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1
Blehl, Vincent Ferrer. „John Henry Newman and Orestes A. Brownson as Educational Philosophers“. Recusant History 23, Nr. 3 (Mai 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.
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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.
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Midgley, Clare. „Cosmotopia Delineated: Rammohun Roy, William Adam, and the Calcutta Unitarian Committee“. Itinerario 44, Nr. 2 (August 2020): 446–70. http://dx.doi.org/10.1017/s016511532000011x.
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AbstractThis article seeks to establish the value of the concept of cosmotopia to historians of intercultural connections through presenting a case study of the Calcutta Unitarian Committee, which was active between 1821 and 1828. In tandem, it aims to enhance understanding of the origins of one particularly sustained set of intercultural connections: the interfaith network which developed between an influential group of Hindu religious and social reformers, the Brahmo Samaj, and western Unitarian Christians. The article focusses on the collaboration between the two leading figures on the Committee: Rammohun Roy, the renowned founder of the Brahmo Samaj, who is often described as the Father of Modern India; and William Adam, a Scottish Baptist missionary who was condemned as the “second fallen Adam” after his “conversion” to Unitarianism by Rammohun Roy, and who went on to cofound a utopian community in the United States. It explores the Calcutta Unitarian Committee's activities within the cosmopolitan milieu of early colonial Calcutta, and clarifies its role in the emergence of the Brahmo Samaj, in the development of a unique approach to Christian mission among Unitarians, and in laying the foundations of a transnational network whose members were in the vanguard of religious innovation, radical social reform, and debates on the “woman question” in nineteenth-century India, Britain, and the United States. In conclusion, the article draws on the case study to offer some broader reflections on the relationship between utopianism, cosmopolitanism, and colonialism.
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Cole-Turner, Ron. „Psychedelic Mysticism and Christian Spirituality: From Science to Love“. Religions 15, Nr. 5 (26.04.2024): 537. http://dx.doi.org/10.3390/rel15050537.
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The scientific claim that psychedelic drugs like psilocybin reliably occasion mystical experiences was justified using the Mystical Experiences Questionnaire (the MEQ), a survey first developed in the 1960s by Walter Pahnke using W.T. Stace’s Mysticism and Philosophy. Scholars in Christian mysticism reject the adequacy of Stace’s work for Western theistic mysticism, especially Christianity. One objection is that Stace follows William James in focusing on intense and unusual moments of mystical experience rather than the somewhat more ordinary mystical life. A greater concern is that Stace more adequately reflects non-Western traditions than Western theistic traditions like Christianity. For Stace, mysticism centers on the concept of union with external reality or with the absolute, a union in which the human creature is absorbed or fused. Christian mysticism, by contrast, involves a sense of presence rather than union, experienced in a most intimate relationship as a felt loving closeness with the divine, but not as fusion or absorption into the divine. While love of God is central to the Christian view, it is ignored in Stace and the MEQ30. Finally for Christianity, mysticism is not found in the momentary experience, but in the lifelong interpretation that leads to transformation.
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Petelin, Boris V. „CHRISTIAN DEMOCRATIC UNION/THE CHRISTIAN SOCIAL UNION AND THE FRANKFURT ECONOMIC COUNCIL OF BIZONIA IN 1947-1949“. Vestnik of Kostroma State University 28, Nr. 4 (28.02.2023): 14–20. http://dx.doi.org/10.34216/1998-0817-2022-28-4-14-20.
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The fate of Germany after the collapse of the Nazi regime was in the hands of the victors, who took upon themselves the responsibility to ensure its unity. However, the actions of the military authorities in the west and in the east of the country led to the opposite result. The creation of Bizonia by the Anglo-American administrations and the establishment of the Economic Council, as discussed in the article, was a departure from the decisions of the Potsdam Conference. This was facilitated by the German CDU and CSU parties, which prepared the economic, political and legislative foundations of the future West German state. However, it must be admitted that the activities of the Economic Council contributed to the normalization of the life of the German population in the Western occupation zones, the revival of the market economy, which, with the participation of Ludwig Erhard, became known as the ‟socio-market economy”. In fact, as highlighted in this article, German politicians, deputies of the Economic Council took responsibility for overcoming the devastating consequences of the war.
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SARDARYAN, G. Т. „REASONS FOR THE CRISIS OF CHRISTIAN DEMOCRACYIN WESTERN EUROPE“. Political Science Issues, Nr. 3(33) part: 9 (18.12.2019): 285–92. http://dx.doi.org/10.35775/psi.2019.33.3.007.
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The article discusses the causes and characteristics of the crisis of Christian democracy in West European countries in the second half of the XX century and at the present stage. The author notes that the crisis manifests itself in several directions: on the one hand, it is expressed in a significant decrease of the electoral support of the Christian Democratic parties in most West European countries and, on the other, in the crisis of the European Union as an integration project of a united Europe, the founders of which were the authors of the concept of the pan-European Christian republic. The article analyzes both external and internal reasons of the loss by the Christian Democrats of their ruling status in Europe. The key factor contributing to the development of the crisis is the desire of the demochristians to expand their electoral base bysecularizing their ideology and moving away from the fundamental Christian Democratic principles.
