Blessed Virgin summoned him to herself (‘ad se evocavit’) because next to his trust in God he had always placed supreme confidence in her. He was remembered as a model monk who had served his turn in many offices including those of cellarer, sacrist, novice master, and warden of Canterbury College, Oxford. To the many young monks who owed their instruction in the celebration of mass to him he strongly recommended that this same prayer be included as part of their personal devotions as they stood at the altar.
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Stamper, Amber M. „Building the Narrow Gate: Digital Decisions for Christ and the Draw of Rhetorical Space“. Journal of Religion, Media and Digital Culture 3, Nr. 2 (06.12.2014): 116–51. http://dx.doi.org/10.1163/21659214-90000054.
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For evangelicals, the allure of mass media evangelism has always been the potential to reach ever-more-distant “unsaved” populations across the globe. However, as the print and broadcast revolutions quickly revealed, targeting individuals’ needs and developing a sense of personal intimacy between evangelists and audience via these media proved a perpetual challenge. The digital revolution transformed this relationship: the interactive capabilities of the Internet and the ability to inexpensively target niche audiences re-shaped mass media evangelism. However, a close examination of evangelistic practices online reveals that, in fact, this latest “revolution”—rather than representing entirely novel ground—actually more closely approximates the type of evangelism that has taken place in brick and mortar churches and non-virtual environments since Christianity’s origins. The concept of “rhetorical space”—drawn from rhetorician Roxanne Mountford’s work on how the design of pulpits and church buildings directly impacts the types of pastoral and congregational behaviors promoted—helps us to see why. Using Global Media Outreach’s Jesus2020.com and The Billy Graham Evangelistic Association’s PeacewithGod.net websites as exemplars, I explore how, by conceptualizing evangelistic websites as rhetorical spaces with architectural features functioning persuasively in a manner similar to physical spaces, scholars of digital religion gain a theoretical framework for effectively describing the unique draw of these sites. Three elements of design in particular reveal how web design works imperceptibly to create a personalized, intimate, and interactive experience, while quickly moving users to make the decision to convert: the rhetorics of interface, navigation, and virtual relationship design. Understanding evangelistic websites as rhetorical spaces thus allows scholars of digital religion to see ways in which Internet evangelism has many similarities with evangelism in non-virtual spaces, pushing us to view it as a more familiar and historical strategy than is commonly recognized.
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Cant, H. William M. „The Most Urgent Call to the Kirk: The Celebration of Christ in the Liturgy of Word and Sacrament“. Scottish Journal of Theology 40, Nr. 1 (Februar 1987): 107–24. http://dx.doi.org/10.1017/s0036930600017348.
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It is the year 1117 and the place is the little Church in the Orcadian Island of Egilsay. It is Easter and the Service is in progress. The people have heard the Epistle and Gospel, and now they are bringing their gifts to the old priest. The bread and wine is the sign of the giving of themselves; in an Orcadian writer's words: ‘With these they offer God everything that is theirs — their bunions, their jars of oil, bright hearthstones, the long nights they lie awake listening to the sea on the rocks when the fishermen are out’. Says the priest, ‘Will it be, perhaps, that one or two of these same earthy people will be quickened, that the green shoot and the golden stalk will soar out of their brutishness, fit ones for the threshing floors of purgatory? Doubtless. All of them, I pray. For this we were born. … Once more I have done it. What seems to be impossible has happened. The Body and the Blood of Our Lord lie on the altar before me. It is accomplished. The church is drowned in a terrible and beautiful silence. … God is come among us. Our little gifts of bread and wine he returns to us loaded with blessing and beauty and peace and love and glory illimitable. Ecce Agnus Dei. Himself he gives to us. … And so now when I bless the people of Egilsay at the end of the Mass, I bless him in particular whose face is as bright and as doomed as a stone with spring sunlight on it that the builders will soon gather into a new wall.
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Arko, Alenka. „Electing and educating priests in the Church of Antioch in the second half of 4th century according to st. John Chrysostom’s "De sacerdotio"“. St.Tikhons' University Review 100 (29.04.2022): 24–44. http://dx.doi.org/10.15382/sturi2022100.24-44.
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The dialogue De sacerdotio is the first patristic text in which author tries to sketch the theology of the priesthood, namely as a synthesis of the ideals of strict ascetic life characteristic of monasticism and the life of the Christian community (metaphoricly – the desert and the city), personal holiness and service for the benefit of the Church, a synthesis of anthropological and ethical ideals of Hellenism and Christian faith and behaviors that follow from this. The dialoge was written by John Chrysostom during the Antiochian period of his life, the first years of his priestly ministry. First of all it emphasizes the great dignity of the sacrament of the priesthood, as well as the need to choose for this those whom God has called for priestly ministery, who are morally and intellectually prepared to respond to the specific situation of the Church and society in which the priest should serve. In the second half of the fourth century, Christianity was already the predominant religion in Antioch, although pagan elements were still present, along with Jewish and Manichean. The role of the Church in society was increasing and was becoming very important, as important tasks and responsibilities were entrusted to the Church then. However, it is clear from the words of John Chrysostom that many chose priesthood in pursuit of a career and an honorable place in society, and not as a response to the vocation of God and in a desire to operate for the benefit of the Body of Christ. Some of the worthy and experienced monks refused the priesthood in turn preferring, a quiet eremitic life. So, a correct understanding of the priesthood and preparation for such a ministry were extremely important, since the Church was facing serious challenges of mass adherence to it and therefore the question of how to prepare catechumens for Baptism and how to instruct believers, finding a special approach for everyone, as well as how to avoid scandals and derision of the Church by pagans because of unworthy priests.
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Насонов, Роман Александрович. „Reconciliation in the Cathedral: Isaac's Religion in “Owen-Mass”“. Музыкальная академия, Nr. 1(773) (31.03.2021): 6–36. http://dx.doi.org/10.34690/125.