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Avivi, Yamil. „Latina Muslim Producers of Online and Literary Countermedia“. American Journal of Islamic Social Sciences 36, Nr. 4 (01.10.2019): 132–55. http://dx.doi.org/10.35632/ajiss.v36i4.668.
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Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11.
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Avivi, Yamil. „Latina Muslim Producers of Online and Literary Countermedia“. American Journal of Islam and Society 36, Nr. 4 (01.10.2019): 132–55. http://dx.doi.org/10.35632/ajis.v36i4.668.
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Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11.
To download full review, click on PDF.
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Pazik, Przemysław. „Koncepcje federacyjne podziemnej „Unii” (1940-1945): w poszukiwaniu polskiego wzorca integracji europejskiej“. Politeja 16, Nr. 2(59) (31.12.2019): 279–97. http://dx.doi.org/10.12797/politeja.16.2019.59.17.
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The article aims at identifying and analysing the particularities of the federalist ideas of Polish clandestine catholic organisation the Union. In 1943 the group merged with the Christian-democratic Labour Party (SP) becoming its ideological centre. Throughout the Second World War the Union produced a series of programmatic documents and clandestine press where it discussed the shape of future Europe which was to become a pan-federation of regional federations cemented by the common values and principles enshrined in Christianity which were the foundations of Western civilization. In elaborating future plans for Europe, the Union drew explicitly from the memory of the Polish-Lithuanian Commonwealth setting it as an example for modern Poland and other European States. Historical Poland was perceived not just as a state but as a “normative power”, this was possible because the Union rejected the modern, ‘westphalian’ concept of state. Instead it advocated creation of a pluralistic federation of nations bound together by common values, where national egoisms were mitigated by common Christian values.
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VAN HOOK, JAMES C. „FROM SOCIALIZATION TO CO-DETERMINATION: THE US, BRITAIN, GERMANY, AND PUBLIC OWNERSHIP IN THE RUHR, 1945–1951“. Historical Journal 45, Nr. 1 (März 2002): 153–78. http://dx.doi.org/10.1017/s0018246x01002187.
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The failure of the socialization of heavy industry in West Germany following the Second World War has often been ascribed to American reluctance to allow meaningful social reform in the face of an intensifying Cold War. But a closer look at the socialization issue during the latter half of the 1940s demonstrates the enormous complexity of transforming Germany's heavy industry. First, the British, who originally advocated socialization, i.e. the public ownership of heavy industry, had done so on security grounds. But when trying to reach out to ‘democratic’ Germans, such as social democrats and left wing members of the Christian democratic union, the British realized the difficulty of cultivating a meaningful consensus within western Germany concerning the fate of heavy industry. In the end, they therefore acceded to American arguments that socialization of such important industries should wait until the creation of a central German government. But once a central German government existed from 1949, socialization did not take place. The chief reason for this was that West German social democrats had already concluded in 1947 that American ‘domination’ of western Germany meant the stifling of social reform. They therefore ceded leadership over German affairs to a Christian democratic union decidedly more favourable to free enterprise. Instead, the social democrats and their trade union allies concentrated their efforts at social reform in the introduction and institutionalization of management–labour co-determination.
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OUDE NIJHUIS, DENNIE. „Christian Democracy, Labor, and the Postwar Politics of Old-Age Pension Reform“. Journal of Policy History 35, Nr. 3 (Juli 2023): 387–413. http://dx.doi.org/10.1017/s0898030622000380.
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AbstractChristian-democratic parties not only constituted the most successful political force in much of Western Europe during most of the twentieth century; their attitudes toward solidaristic welfare reform have arguably also been more diverse than have those of most other major political groupings during this period. Whereas existing studies have mostly attributed this variation to electoral or strategic considerations, this article emphasizes the importance of interest group involvement. It analyzes and compares postwar old-age pension reform in three important Christian-democratic-ruled societies, Belgium, Germany, and the Netherlands, and shows how the very different attitudes of the main Christian-democratic parties toward solidaristic welfare reform in these countries related to the strength and unity of the Christian-democratic labor union movements there.
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Pavlenko, Pavlo. „Eurasian ideology in Ukrainian Protestantism“. Ukrainian Religious Studies, Nr. 83 (01.09.2017): 94–102. http://dx.doi.org/10.32420/2017.83.773.
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If Western Protestants and Neoprotestants preaching about “universal Christian brotherhood”, thus are carriers of postmodern global culture, come forward as propagandists of Westernization of the world, missionaries from countries, socalled “near abroad” uniting at different sorts Eurasian institutes, seminaries, unions, missions, services, conferences, associations orientated ion supporting links at the former Soviet Union and consequently on development of Russian empire — Russia as Eurasia, “Russia-Eurasia”.
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Claeys, Jos. „Christelijke vakbonden van hoop naar ontgoocheling : Het Wereldverbond van de Arbeid en de transformatie van het voormalige Oostblok na 1989“. Trajecta. Religion, Culture and Society in the Low Countries 29, Nr. 1 (01.07.2020): 49–83. http://dx.doi.org/10.5117/tra2020.1.003.clae.