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Статья представляет собой исследование религиозной символики и интерпретацию духовного смысла «Военного реквиема» Бриттена. Воспользовавшись Реквиемом Верди как моделью жанра, композитор отдал ключевую роль в драматургии сочинения эпизодам, созданным на основе военных стихов Оуэна; в результате произведение воспринимается подобно циклу песен в обрамлении частей заупокойной мессы. Военная реальность предстает у Бриттена амбивалентно. Совершая надругательство над древней верой и разбивая чаяния современных людей, война дает шанс возрождению религиозных чувств и символов. Опыт веры, порожденный войной, переживается остро, но при всей своей подлинности зыбок и эфемерен. Церковная традиция хранит веру прочно, однако эта вера в значительной мере утрачивает чистоту и непосредственность, которыми она обладает в момент своего возникновения. Бриттен целенаправленно выстраивает диалог между двумя пластами человеческого опыта (церковным и военным), находит те точки, в которых между ними можно установить контакт. Но это не отменяет их глубокого противоречия. Вера, рождаемая войной, представляет собой в произведении Бриттена «отредактированный» вариант традиционной христианской религии: в ее центре находится не триумфальная победа Христа над злом, а пассивная, добровольно отказавшаяся защищать себя перед лицом зла жертва - не Бог Сын, а «Исаак». Смысл этой жертвы - не в преображении мира, а в защите гуманности человека от присущего ему же стремления к агрессивному самоутверждению. The study of religious symbolism and the interpretation of the spiritual meaning of “War Requiem” by Britten have presentation in this article. Using Verdi's Requiem as a model of the genre, the composer gave a key role in the drama to the episodes based on the war poems by Wilfred Owen; as a result, the work is perceived as a song cycle framed by parts of the funeral mass. The military reality appears ambivalent. While committing a blasphemy against the ancient belief and shattering the aspirations of modern people, the war offers a chance to revive religious feelings and symbols. This experience of war-born faith is felt keenly, but for all its authenticity, it is shaky and ephemeral. The church tradition keeps faith firmly, but this faith largely loses the original purity and immediacy. Britten purposefully builds a dialogue between the two layers of human experience (church and military), finds those points where contact can be established between them. But this does not change their profound antagonism. In Britten's work, faith born of war is an “edited” version of the traditional Christian religion: in its center is not the triumphant victory of Christ over evil, but a passive sacrifice that voluntarily refused to defend itself in the face of evil-not God the Son, but “Isaac.” The meaning of this sacrifice is not in transforming the world, but in protecting the humanity of a person from his inherent desire for aggressive self-assertion.
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Maciaszek, Paweł. „Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła“. Ruch Biblijny i Liturgiczny 62, Nr. 2 (30.06.2009): 131. http://dx.doi.org/10.21906/rbl.202.
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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.
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Maciaszek, Paweł. „Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła“. Ruch Biblijny i Liturgiczny 62, Nr. 2 (30.06.2009): 131. http://dx.doi.org/10.21906/rbl.281.
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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.
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Modrzejewski, Arkadiusz, und Jakub Potulski. „Folk Religion and the Idea of the Catholic Nation in Poland as an Intellectual and Pastoral Heritage of Cardinal Stefan Wyszyński“. Religions 13, Nr. 10 (10.10.2022): 946. http://dx.doi.org/10.3390/rel13100946.
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In the article, we present Polish Catholicism as an example of folk religion. As a result of a complicated political history, the Catholic Church became not only the depositary of Christian faith and morality, but also the mainstay of Polish national identity, shaped during the partitions in opposition to Russian Orthodoxy and Prussian Protestantism. It was then that Polishness became a stereotypical synonym of Catholicism. The stereotype of a Pole—a Catholic was consolidated. In Poland, as a predominantly agricultural country, folk religiosity was shaped, appealing to the sphere of ideas and emotions of the rural population or of those of rural origin settled in urban centres. This form of piety was reinforced by Polish Romanticism with its folk preferences. Romanticism, although often inconsistent with Catholic dogmatics, took root in Catholic circles. Its legacy is the messianism present in the Polish collective consciousness, which is also dear to many Catholic thinkers and clergymen. Poland, tormented under partitions, plagued by numerous wars, national disasters, betrayals, and harm caused by neighbouring nations, became an allegory of Christ suffering on the cross. This suggestive image appealed to the mass imagination of Poles, and the Catholic Church became its transmitter. The contemporary face of the Catholic Church in Poland was formed in the times of so-called real socialism, when the Church and its hierarchy once again became defenders of traditional Polishness and Polish national identity, opposing atheisation and the construction of a new identity based on Soviet models. For over three decades, the leader of Polish Catholicism was Stefan Wyszyński, the Primate of Poland, who became a promoter of folk piety, including, in particular, the Marian cult. Through the massive mobilisation of Polish Catholics united by common religious practices, he successfully prevented the secularisation of Polish society that affected other communist states. That is why, forty years after his death, Wyszyński can be considered the architect of contemporary Polish Catholicism with its dominant ritual form of piety and a nationalist trait.
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Жуковская, Е. Е. „Training Church's Pastors for Life: Informations Mission of Church in Next Years. Problems and Prospects of Studying Media Software in Spiritual Schools“. Праксис, Nr. 1(6) (15.06.2021): 106–15. http://dx.doi.org/10.31802/praxis.2021.6.1.008.
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В каждую историческую эпоху появлялись своевременные методы миссионерской работы. Во времена апостолов это было устное слово, перемещение по разным территориям земного шара лично апостолами и их последователями, составление объёмных письменных посланий и рассылка их в христианские общины. Чем сложнее становилось общество, тем больше форматов продвижения информации о Христе и Его Церкви осваивалось. В Средневековье, например, это не только тексты, но и изобразительное искусство, музыкальные произведения, многочасовые (и порой даже многодневные) мистерии. Информация передаётся разными способами, и сегодня мы наблюдаем, как в один и тот же миг через картинку, текст на ней, музыкальное сопровождение - и всё это на экране, например, часов, человек получает чёткий сигнал с упакованным смыслом. Какие перспективы в таких условиях жизни у миссии Церкви? Какими навыками должны обладать священнослужители, чтобы уметь вести миссионерскую деятельность своим современникам? С какими проблемами мы сталкиваемся при подготовке в духовных школах будущих церковно- и священнослужителей? Кандидат социологических наук Е.Е.Жуковская анализирует проблемное поле массмедиа Церкви и представляет четыре вектора информационализации общества, влияющих на профессиональную пригодность пастырей к служению в XXI в. New methods of mission have emerged in every historical time. In times of apostles it was a spoken word, transferred through different areas of the globe by apostles in person or their followers. They made big letters and sent them to Christian communities. The more complex the society became, the multiple types of promoting information about Christ and His Church opened up. In the Middle Ages, for example, not only texts WERE present, but also visual art, musical compositions, many hours long mysteries (and sometimes even many days). Nowadays Information can be transmitted in different ways. Today at the same time we can see a picture with text on it, hear background music - and all this available on the screen of a small device. A person receives a clear signal with a packed meaning. What are the prospects for the mission of the Church in such a setting? What skills should clergymen acquire in order to be able to missionize their contemporaries? What problems do we face educating future church and clergy members in theological schools? Ph.D. in Sociology Evgeniya E. Zhukovskaya analyzes the problem field of the Church mass media and presents four vectors of information-based society which influence competency of pastors in the 21st century.