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Abstract The implosion of Communism between 1989 and 1991 in Central- and Eastern Europe (CEE) and the following socio-economic transitions had a strong impact on Western European social movements. The international trade union movement and trade unions in Belgium and the Netherlands were galvanized to support the changing labour landscape in CEE, which witnessed the emergence of new independent unions and the reform of the former communist organizations. This article explores the so far little-studied history of Christian trade union engagement in post-communist Europe. Focusing on the World Confederation of Labour (WCL) and its Belgian and Dutch members, it reveals how Christian trade unions tried to recruit independent trade unions in the East by presenting themselves as a ‘third way’ between communism and capitalism and by emphasizing the global dimensions of their movement. The WCL ultimately failed to play a decisive role in Eastern Europe because of internal disagreements, financial struggles and competition with the International Confederation of Trade Unions.
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McGinn, Bernard. „Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to Sixteenth Centuries“. Church History 56, Nr. 1 (März 1987): 7–24. http://dx.doi.org/10.2307/3165301.
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All ideals of Christian perfection, and mysticism is certainly one of these, are forms of response to the presence of God, a presence that is not open, evident, or easily accessible, but that is always in some way mysterious or hidden. When that hidden presence becomes the subject of some form of immediate experience, we can perhaps begin to speak of mysticism in the proper sense of the term. The responses of the subject to immediate divine presence have been discussed theologically in a variety of ways and according to a number of different models. Among them we might list direct contemplation or vision of God, rapture or ecstasy, deification, living in Christ, the birth of the Word in the soul, radical obedience to the directly present will of God, and especially union with God. All of these responses, which have rarely been mutually exclusive, can be called mystical in the sense that they are answers to the immediately experienced divine presence. Therefore, the mysticism of union is just one of the species of a wider and more diverse genus or group.
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FORLENZA, ROSARIO. „The Politics of theAbendland: Christian Democracy and the Idea of Europe after the Second World War“. Contemporary European History 26, Nr. 2 (13.03.2017): 261–86. http://dx.doi.org/10.1017/s0960777317000091.
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This article traces the deep cultural and experiential foundations that animated Christian Democratic Europeanism between the mid-1940s and the birth of the European Economic Community in the late 1950s. It shows how the language of Europeanness, generated in a period of multiple and intense crisis, congealed around symbolisms of Christianity and spirituality. More specifically, it connects the post-Second World War Christian Democratic vision of Europe to the 1920s German-Catholic articulation of theAbendland(the Christian West), understood as a supranational and symbolic space alternative to the Soviet Union and the United States and imbued with anti-materialist, anti-socialist and anti-liberal principles. The argument here is that, in mutated form and in context of the Cold War, this view sustained the political reconstruction of Western Europe after the horrors of the Second World War, the ‘European’ thought and language of Christian Democracy and the commitment to the project of European integration.
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Andersen, William E. „Brian V. Hill: A Prophet in Education“. Journal of Christian Education os-43, Nr. 1 (April 2000): 63–70. http://dx.doi.org/10.1177/002196570004300111.
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Bill Andersen met Brian Hill at the first Scripture Union beach mission held in Western Australia in January. 1954. When Brian arrived in Sydney in 1961 to assume the position of travelling secretary for the Inter School Christian Fellowship, Bill worked closely with him and Margaret Heideman (later to marry Brian). Bill compared notes with Brian on the latter's M.A. thesis; and they were linked later by editorial efforts for this journal. They have also been examiners for some of their respective students' theses.
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Conty, Arianne. „Nomad Thought: Using Gregory of Nyssa and Deleuze and Guattari to Deterritorialize Mysticism“. Religions 13, Nr. 10 (21.09.2022): 882. http://dx.doi.org/10.3390/rel13100882.
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This article compares the mysticism of 4th-century Church Father Gregory of Nyssa to the nomadology of 20th century philosophers Deleuze and Guattari. In their book A Thousand Plateaus, Deleuze and Guattari returned to the figure of the nomad in order to free multiplicities from the “despotic unity” of modern Enlightenment thought. Though Deleuze and Guattari compare this nomadology to spiritual journeys, they claim that their nomad, unlike the mystic, resists a center, a homecoming, a destination. Yet Gregory of Nyssa, writing before the Church itself became a hegemonic power that would confine truth to a single reified code, described the Christian as a wandering nomad, for whom the path itself is the goal. Contrary to the static vision that would be developed in the onto-theological tradition that would lead Western metaphysics to interpret mysticism as the private experience of union with the divine, Gregory of Nyssa proposes a communal movement “from beginning to beginning” with no end, and no union in sight. By placing the postmodern secular nomad alongside the premodern Christian nomad, this article will draw on similarities between the two in order to accentuate the contemporary relevance of Gregory of Nyssa’s vision of mysticism.
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O'Donovan, Joan Lockwood. „Political Authority and European Community: The Challenge of the Christian Political Tradition“. Scottish Journal of Theology 47, Nr. 1 (Februar 1994): 1–18. http://dx.doi.org/10.1017/s0036930600045610.