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BRENNAN, BRIAN. „Visiting ‘Peter in Chains’: French Pilgrimage to Rome, 1873–93“. Journal of Ecclesiastical History 51, Nr. 4 (Oktober 2000): 741–66. http://dx.doi.org/10.1017/s0022046900005121.
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Inscribed on the wall of the expiatory Basilica of Sacré Coeur, at Montmartre, the 1873 ‘national vow’ of France interprets the nation's recent misfortunes as divine chastisement of an errant and irreligious people. Since it was Napoleon III's withdrawal of French troops from Rome that had made it possible for the Italian forces to capture the papal city in September 1870, the ‘national vow’ reflects a strong sense of French responsibility for the pope's loss of his temporal power. The Catholic Right interpreted France's defeat in the Franco-Prussian war, and her subsequent loss of Alsace and Lorraine, as God's punishment on ‘the eldest daughter of the Church’ for her desertion of the Vicar of Christ, and the ‘national vow’ pledged prayer for the Roman pontiff's deliverance from his enemies. This study analyses the devotion of French Catholics to ‘the prisoner of the Vatican’ during the Third Republic through an exploration of some of the religious and political meanings of pilgrimage to visit ‘Peter in chains’. It also charts the process by which promotion in the Catholic press, rapid train transportation and cheaper package fares opened an era of mass pilgrimage to Rome and paved the way for a new popular papal style.
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VAN VEEN, Mirjam G. K. „Sursum Corda“. Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 79, Nr. 2 (1999): 170–202. http://dx.doi.org/10.1163/002820399x00034.
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AbstractThe knowledge we have of the so called 'Nicodemites' is based on Calvin's polemical treatises against them. By 'Nicodemite' we mean someone who did not confess his-evangelical-faith openly but kept his conviction a secret in face of persecution. Calvin's treatise Response à un certain Holandois is remarkable, because it is his only work against a known Nicodemite: the Dutchman D.V. Coornhert. All his life Calvin combatted those who, in spite of evangelical opinions, did not break with the Roman Catholic Church. The arguments he used against them, were also used by Marcourt, Viret and Farel: They all stated that one should choose between God and Baal; one should follow the example of Daniel and his friends; and those who pretend not to know the Lord on earth, would not be known by Christ at the last judgement. The other arguments were aimed at the mass: the mass was idolatrous so therefore one should not attend. The central focus was the eucharist: Christ was in heaven at the right hand of the Father and not in the bread and wine; the mass had nothing to do with the true celebration of the Lord's supper; one should pray to the Lord in spirit and truth, not in physical things. Ceremonies belonged to the Mosaic law which is why they were abolished. These arguments had been used before by Oecolampadius. In 1560 Coornhert reacted against Calvin with his treatise Verschooninghe van Roomsche Afgoderye. He argued against ceremonies in general with the same arguments Calvin had used against the mass. Coornhert, inspired by S. Franck, defended a spiritualistic point of view. The external, visible things were unimportant, so one should not put one's life at risk for it. Ceremonies did not help the believer. On the contrary: they obstructed him. In the apostle Paul Coornhert saw the example of a spiritualistic man: one who was not bound anymore to the Old Testament ceremonies. Outwardly, corporal things did not count. All a believer had to do was to love the Lord and his neighbour. Coornhert blamed Calvin for bringing back his followers to the Mosaic law, and for making them suffer for 'childish things'. Supposing it was by some Dutch evangelicals, Calvin got Coornhert's Verschooninghe and wrote his last anti-Nicodemite work. The translation Calvin used must have been accurate. He maintained the arguments he had used before. There is one specific element in the controversy between Calvin and Coornhert and that is their focus on Saint Paul. The polemic between the two makes clear that the position of Calvin and his followers was not that easy. Arguments against an outward Roman Catholic religion, could be used to defend a spiritualistic point of view as well.
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Danaan, Godfrey Naanlang. „Mass media and Christian evangelisation in the digital age: Towards sustaining ‘mission’ in the Catholic Archdiocese of Jos“. Journal of Arts and Humanities 5, Nr. 7 (24.07.2016): 61. http://dx.doi.org/10.18533/journal.v5i7.954.
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<p>Christianity has heralded a phase of religion that thrives on mission – the mandate to ‘evangelize’ or reach out to people who do not know Jesus Christ, his divinity and work of salvation. By the twentieth century when the global community began to grapple with the realities of modernity – part of which was a corresponding rise of immorality and loss of religious identity, even among traditionally Christian societies – the strategy of ‘mission’ changed to accommodate new ways of transmitting the word of God that would pierce the hearts of humans. In this information regime which offers the print, broadcast and social media platforms the impact of these on the new evangelisation is visible. The Pentecostal churches which are offshoots of the Catholic and Protestant churches have swiftly embraced this mass communication – aided technique for achieving mission thereby attracting unprecedented followership. The Catholic Church - although it imposes a strong, virile and seemingly unshaken image – is losing a huge number of its estimated one billion population, and if its media culture on mission does not change it would be a drawback. Drawing on the growing body of work which compares Catholic approach with Pentecostal mission strategy, the paper examines this distinction, and analyses the approach to the use of the media as a strategy of ‘mission’ in the Catholic Archdiocese of Jos – where Catholicism started in Northern Nigeria. Based on the analysis of mass media use in the Archdiocese, this paper argues that its communication strategy is, undoubtedly, driving the new evangelisation but needs to expand its media infrastructure for optimum results. The paper suggests that ‘mission’ can be strengthened through a robust and media-centred strategy.</p>
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OP, Gabriel Torretta. „Our Lady reconsidered: John Knox and the Virgin Mary“. Scottish Journal of Theology 67, Nr. 2 (03.04.2014): 165–77. http://dx.doi.org/10.1017/s0036930614000040.
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AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popular works.John Knox (1514–72) incorporated many of his contemporaries’ concerns in his own treatment of the question, being trained at St Andrews University and heavily influenced by Guillaume and Wishart. Knox considered the cult of Mary using the same tool that he used to analyse the cult of the saints in general, the mass, and liturgical ritual, contending that they could not be reconciled with his stringent doctrine of sola scriptura, in particular as read through the lens of Deuteronomy 12:32.Yet for all that Mary and her place in Christian life and devotion formed a major aspect of sixteenth-century Scottish religious praxis, Knox gave little attention to her, preferring to indicate her proper place in Christian theology by presenting a vision of Christianity which omitted her almost entirely. Knox does indirectly indicate what he considers to be the proper Christian attitude towards the Virgin, however, through his explication of sola scriptura and its implications for genuine religious practice as opposed to idolatry, and his understanding of 1 Timothy 2:5 and the unique mediation of Christ. Where Knox does directly address the Marian question, he expresses his rejection of her cult in far more restrained terms than readers of his polemics against the mass may expect; while he is firm and unequivocal in denying Mary's intercessory role and in uprooting Marian devotional practice, his rhetorical restraint points to the irreducible dignity of Mary in the scriptural texts.This article analyses the theology of Mary which Knox reveals in occasional comments scattered through his writings and attempts to place his ideas in their historical and theological context. By explicating the precise nature of Knox's objection to the cult of Mary, the article attempts to open the door for future Reformed–Catholic dialogue on the person of Mary and her place in the church of Christ.