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Today the whole of Europe, East and West, is caught up in the search for new political and economic structures, sadly, along violent and atavistic as well as peaceful and constructive paths. In the West the fulcrum of change is the halting movement of countries toward economic and political ‘integration’ within the European Community. The issue of what form, or forms, the Community should take (whether federal, confederal, or more loosely associative) is understandably divisive, for its resolution will determine the political shape, not only of the member states, but also of those western European countries (should there be any eventually) that remain either outside the Community or only partially integrated in it. Moreover, it will decisively influence the political and economic aspirations and possibilities of the Community's eastern European neighbours, and even of their Soviet or ex-Soviet neighbours. Thus are we justified in viewing the fate of the European Community as the fate of Europe. Consequendy, it is a task of theoretical and practical moment to attempt to grasp the civilisational meaning of the projected European union with the help of some points of reference from western Europe's past and present.
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De la Orden Bosch, Gustavo. „Léonard, Sarah and Christian Kaunert. 2019. Refugees, security and the European Union. London: Routledge. 220 p.“ Deusto Journal of Human Rights, Nr. 6 (16.11.2020): 267–73. http://dx.doi.org/10.18543/djhr.1901.
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Over the last two decades, the securitization of borders and human mobility has become a more “high profile” issue in academia. The general consensus is that in Western countries policies on migration have been increasingly adopted through security concerns. Such a statement brings together a broad and complex set of issues: migration, asylum, cross border crimes, external and internal security, to mention some of them. Therefore, in this book, Léonard and Kaunert recognize the need to refine the analysis and undertake the arduous task of decoding the realm and functioning of the securitization process on the specific area of asylum policy in the European Union (EU).
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Vollaard, Hans J. P. „Re-emerging Christianity in West European Politics: The Case of the Netherlands“. Politics and Religion 6, Nr. 1 (27.02.2013): 74–100. http://dx.doi.org/10.1017/s1755048312000776.
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AbstractDoes Christianity re-emerge in politics even in the most secularized part of the world, Western Europe? In this article, the exemplary case of the Netherlands provides empirical evidence for two mechanisms of resurgent Christianity in party politics. In this way, the article also offers a more precise understanding under what conditions various dimensions of religion become (again) or remain politically significant. The first mechanism has been the incentive of secularization and secularism for remaining Christians to regroup in a so-called creative minority to convey an explicitly faith-based message to a broader public. Modernization has therefore not automatically meant less religion in politics. However, creative minorities remained a relatively minor affair in Dutch party politics, despite the large number of Christian migrants and their descendants. Second, Christian and culturally rightwing, secular parties have increasingly referred to a Judeo-Christian culture to mark the political identities of the European Union and its nations in response to Islam's growing visibility. The concept of Judeo-Christian culture foremost functioned as a sacred word to denote the liberal and secular order of the West, reflecting the re-emergence of Christianity as cultural phenomenon rather than faith in West European politics.
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Stenclik, Eric. „Christian Tears; Pagan Smiles: Hart Crane’s “Lachrymae Christi”“. Religion and the Arts 18, Nr. 3 (2014): 349–72. http://dx.doi.org/10.1163/15685292-01803003.
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When American poet Hart Crane declares in a letter, “I felt the two worlds. And at once,” he speaks bluntly of the governing tension of his poetry: the knocking of Harold Hart Crane’s finite language against the hard, transparent ceiling beyond which he senses the divine. Crane’s first collection, White Buildings, often shows signs of visionary frustration. But in “Lachrymae Christi,” the most difficult poem in White Buildings, Crane’s vision dilates to immense possibilities of union between the material and the spirit worlds, between what is time-bound and what is timeless. This poem, both its poetic effect and its spiritual purpose, can be most sympathetically read as mystical. Because the tonal movement toward rapture in “Lachrymae Christi” resonates against the poetry and theology of Renaissance mystics such as St. John of the Cross, we can situate the poem in the context of ancient patterns of western mysticism in order to reclaim what has long been seen as an opaque and elusive poem. “Lachrymae Christi” rewards this reading of its mystical poetics with line after line of quivering wordplay, startlingly fresh religious allusion, and subtle thematic polyphony as it interweaves Christian and pagan traditions of regeneration.
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Zhang, Kai, und Nianye Liu. „The Re-Discovery of the Bulletin of Chinese Studies and the Development of Traditional Chinese Studies at Christian Universities in Huaxiba“. Religions 15, Nr. 6 (19.06.2024): 746. http://dx.doi.org/10.3390/rel15060746.
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During the Second World War, the integration of science and humanities, as well as the integration of Guoxue (Traditional Chinese Studies) and Western learning, became a central issue in academia in China. With the support of the Harvard–Yenching Institute, Christian universities such as Cheeloo University, Ginling College, Nanking University, West China Union University, and Yenching University, which had gathered in Huaxiba in Chengdu during the war, were committed to bridging the gap between science and Guoxue. They founded the “East-West Cultural Studies Society” with the aim of attracting scholars from both domestic and international backgrounds, facilitating dialogue and the convergence of Chinese and Western academic traditions. Pioneering a novel approach that infused traditional Guoxue with scientific inquiry, they established the Bulletin of Chinese Studies, which swiftly rose to a distinguished position within Guoxue research amid the tumultuous wartime milieu. This article endeavors to, within the diverse context of the modern evolution of the origins of and changes in Guoxue research, undertake a comprehensive examination of the objectives and scope of the Bulletin of Chinese Studies through a nuanced perspective that fuses globalization and localization. The overarching goal is to delve into the profound significance of Guoxue research within Christian universities, with a central focus on propelling substantial progress in the potential fusion of Chinese and Western academic disciplines.