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Taves, Ann. „Context and Meaning: Roman Catholic Devotion to the Blessed Sacrament in Mid-Nineteenth-Century America“. Church History 54, Nr. 4 (Dezember 1985): 482–95. http://dx.doi.org/10.2307/3166515.
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A French visitor to a nineteenth-century Irish Catholic parish in the United States described the scene as follows: Behold them, when the sanctuary bell announces the moment of consecration; they raise their hands, they extend their arms in the form of a cross, they pray and sigh aloud; at times some leave their pew and prostrate themselves in the aisle, in order to assume a more suppliant and adoring attitude. … If you wait until the end of mass, you will be further edified. You will see them approach as near as possible to the high altar, before which they bow profoundly, making several genuflections, and frequently remain for a moment almost prostrate to the ground. From here they go to kneel at the altar of the Blessed Virgin, then before that of St. Joseph. Then follows a last and touching station before the body of the dead Christ which the Italians call the pietá; they pray here for a few moments, and respectfully press their lips to the five wounds of the Saviour. At the door of the church they take holy water, sign themselves with it repeatedly, and sprinkle their faces with it; then turning to the tabernacle they make a last genuflection, as if to bid farewell to our Lord, and finally withdraw.
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Lin, Alisa Ballard. „The “Miracle” of the Russian Revolution: The Mystery Play in Early Soviet Culture“. Modern Drama 67, Nr. 2 (01.06.2024): 129–50. http://dx.doi.org/10.3138/md-67-2-1299.
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Some of the very first theatre productions following the Russian Revolution of 1917 were built around Christian imagery and dramatic forms, a surprising choice given that atheism was a key tenet of the new Soviet nation. The first Soviet play, Vladimir Mayakovsky’s Mystery Bouffe, is modelled after the medieval mystery play and depicts workers coming to revolutionary consciousness after encountering a Christ-like figure. Subsequently, several of the earliest Soviet mass spectacles, a vibrant form of state-sponsored propaganda, also drew comparisons to mystery plays. This article examines the interdependence of theatricality and spirituality in these early Soviet mysteries (approx. 1918–21), referencing the context of church practice, the mystery play genre, and Russian symbolism’s earlier fascination with the mystery play. I argue that these Soviet variants on this medieval dramatic form struggle self-consciously with the ironies and the possibilities of borrowing from the mystery in the newly Soviet theatre. Their triumphant messages about socialism and the revolution are nuanced by the essentially religious nature of the genre even as they attempt to replace mystery with theatrical spectacle to create a new model of theatre. By revealing spiritual dimensions of socialist avant-garde aesthetics, these Soviet mysteries can enrich our understanding of both the place of religion in modernism and the consistency of modernist values.
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Thodberg, Christian. „Den liturgiske eksegese og Grundtvig“. Grundtvig-Studier 51, Nr. 1 (01.01.2000): 118–25. http://dx.doi.org/10.7146/grs.v51i1.16360.
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Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say - have no relevance to churchgoers of today. Grundtvig, however, always met those stories with pleasure, because in his opinion, they dealt with Jesus’ strong deeds in the worship today in baptism and communion. And essentially the biblical readings are worked out on the Sundays before and after the old baptismal terms, either at Easter time, or on the sixth of January, or at Whitsun. Thus baptism is defined in three ways by the three old baptismal terms: on January sixth as a birth with Christ, at Easter as death and resurrection with Christ and at Pentecost as the reception of the gift of the Holy Spirit.The Western system of gospel readings in general survived the Reformation, but in the course of the seventeenth and eighteenth centuries the account of Christ’s acts of power came under critical scrutiny. They were understood as magical elements, which obscured the character of the bible as the teaching of Christianity. Parallel with this, in the context of the liturgy, the renunciation and the naming of the Devil and the word Hell was removed from the Apostles’ Creed in the baptismal rite and the Annunciation, the Resurrection and the Ascension were understood as images.As an old-fashioned believer, Grundtvig protested against all this. Christianity depended on Christ’s works of power. But despite his faith that the bible was literally God’s word, his problem was this: When and how did God’s word and Christ’s deeds of power touch him personally? Theologically, the question about the presence of God was a problem for Grundtvig throughout his life. In simple terms: Where does God speak to mel Grundtvig’s problem was solved by his famous »unparalleled discovery«, which became the hermeneutic key to his sermons. The thesis of liturgical history scholarship is that liturgical exegesis has its place already in the New Testament, and that the secondary epistles of St. Paul in connection (Ephesians, Colossians) can be rehabilitated, since they give us the key to the understanding of Jesus’ miracles in relations to baptism. In the end it points to Grundtvig’s persistent attempt to find the place where God speaks to him, where he intuitively rediscovers the early church’s understanding of the connection between Jesus’ works of power and baptism, and which thus becomes a contemporary challenge to New Testament scholarship and preaching today.
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Markovic, Miodrag. „An example of the influence of the gospel lectionary on the iconography of medieval wall painting“. Zbornik radova Vizantoloskog instituta, Nr. 44 (2007): 353–62. http://dx.doi.org/10.2298/zrvi0744353m.
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The influence of the Gospel lectionary (evangelistarion) on the iconography of medieval wall painting was rather sporadic. One of the rare testimonies that it did exist, nevertheless, is the specific iconographic formula for the scene of Christ in the house of Martha and Mary, preserved in a number of King Milutin's foundations - Gracanica (ca. 1320), Chilandar katholikon (1321) and St. Nicetas near Skopje (ca. 1324). In all three churches, the iconographic formula corresponds for the most part to the description in the Gospel (Lk 10, 38-42). A large number of figures were painted against an architectural background, intimating that the action in the event was taking place indoors (draw. 1, figs. 1, 2). Among the figures, only Christ is marked by a halo. He is sitting on a small wooden bench, and addressing a woman, who is standing in front of him. This is certainly Martha. Her sister Mary is sitting at the feet of Christ. Next to Christ is Peter, and one or two more disciples, while numerous onlookers, men and women, are depicted behind Martha. There is no mention of either them or the apostles in the Gospel of Luke. The appearance of the disciples' figures, however, is easy to explain because they appear usually in greater or lesser numbers with Christ, in the scenes from the cycle of Christ's Public Ministry. In addition to this, this passage from the Gospel intimates that Christ entered the village in the company of his disciples. As for the figures behind Martha, at a first glimpse, one would assume that they are Judeans, the same ones that sometimes, according to the Gospel of John (11:19-31), appear in the house of Martha and Mary in the episodes painted next to the Raising of Lazarus. Still, such an assumption is not plausible because among the mentioned figures in the depictions in Gracanica, Chilandar and St. Nicetas, one can distinguish a woman above the other figures, her right arm raised, addressing Christ. This figure enables an explanation for the unusual iconographic formula and indicates its connection with the evangelistarion. The section of the Gospel that speaks of Christ's visit to Martha and Mary (Lk 10:38-42) is read out during the liturgy of the feasts of the Birth and the Dormition of the Virgin and, in the lectionary, these five verses are accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The two verses recount the conversation of Christ and a woman during the Saviour's address to the assembled crowd who tempted him, demanding a sign from Heaven. Recognizing the Lord, the woman raised her voice so as to be heard above the crowd and said: 'Blessed is the mother who gave you birth and nursed you'. Two different events and two separated passages from Luke are joined in the lectionary in such a way that from the combination of the readings, it proceeds that the mentioned woman is addressing Christ while he is speaking to Martha. As a result, an iconographic formula emerged that was applied in Gracanica, the Chilandar katholikon and in St. Nicetas near Skopje. Judging by the preserved examples, this formula was characteristic only of the painting in the foundations of King Milutin. None of the other known depictions of Christ's visit to Martha and Mary, Byzantine or Serbian included the figure of a third woman, singled out from the mass of onlookers speaking to Christ. With minor variations, the text of the closing verses of Chapter 10 of the Gospel of Luke was, in the main, almost literally illustrated. The origin of this unique iconographic formula in several of King Milutin's foundations remains unknown. The most logical thing would be that the combined illustration of the two separate passages from Luke's Gospel came from an illuminated lectionary of Byzantine origin. However, the quests for such a manuscript so far have not confirmed this assumption. In the only lectionary, known to us, which depicts Christ in the house of Martha and Mary - the Dionysiou cod. 587 - the iconographic formula is the pictorial expression of the last verses of Chapter 10 of the Gospel of Luke. The two verses of Chapter 11 in Luke's Gospel, which are also included in the text of the lection, read out during the liturgy of the Birth and of the Dormition of the Virgin, had no effect on the iconography of the scene of Christ in the house of Martha and Mary in the famous Dionysiou lectionary, even though in it, the mentioned scene illustrate this very lection. The scene is located in the place where the said lection appears for the first time in the lectionary, within the framework of the readings envisaged for the feast of the Birth of the Virgin (September 8). The second part of the lectionary which refers to the same lection, i.e. to its reading for the feast of the Dormition (August 15), is illuminated with the representation of the death of the Virgin. The Dormition of the Virgin is painted in the corresponding place in several more lectionaries, while beside the pericope that is read during the liturgy of the feast of the Birth of the Theotokos, sometimes there was an appropriate depiction of the Birth of the Virgin, or simply a single figure of the Virgin. Most often, however, that part of the lectionary was left without an illustration, which can be explained by the fact that the vast majority of illuminated Byzantine lectionaries either did not have any figural ornamentation or merely contained the portraits of the evangelists. The absence of narrative illustrations is particularly characteristic of the Byzantine lectionaries that originate from the Palaeologan era. The illumination of Serbian lectionaries from that epoch is also reduced to ornamental headpieces, initials, and, in some cases, the evangelist portraits. Nevertheless, one should not altogether exclude the possibility that in some unknown or unpublished Byzantine or Serbian manuscripts of the evangelistarion, there was an iconographic formula that was applied in the painting of King Milutin's foundations. In any case, it does not seem plausible that this unusual iconographic formula may have arrived from the West. The scene of Christ's visit to Martha and Mary was also presented in the Latin lectionaries based on the five Gospel verses in which it was described (Lk 10:38-42) even though, in the appropriate pericope of the lectionaries of the Roman Church, these five verses are also accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The influence of the lectionaries is not visible even in the presentations of Christ's visit to Martha and Mary that are preserved in the medieval wall painting of the western European countries.
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Pacurar, Gheorghe Gelu. „The Making of a Holy Nation: Pastoral Activity, Pilgrimage to Jerusalem, and Nationalism in Interwar Romanian Orthodoxy“. Acta Terrae Septemcastrensis 18, Nr. 1 (01.12.2019): 134–51. http://dx.doi.org/10.2478/actatr-2019-0005.
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Abstract After the end of World War I and the creation of Greater Romania, various actors tried to influence the official policy of the state by proposing political visions suitable to consolidate the Romanian identity and character of the country. The Orthodox Church, one of the most vocal of these actors, envisioned a variety of activities and programs with the goal of promoting the future development of the country alongside religious principles. In particular, in 1925 the Metropolitan of Ardeal organized the first “mass” pilgrimage to the Holy Land in the history of the Romanian people. Among the participants was Iosif Trifa, a close collaborator of the Metropolitan and the initiator and organizer of a widespread spiritual movement called the Army of the Lord. During the pilgrimage Trifa wrote notes that later constituted the basis of his travelogue Pe urmele Mântuitorului [In the Footsteps of the Savior], a book that, I will suggest, proposes a national – spiritual model for the building of the new political project inspired by the mythical image of the holy places. Trifa vested these pastoral concerns with political preoccupations that ultimately claimed the Holy Land as an ideal pattern for Greater Romania. Through a gradual literary process that morphed Palestine into the Christian Holy Land and reclaimed it for Orthodox Christians only, Trifa established a close connection between the holy sites and Romania by presenting the group of pilgrims and their itinerary as a symbol of the nation walking in the footsteps of Jesus Christ. A close reading of the narrative will show that Trifa aimed at using it as an exhortation to prompt Romanians’ commitment to Orthodoxy as the only successful solution to the national project.
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Toftdahl, Hellmut. „Grundtvig og Kierkegaard“. Grundtvig-Studier 42, Nr. 1 (01.01.1991): 165–70. http://dx.doi.org/10.7146/grs.v42i1.16066.