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Gorny, Aleksandr S. „Belarusian national democratic and polonophilic organizations in interwar Poland“. Slavic Almanac, Nr. 3-4 (2020): 106–26. http://dx.doi.org/10.31168/2073-5731.2020.3-4.1.06.
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The author of the article identifies three trends of the Belarusian national movement in the Western Belarusian lands in Poland during the interwar period: the radical left-wing, the national-democratic, and the polonophilic. The activities of the Belarusian radical left-wing in Western Belarus have been studied in detail in the Soviet historiography. There are still many gaps in the activities of Belarusian national-democratic and polonophilic political structures. Belarusian national democratic organizations in interwar Poland (The Belarusian Christian democracy, The Belarusian Peasant Union, V. Hadleuski’s group “The Belarusian front”, The Orthodox Belarusian democratic association, etc.) used in their activities legal forms of fight for the national rights of Belarusians, sought to unite Belarusian lands and to create an independent Belarusian state following the example of European republics. The polonophiles in the Belarusian movement (The Regional Union, The Temporary Belarusian Rada, The Belarusian Radical People’s Party, the Luckievich-Astrouski group, etc.) adhered to the idea of cooperation with the institutions of the Polish authorities in order to achieve national and cultural concessions for the Belarusian people. The Polonophiles did not enjoy wide support among the population and existed due to the financial help of the Polish authorities.
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Kharlan, Hanna. „European integration in the program documents of political parties of Federal Republic of Germany in elections to the Bundestag 2017“. European Historical Studies, Nr. 14 (2019): 43–57. http://dx.doi.org/10.17721/2524-048x.2019.14.43-57.
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The article covers the specific depiction of Eastern Europe in the programs of the main political forces in parliamentary elections in Germany 2017. Positions of political forces of the Federal Republic of Germany are characterized by the degree of impact to the course of political life. The election programs of the six parties (CDU / CSU, SPD, FDP, “Alliance 90 / The Greens”, “Left”, “Alternative for Germany”) that managed to overcome the barrier were analysed. Almost all political parties that succeeded in breaking the barrier in the parliamentary elections on September 24, 2017, presented their own vision of the European direction of FRG’s foreign policy in their election programs. All parties, except the right-wing populists, spoke in favor of Germany’s active participation in the processes of European integration. Such issues as a strategy for the further development of the EU, overcoming the negative effects of the UK’s withdrawal from the EU, and the prospects of community enlargement at the expense of Turkey and the Western Balkans were the focus of political forces. The Christian and Democratic Union / Christian and Social Union, led by Federal Chancellor A. Merkel, emphasized the need to strengthen the European Union as a subject of world politics against the background of geopolitical shifts after 2014 and the withdrawal of the UK from the EU. The Social Democratic Party of Germany, the Free Democratic Party and the “Alliance 90 / The Greens” spoke in favor of reforming the EU institutions. Instead, the far-right “Alternative for Germany” called for a radical revision of FRG’s foreign policy strategy. All political forces have noted the deterioration of the situation with democracy and human rights in Turkey, which makes it impossible for this country to enter the EU in the near future. As for membership prospects for the Western Balkans, the parties’ positions differ. The conclusions state that the formation of another “grand coalition” led by A. Merkel testified to the stability of the foreign policy and the desire to maintain the leading role of FRG in the processes of deepening and expanding European integration.
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Nowakowski, Przemysław. „Kościół rzymskokatolicki w poszukiwaniu interkomunii z Kościołami odmiennych tradycji liturgicznych“. Ruch Biblijny i Liturgiczny 60, Nr. 2 (30.06.2007): 97. http://dx.doi.org/10.21906/rbl.340.
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After the Second Vatican Council the Roman Catholic Church recapitulated all his teaching on the Holy Eucharist, coming back to its biblical and patristic roots. At the same time Church was looking for the best way to common Eucharistic Table with different Christian communities – eastern and western. The intercommunion exists just between Catholics and Orthodox in the very special situations. The intercelebration is not possible yet in the absence of ecclesiological and doctrinal communion. The lack of apostolic succession and the other interpretation of the sacraments causes more difficulties on the way to intercommunion with Protestants. A lot of popular initiatives are taken recently in order to make the common Eucharist closer. Protestant Churches regards the practice of intercommunion as one of the means to the complete union among Christians. The Roman Catholic Church emphasizes that intercommunion is just to be an ultimate aim of the Churches union.
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Ribberink, Egbert, P. Achterberg und Dick Houtman. „Are All Socialists Anti-religious? Anti-religiosity and the Socialist Left in 21 Western European Countries (1990-2008)“. RUDN Journal of Political Science, Nr. 4 (15.12.2016): 66–85. http://dx.doi.org/10.22363/2313-1438-2016-4-66-85.