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»Grundtvig and Kierkegaard «Otto Bertelsen: ‘The Dialogue between Grundtvig and Kierkegaard’. Published by CA. Reitzel, Copenhagen, 1990, 129 pp.By Hellmut ToftdahlThe comparison between Kierkegaard and Grundtvig has presented a temptation for many scholars. It has led to widely different conclusions about similarities and differences. Each generation, intent upon seeking a deeper understanding of the conditions of human life and the existential message of Christianity, is likely to find that a personal attitude to the two giants in the spiritual life of the 19th century must inevitably be taken.Otto Bertelsen not only compares the ideas of the two thinkers, but also reviews them in a mutual perspective. The material provided is comprehensive and proves that the two knew each other very well. The writer also makes convincing conjectures about what they may have meant by this or that passage, and what they may have read from each other’s works. This makes for a vivid and captivating presentation and prepares for the main thesis of the book: that the dialogue between them was more extensive than has been assumed to far. In particular, the admiration felt by the young Kierkegaard for the rebellious Grundtvig, who announced that the Word of the Lord was missing in His own House, and brought himself in opposition to the Establishment with .The Rejoinder of the Church. (‘Kirkens Genmæle’), is lucidly described so as to show how the reformer dream was a characteristic they shared. Grundtvig wanted an ‘external’ reformation by making the national church so free that even a Kierkegaard would be able to be a clergyman in it. Kierkegaard wanted an ‘internal’ reformation by presenting the Christian demand in such radical terms that everybody must desist from being counted as ‘Witness for Truth’. If he was only allowed this ‘concession’, not one iota of change in the existing church government would be required. The writer points out that during the Church Battle Kierkegaard becomes so radical in his attacks on the Christian church that the Establishment would not have been able to survive if it had accepted the criticism.Aspects of material history are also included in the comparison. Bertelsen shows how they were both keenly aware of the suppression of the proletariat by the established church. But for both of them, social indignation was an emotion, closely linked with the charity of Christianity and a universal, liberal understanding of how miserable material conditions may deprive man of his dignity. Neither of them harboured any notions of a class revolution, but they both shared worries that a democratic, materialistic mass culture will lead the individual away from its destiny as a .divine experiment.. To Kierkegaard the cure against this would consist in an intensification of the spiritual life of the individual, while Grundtvig counted on raising the consciousness of the individual through enlightenment of the people. Bertelsen intimates that Grundtvig and Kierkegaard ‘might, together, re-vitalize the folk high school’.The book should be recommended as a quick, but thorough and honest introduction to both thinkers. It shows that the need for a personal experience of religion has not been invented by new-religious movements of the present time, but was a vital challenge for the stagnant understanding of Christianity of the previous century. It also shows that the theology of personal experience does not necessarily contest the validity of the belief that the Christian faith is essentially something unchangeable that exclusively depends on the faith in Christ. Now, towards the end of this century, which, after substituting ideologies for religion, sees ideologies crumbling, the book serves as a reminder of what we lost when we turned materialism and the social state into the Absolute.With regard to the question of maintaining one’s original identity under the external pressure from a massive socialization, which is both powerful and systematic, the dialogue between the two thinkers has acquired a renewed relevance, not just for individuals, but for whole peoples whose identity and living space is threatened by the paternalistic systematization of the present. Bertelsen’s book is a good book for Danes to bring with them into the coming Europe!
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Makwati, Luyanduhlobo Bophelo. „The Implications of COVID-19 on Catholic Education at the Catholic University of Zimbabwe: The Case of Bulawayo Campus 2019–2023“. Religions 14, Nr. 6 (13.06.2023): 783. http://dx.doi.org/10.3390/rel14060783.
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The main aim of this article is to unravel the implications of the COVID-19 pandemic on Catholic education at the Catholic University of Zimbabwe (CUZ), Bulawayo campus. The research, qualitative in nature, has been guided by the importance of Catholic education nationally. It has interrogated the effects of COVID-19 on that educational system. It does emerge quite prominently that Catholic education is key, and it is important in the lives of many citizens. The researcher establishes that the distinctive features of Catholic education have been part of the Bulawayo campus community. It is also shown that the implications of COVID-19 have been at two extremes. The researcher has managed to establish problems that were created by the pandemic such as the disruption in liturgy, learning and living daily life in an environment inspired by Jesus Christ. Furthermore, the history of the Catholic presence in Zimbabwe has played an important role in developing citizens, from the colonial era to the present day. The practices rooted in the principles of the church have been lived and practiced by many. Post-COVID-19 life slowly returned, and the researcher has managed to unravel factors that previously affected the lives of students and members of staff. Respondents highlighted changes and improvements in their well-being following the easing of lockdown (since March 2023) in relation to the values of Catholic education. Life in the “new normal” has brought hope as worship through Mass and other platforms of human contact have led to the cross-fertilisation of ideas amongst members of the university. The Catholic education features that were affected by the pandemic have been restored. In that regard, it can be argued that the restoration of traditional ways of doing things—the post-COVID-19 era—has brought hope to the CUZ community in Bulawayo and that it will produce men and women who will be morally upright citizens. Such citizens will use their knowledge to better the world following the principles acquired from a Catholic Education. Recipients of Catholic education have expressed optimism in the importance of being part of the Catholic community in its multi-faceted dimensions.
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Žarskienė, Rūta. „The Sound of Trumpet will Stir the World and Raise the Dead: Prayers Accompanied by Brass Instruments in the Folk Piety Tradition“. Tautosakos darbai 55 (25.06.2018): 177–97. http://dx.doi.org/10.51554/td.2018.28504.