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The political situation in the Soviet Union during the twentieth century has led some to suggest that socialism is some kind of secular religion as opposed to ‘normal’ religion. In modern Europe, however, there have been vibrant Christian socialist movements. This article looks into the different attitudes of socialists towards religion and answers the question whether it is pressure of religious activity or pressure of religious identity that makes socialists resist religion. The results from a multilevel analysis of three waves of the European Values Study (1990-2008) in 21 Western European countries specifically point to an increase in anti-religiosity by socialists in countries marked by Catholic and Orthodox religious identities.
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Dixon, Cynthia K. „There is an Appetite for Religious Studies: Religious Education in the Public Domain“. Journal of Christian Education os-43, Nr. 1 (April 2000): 29–40. http://dx.doi.org/10.1177/002196570004300106.
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Arriving in Western Australia in the early 1970s interest in Religious Education and Christian family nurture ensured that Cynthia Dixon would soon meet Brian Hill, and their families develop friendships. Mutual interest in the ministries of Scripture Union. The Churches Commission on Education, the development of curriculum in Religious Studies and, latterly, the development of a Values Framework have led to joint membership of numerous committees. “As two rather isolated voices in our respective universities,” Cynthia comments. “I always found Brian a constant support and inspiration, willing to offer his expertise to course development.” Brian's willingness to supervise Cynthia's doctoral study in the 1980s was a privilege for her, too.
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Mišetić, Dragan, und Gordan Radić. „Security of the European Union ad the Western Balkan Countries with Corruption and Illegal Migration“. Security science journal 4, Nr. 2 (30.12.2023): 235–46. http://dx.doi.org/10.37458/ssj.4.2.11.
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The issues of illegal migration and asylum are extremely important for the countries of the European Union and the Western Balkans. Currently, we are facing new types of migration of people from countries such as Afghanistan, Syria, Iraq, Algeria, Egypt and others who illegally cross the borders of the Western Balkan countries on their way to the European Union. Is this path just a humane resettlement of the people? Or maybe it's part of a tactic that seeks to jeopardize Christian foundations. Demographics and biology are something that can be predicted and calculated. States have the same problems and challenges in the field of migration management and control especially in the fight against illegal migration through their territories. Border control is also linked to the problem of the efficiency of institutions and a single management system in the field of migration and asylum. The fundamental characteristic of countries in transition is the presence of various types of dysfunctional conflicts. The transition burdened with these conflicts leaves consequences for all generations. It is itself a great social change that encompasses all fields of life from the family to all other institutions in society. In such conditions, we also have corruption that develops as an infectious disease that does not stop in societies. The aim of this paper is to point out the problem of migration, especially illegal migration, which flourished a few years ago.
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Лизгунов, Павел. „The Discipline «Russian Patrology»: A Historical Review“. Theological Herald, Nr. 3(42) (15.10.2021): 126–43. http://dx.doi.org/10.31802/gb.2021.3.41.007.
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В статье делается обзор становления дисциплины «русская патрология» в дореволюционной России, Советском Союзе, в западной науке (в том числе в среде русской эмиграции), а также в постсоветской России. Обозначается сравнительно малая изученность богословской составляющей русской литературы, что делает её исследование перспективным и актуальным. Недавнее выделение дисциплины русской патрологии из истории русской литературы соотносится с постепенным преобразованием патрологии в историю христианской литературы в западной науке, ставится вопрос о методе патрологии как науки. The article observes the history of patrology research in pre-revolutionary Russia, Soviet Union, in western science including russian emigrants and in post-soviet Russia. Author concludes that currently theological thought in Russian literature is insufficiently explored and that Russian patrology is a perspective direction in modern theology. Author correlates the recent separation of the discipline of Russian patrology from the history of Russian literature with the gradual transformation of patrology into the history of Christian literature in Western science. Article raises of the method of patrology as a science.
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Chaudhary, Mohammad Akram, und Michael D. Berdine. „Islamic Resurgence and Western Reaction“. American Journal of Islam and Society 11, Nr. 4 (01.01.1994): 548–65. http://dx.doi.org/10.35632/ajis.v11i4.2440.