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The article focuses on a phenomenon that has so far evaded scholarly attention and research. Apparently, in Samogitia, where brass instruments still play at traditional Catholic or even Lutheran funerals and death anniversaries, participate in the Easter morning processions and the Catholic Church feasts (Lith. atlaidai), yet another practice of folk piety involving brass instruments is thriving: i.e. prayers at the graveside in summer time, during Catholic Church feasts and All Souls’ Day (more frequently still, All Saints’ Day). During her fieldwork of 2013–2017 in various parts of Mažeikiai and Skuodas districts, the author of the article gathered material on this folk piety practice in religious feasts of Saint Mary Magdalene, Saint Roch, and Saint Anne etc. taking place in Grūstė, Ylakiai, Židikai, Vaičaičiai and elsewhere. These feasts take place in cemeteries, while the Mass, their main sacral highlight, is performed in the cemetery chapel or in a nearby church. People gather to the feasts in order to visit the graves of their diseased and meet with their relatives, inviting brass musicians to perform the ritual at the graveside. The ritual comprises several parts: intention, the sign of the cross in the beginning and at the end, prayers (the Lord’s Prayer, the Hail Mary, and “Eternal Rest”), a stanza from a popular traditional religious hymn, which is both sung and played, the prayer “Eternal Rest”, which is both sung and played antiphonally this time, and traditional Catholic greeting (“Honor be to Jesus Christ”). These parts make up a slightly varying “scenario”, which usually takes 3 to 3,5 minutes to perform. The structure of ensembles (from 2 to 4 musicians), their age (from 12 to 83 years old), the actual instruments (trumpets, tuba, tenor, baritone, saxophone, etc.), and style of performance also vary. The self-educated musicians of the elder generation usually play in the traditional way, i.e. loudly, slowly and inaccurately. The younger generation representatives, usually having acquired some professional music education, have adopted more esthetic style of performance, using reduced volume and “intermediate” fragments to fill in the pauses. In 2017, the tendency was noted of forgoing prayers and including several stanzas of a particularly popular modern hymn instead of one. This would indicate an attempt at changing the tradition in order to adapt to the popular culture, or even belonging to it. In search for roots of this custom of folk piety, the author of the article employs the historical sources from the 17th–18th centuries. According to her analysis, the main point of the ritual – the prayer “Eternal Rest” – was actively used not only in the rituals of the 19th–20th century, but also as early as the Baroque period, while its origins may reach back to the medieval teachings on purgatory. The last line of this prayer (“May they rest in peace. Amen”) was used as a quiver prayer. The arrow as symbol was highly favored in Baroque heraldic, poetry, panegyrics; it used to be compared not only to prayer, but also to the loud and powerful sound of the brass instruments. The brass instruments acted as a concurrent accompaniment of both religious and secular festivals of the time, playing an important role both in the Roman Catholic and in the Evangelical Lutheran traditions. While seeking to clarify the reasons for trumpets being played at cemeteries and the meaning of this ritual, it appeared that in the Catholic Samogitia there still survives a belief in the trumpet accompanied prayer to have the power of alleviating the suffering of souls in the purgatory. People inviting the brass musicians to play at the graveside even in the modern times believe that such prayer goes straight to heaven and easily reaches the God.
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Geraldo, Denilson. „A solidariedade palotina com os migrantes | The pallottine solidarity with migrants“. Caderno Teológico da PUCPR 6, Nr. 1 (15.12.2021): 106–21. http://dx.doi.org/10.7213/2318-8065.06.01.p106-121.
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O artigo apresenta o atual carisma palotino no apostolado com os migrantes em conexão com a Sagrada Escritura e o Magistério da Igreja, bem como a história vivida por São Vicente Pallotti. São quatro aspectos que se relacionam entre si, mas sistematicamente estudados: antes de tudo a experiência da migração no Antigo Testamento e o mandamento de Deus ao povo judeu para amar os migrantes, porque também eles foram migrantes no Egito. No Novo Testamento, Jesus Cristo foi identificado como migrante, quando a primeira comunidade cristã foi enviada a anunciar o Evangelho a todos os povos e recomendou a acolhida e a hospitalidade aos estrangeiros. O segundo ponto é a ação apostólica de Pallotti com os migrantes devido ao deslocamento em massa no século XIX e o cuidado necessário aos migrantes italianos, seja pela necessidade espiritual seja pela solidariedade social. Os primeiros Palotinos foram também para os Estados Unidos, Brasil, Argentina, Uruguai, entre outros países. A terceira parte é sobre o ensinamento da Igreja a respeito da migração, começando por Pio XII, passando pelo Vaticano II e alcançando o atual pontificado de Francisco. Em conclusão, há uma proposta para o apostolado universal e sinodal realizado pela família Palotina. The article presents the current Pallottine charism on the apostolate with migrants in connection with Holy Scripture and the Magisterium of the Church, as well as the history lived by St. Vincent Pallotti. There are four aspects that relate to each other but are systematically studied: first of all the experience of migration in the Old Testament and God's commandment to the Jewish people to love the migrant because he too was a migrant in Egypt. In the New Testament, Jesus Christ is identified as a migrant, while the first Christian community was sent to proclaim the Gospel to all peoples and recommended welcoming and hospitality to foreigners. The second point is Pallotti's apostolic action with migrants due to the mass displacement in the nineteenth century and the necessary care for Italian migrants both for spiritual necessity and social solidarity. The first Pallottines also went to the United States of America, Brazil, Argentina, Uruguay, etc. The third part is on the ecclesial teaching on migrations beginning with Pius XII, passing through Vatican II and achieving the current pontificate of Francis. In conclusion there is a proposal for the universal and synodal apostolate carried out by the Pallottine Family.
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Manley, Kim, Helen O'Keefe, Carrie Jackson, Julie Pearce und Sally Smith. „A shared purpose framework to deliver person-centred, safe and effective care: organisational transformation using practice development methodology“. International Practice Development Journal 4, Nr. 1 (12.05.2014): 1–31. http://dx.doi.org/10.19043/ipdj.41.002.
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Background: A shared purpose is an essential part of developing effective workplace cultures and one of the founding principles of practice development in establishing person-centred, safe and effective practices that enable everyone to flourish. Aims and objectives: The paper describes the aims of a piece of work first commissioned in 2011 (Phase 1) to review specialist practice – initially nursing and midwifery – across a large National Health Service trust in England. It then focuses on how this piece of work informed the development of a trustwide, shared purpose framework relevant to all staff, culminating in the strategies, processes and systems being used at individual, team and organisational levels to embed the framework, with the workplace as the main resource for learning. The challenges and successes along the way are highlighted. Methods: Practice development, a complex intervention, is used together with a strong partnership joint appointment model between the trust and the England Centre for Practice Development at Canterbury Christ Church University, to enable a transformational journey of cultural change across the organisation, starting with the creation of a shared purpose framework. Results: Examples from the trust’s workplace programmes are presented to demonstrate how the shared purpose and the skills required for transforming culture are brought to life, enabling a critical mass of people with transformational leadership skills to grow. Conclusions and implications for practice: The strength of this work is underpinned by the partner relationship, which drives the focus of innovative programmes of research, scholarship and continuing professional development so that the local university offers systematic support to the organisational strategic objectives of delivering person-centered, safe and effective evidence informed care. The support is designed to develop these skills, using learning and development strategies that draw on the power of the workplace for active learning, as well as focusing on the outcomes and impact important to service providers. Key messages include: Regardless of the size of any initiative, it is important to establish a shared purpose at the start Collaboration, inclusion and participation principles, and associated practice development methodology, enable a focus on achieving person-centred, safe and effective cultures at organisational and at micro-systems levels Once shared purpose is agreed, ways of working that reflect it also need to be agreed Systems for learning, development, research, innovation and evaluation need to be established that enable shared purposes and values to be embedded in everyday activity
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Kampen, К. S., A. V. Shevchuk und М. Stinkovyy. „The importance of spiritual sanctification in the formation of human health“. Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2022, Nr. 2 (2022): 81–85. http://dx.doi.org/10.15407/internalmed2022.02.081.