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Islam is an ideology and a world religion with more than onebillion adherents spread around the globe (Kettani 1986). I Muslimsare a majority in more than forty-five countries from Africa toSoutheast Asia. Their populations continue to grow, as do the Muslimpopulations in the former Soviet Union, China, India, Europe, andthe United States. Islam seeks the evolution of a social structure basedon the concept of the unity of mankind and comprised of individualswho are ·living moral and spiritual lives. It seeks to build a transnationalsociety in which such narrow loyalties as color, race, and soon are negated, in which complete submission to the will of Allah isdisplayed, and in which Muhammad is the model to follow in dailyaffairs and is recognized as the chief interpreter of revelation.Denny (1993, 345) introduces Islam as "a vigorous, complexamalgam of peoples, movements, and goals, and not the monolithic,centrally coordinated, hostile enterprise that outsiders sometimesassume it to be." Muslim society is further characterized as having thecapacity to resolve any changes, new situations or problems facingthe ummah through the application of ijtihad. In the ever-changingsociocultural and socioeconomic conditions, it is ijtihad that preventsfossilization and precludes the development of stereotypes withinIslam. With ijtihad, Islam has the inherent capacity to address andrespond to change while still following the teachings of the Qur'anand the Prophet. Thus the term "fundamentalism," with its nonMuslimorigin in early twentieth century Protestant Christianity, hasno place in, and is therefore irrelevant to, the Islamic schema. This isnot only because of the specifically Christian heritage and nature ofthe term, but also because of the derogatory and negative undertonesthat have been attached to it. The term "Islamic fundamentalism" is,in fact, an oxymoron, for one cannot be a Muslim if one does notadhere to the fundamentals of Islam. Denny (ibid., 345-46) writes: ...
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Nemensky, О. В. „The Early Uniate Concept of the History of the Russian Church“. Orthodoxia, Nr. 3 (22.05.2024): 164–87. http://dx.doi.org/10.53822/2712-9276-2024-3-164-187.
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The Brest Church Union, concluded in 1596 by the Metropolis of Kyiv with Rome, caused a split, or even a schism, in Western Russian society. A significant part of the clergy and Orthodox laypeople from various social strata united against it, including many of those who had initiated the union. The weakness of the union stemmed from the significant differences between its conditions and those formulated by the Orthodox side during its preparation, as well as the absence of the desired outcome — primarily the equalization of the rights of the Eastern Christian population of the Polish-Lithuanian Commonwealth with Catholics. In these conditions, the Uniates faced the task of justifying their decision with historical evidence, which should have proved the inevitability of their choice. They needed to demonstrate that the union with Rome had been established in Rus' since its Christianization, and the decisions of the Church Council of Brest were merely a return to the faith of their ancestors. In practice, they were tasked with providing a new interpretation of Russian history. This new concept was most comprehensively presented in the writing “A Defense of Church Unity” by Archimandrite of the Uniate monastery in Vilnius, Lev Krevza, in 1617, which was also authored by Archbishop of Polotsk, Josaphat Kuntsevych. They portrayed the entirety of history as evidence of Rus' allegiance to Rome, which was only interrupted a few times. As a result of this narrative, the Orthodox Church appears as a relatively recent phenomenon that disrupts the traditional course of Russian history. The analysis of Krevza's and Kuntsevych's depiction of the Russian past reveals that they were proponents of a largely secularized historical perspective heavily influenced by Western Baroque culture. This is clearly evident when comparing their texts with Orthodox responses, particularly in their general approach to historical processes and the historical figures involved, as well as the use of identity concepts. All of this suggests that the post-Brest Uniatism emerged as a new phenomenon, shaped by largely Western early modernist forms of culture that were still foreign to the local Russian tradition at that time.
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Ermilov, Pavel. „A federative model of the Church in western theology“. St. Tikhons' University Review 112 (30.04.2024): 30–50. http://dx.doi.org/10.15382/sturi2024112.30-50.
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The author attempts to reconstruct in the most general detail the history of the application of federative terminology to the description of the structure of the Christian Church. The concept of federation appeared in the 18th century in the works of Protestant church historians who believed that the formation of the initial church structure was modeled on the federative political structures that emerged in Greco-Roman antiquity. Further mastering of the relevant political terminology by church authors was facilitated by the formation of the theory of political federalism in the 19th century and its popularization in the political and public life of many states. The author shows how since the end of the 19th century the concept of federation has been applied to the church constitution at its modern stage. This practice was especially characteristic of the representatives of the Anglican Church, in whose official rhetoric the image of federation took an important and prominent place. It was in the midst of the Anglican Church that the formula of the Church as a federation was born. Thanks to Protestant influence, federative terminology enters the language of ecumenical theology, being used there in particular to denote an intermediate form of ecclesiastical union. However, federative formulas in ecclesiology were accompanied by constant criticism, mainly for allegedly bringing with them alien and profane associations. An irreconcilable position was taken by Catholic authors, who for a whole century have been developing a theological refutation of ecclesiastical federalism. Under the influence of their criticism, as well as significant historical and ideological changes, the image of federation gradually disappeared from the language of Christian theology, surviving ultimately in the form of a general and unanimous denial that the Church is not a federation. The author is trying to show that despite some artificiality in the use of federative terminology, there were certain theological insights behind its use concerning the status of particular Churches and the nature of their mutual unity. These intuitions were largely ignored by the general development of ecclesiology in the twentieth century with its main interest in the global and universal dimension of the Church.
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Butyrskii, Mikhail Nikolaevich. „Christ as Comes Augusti: On the Question of Numismatic Iconography of Justinian II“. Античная древность и средние века 49 (2021): 55–69. http://dx.doi.org/10.15826/adsv.2021.49.004.