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The relevance of the research topic is due to the fact that in the era of information technologies, the dangers associated with the consumption of destructive information are often underestimated. Among the various vulnerable social groups in this study, the focus is on people with a Christian worldview. After all, the ratio of new information from the mass media and information related to the fundamental foundations of Christian ideology in the modern digital world is unequal. The main problem of the study is the specificity of the phenomenon of sanctification in the religious life of various denominations, including Christians. However, apart from the latter, the article clearly defines that in the modern world every country has its own traditional religion. That is why the stated problem is considered through the prism of a number of examples, namely the peculiarities of the understanding of sanctification in Judaism, Hinduism, Christianity, and Islam. This is due to the fact that each religion interprets this term differently. In the course of the research, this topic is considered objectively on the example of its interpretation in Protestantism, in particular, by the Seventh-day Adventist Church. In the actual understanding of this denomination, sanctification is understood as a phenomenon that, with the help of God’s grace, enables a person to harmonize his life with the principles of God’s holy Law. The article states that a person who does not strive for perfection, who does not reach for Christ, cannot be sanctified. After all, there is no point in the fact that a person was consecrated two days ago or a month ago, if he is now defiled. This approach is not traditional for many denominations, but its biblical origins analyzed in the study indicate that the phenomenon of sanctification can be understood in this way. According to the results of the scientists’ work, it is determined that the process of sanctification or purification is accomplished only with the help of Christ’s merit and only with a wide heart. In a person who is not purified, the Spirit of God cannot reside, and if He does not reside, then a person cannot be God’s channel for others. Thus, the problem of understanding the phenomenon of sanctification in view of its own debatable nature requires actual thorough research, in which parallels would be drawn between the way of life of modern Christians and its conformity to the creed.
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Ganz, D. M. „Charlemagne in Hell“. Florilegium 17, Nr. 1 (Januar 2000): 175–94. http://dx.doi.org/10.3138/flor.17.011.
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On Sunday 11 September 813, an assembly of bishops and abbots, dukes, counts and highborn imperial officials gathered in the palace chapel at Aachen, where they saw the emperor Charlemagne crown his son Louis with a golden crown, making him co-emperor, before they all heard Mass. The once-tall emperor was bowed down, old, sick and limping from gout. Feeling himself to be declining in strength, he leaned on his son's shoulder on the way to and from the church. Louis was celebrated for his strong arms and broad shoulders, developed by practice in archery and throwing spears. Was he, perhaps, wearing his golden tunic with a golden belt and sword, in contrast to the plainer dress of his father? After father and son had prayed together for a long time (Louis was celebrated for praying on his knees with his forehead touching the ground, often in tears), Charlemagne had turned to his son, speaking in that high voice which seemed so out of character to those who looked at his tall body with its protruding stomach, large nose, and friendly face. He charged his son in the presence of all the bishops and great men chiefly to love and fear almighty God and to keep his commandments in all things, to govern the churches of God, and to defend them against wicked men. He was always to show unstinting compassion to his sisters and his younger brothers, his nephews and all of his kin. He was to honour priests as fathers, to love the people as his children, and to direct the ways of proud and wicked men in the path of salvation, to be the consoler of monks and to be a father to the poor, to establish faithful and God-fearing servants who hated unjust gifts. He was to dismiss no one from his honour without just cause and to show himself at all times without reproach before God and all the people. After Louis had promised to obey all of these injunctions he received the consent of all, and was crowned to popular acclamation—with the crown that rested on the highest altar, the altar dedicated to Christ which stood in the gallery of the palace chapel. During the coronation the people shouted Vivat imperator Ludovicus. (The ceremony was customary in Byzantium, where the emperor's eldest son had been crowned mitciugustus from 717 to 867.5) Hence forth Louis was granted the title of emperor and Augustus, and in November his father allowed him to return to Aquitaine.
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Andriievskyi, Ihor. „Semantics of fugue themes in the context of figurative distinctiveness of J. S. Bach’s cycle “Three Sonatas and Three Partitas for Violin Solo”“. Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 64, Nr. 64 (07.12.2022): 92–109. http://dx.doi.org/10.34064/khnum1-64.06.
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The statement of problem. The article is an attempt to comprehend the semantic originality of the text of three Fugues in Bach’s Sonatas for solo violin. Despite the fact that J. S. Bach’s music has long been the basis of the musical culture of mankind, interest in the scientific study of his work does not fade away: new attempts to penetrate the world of the composer’s creative ideas, to discover the unknown secrets of his thoughts appear again and again.For the first time in Ukrainian Bach studies, an attempt is made to explore the similarity of semantics of the Canonical Church texts and the themes of the Fugues for solo violin. The purpose of the article is, by analyzing the themes of three Fugues (G minor, A minor, C Major), to prove the semantic kinship with the Canonical Latin text and, taking this into account, to clarify the symbolic and artistic content of other parts of J. S. Bach’s solo violin Sonatas (Siciliana in B Flat Major, Andante in C Major, Adagio in C Major), and to give some tips for performers when playing fugues. The methods of intonation and semantic analysis, deductive and comparative approaches are used in the study. Discussion and results. Particularly important is the fact that Bach’s Three Sonatas and Three Partitas for solo violin are traditionally treated in musicology as a “meta-cycle”, whose image sphere is linked to the key events of the Gospel: Christmas, Passion and Resurrection of our Lord Jesus Christ (Wolff, 2000, Kogut, 2008; Lebedev, 2016, Pavliy, 1989, etc.). The study reveals high probability of closeness of the semantic content of the fugue theme and the canonical text of Latin prayers, which are the textual basis of the key parts of the Mass: “Christe eleison” – close to the theme of the Fugue in G minor, “Kyrie eleison” – the Fugue in A minor, “Et resurrexit tertia die” – the Fugue in C Major. Since fugues are the main parts of Bach’s Sonatas, this comparison reveals the symbolic meaning of the entire “metacycle” in a different way, more fully, and allows us to comprehend other parts of the Sonatas (“Siciliana” in B-flat Major, Andante in C Major, Adagio in C Major). Taking into account the above mentioned semantic guidelines, the article provides some recommendations for the performance phrasing and articulation of the musical text. Conclusion. The model of perceiving the thematisizm of three Fugues, which (along with the famous “Ciaccona”) are key parts of the cycle, proposed by the author of the article, makes it possible to find new interpretive solutions and greatly facilitates the searchfor high-quality means of expression, helps to choose rightly the tempo, articulation, dynamics, phrasing, strokes; contributing to achievement of textural transparency and completeness of entire form, it determines the figurative and emotional reinterpretation of other parts of the cycle.