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This paper compares iconography of the “image of power” on Roman coins of Emperor Aurelian (minted in Serdica, minted in 274–275) and Byzantine pieces of Emperor Justinian II (Constantinople and several Western provincial mints, 705–711). Not synchronous coin types demonstrate the similarity of the idea and image, which affirmed the divine power over the earthly empire in the pagan and Christian periods of its existence. This was achieved due to the novelty of the iconographic language: the half-length images of Sol and Christ, both titled “dominus”, are placed on obverse, with their physiognomy close to the appearance of the ruling emperor showed as a portrait or standing figure on reverse. The iconography of sun deity Sol called the “Lord of the Roman Empire” on the coins of Aurelian anticipated the iconography of Christ as the Lord and “Rex regnantium” on the coins of Justinian II; the latter, in the version from 705–711, inherited pre-Christian tradition of paired images of emperor and his deity-patron on the Roman coins (third and fourth centuries), demonstrating a “personal union” of the ruler and the deity.
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Cai, Ellen Xiang-Yu. „The Itinerant Preaching of Three Hoklo Evangelists in Mid-Nineteenth Century Hong Kong“. Itinerario 33, Nr. 3 (November 2009): 113–34. http://dx.doi.org/10.1017/s0165115300016284.
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Karl Gützlaff set up the Chinese Union in 1844, which was a missionary society based on the principle that China's millions could never be converted to Christianity by foreign missionaries: Chinese Christians themselves must carry out the evangelisation of the empire while Western missionaries would serve as instructors and supervisors. Ever since the founding of the Chinese Union, the effectiveness of this evangelistic methodology has given rise to heated debates among contemporary missionaries and subsequent generations of Christian mission historians. Both Jessie G. Lutz and Wu Yixiong discussed the employment of this evangelistic methodology from the perspective of foreign missionaries, such as Gützlaff's evangelistic thought, the founding and development of the Chinese Union, and its crisis. By making use of more substantial mission archives, Jessie G. Lutz's research is more detailed; she even included Gützlaff's European tour from 1849 to 1850. It was Gützlaff's absence from Hong Kong that gave the other missionaries, such as Theodor Hamberg (1819-54) of the Basel Mission, Gützlaff's co-worker, the opportunity to investigate the function of the Chinese Union, and which eventually caused the dissolution of the Chinese Union during 1852 to 1853. How Gützlaff came to the idea of utilising native agency to evangelise the Chinese and how he managed to maintain his enterprise are quite clear. Although it did not come to a respectable result in his time, this idea of “self-propagation” was inherited by the missionaries who were sent to China by the other missions. Yet how did the Chinese evangelists carry out the evangelistic work independent from the missionaries? This is a question Jessie G. Lutz focused on for years.
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Bila, Svitlana. „THE MAIN CONCEPTS OF "RUS CULTURAL AND RELIGIOUS REVIVAL" OF THE LAST THIRD OF THE SEVENTEENTH – EARLY EIGHTEENTH CENTURY AS A PRECONDITION FOR "THE UNION TRIUMPHALISM" IN THE SCIENTIFIC WORKS OF ANDRZEJ GIL AND IGOR SKOCHILIAS“. Problems of humanities. History, Nr. 5/47 (27.03.2021): 49–66. http://dx.doi.org/10.24919/2312-2595.5/47.217751.
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Summary. The purpose of the article is to analyze the contribution of Andrzej Gil and Ihor Skochylias to the study of the preconditions for the "triumph" of the union confession in the western dioceses of the Kyiv metropolis in the context of development of new concepts and ideas by these scientists. The research methodology is based on the use of historical-comparative method and methods of analysis, synthesis and generalization. The scientific novelty of the article lies in an attempt to study the innovative concepts of modern scholars on the topic of the history of the union church of the late XVII ‒ early XVIII centuries. Conclusions. The significant source material is the authors’ concept that at the turn of the XVII‒XVIII centuries there was a cultural and religious revival and large-scale modernization reforms in the Kyiv metropolis leading to the formation of an innovative religious model "Slavia Unita". The scholars state that the main initiators and promoters of the Reformation innovations were the uniate metropolitans of Kyiv, representatives of the Basilian order and the local church hierarchy. Implementation and control over the innovations were carried out during regular episcopal and archimandrite visits and episcopal courts. Everything was codified at local diocesan councils. According to historians, this religious model contributed to the formation of a clear union identity and a closer union with European religious culture. At the same time, it contributed to the preservation of the important principles of the Kyivan Christian tradition. There are at least two objective conclusions made by the authors. One of them is that a direct result of this model was "the union triumphalism" and the "golden age of union" in the Kyiv metropolis, and the second one is that the political consequence of "Slavia Unita" is unification around the union denomination of the Rus nation. The Union Church in the Kyiv metropolis became the most widespread confession and an effective representative of the interests of the Rus people.
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Laužikas, Rimvydas. „Consumption of Drinks as Representation of Community in the Culture of Nobility of the 17th–18th Centuries“. Tautosakos darbai 51 (27.06.2016): 11–31. http://dx.doi.org/10.51554/td.2016.28882.
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Drinks and customs related to their consumption play a special role in the social history (essentially, that of the human community). However, research of the customs of alcohol consumption in Lithuania (along with the history of daily life in general and the culture of the nobility’s daily life in particular) is rather sporadic so far. The article presents a research work in cultural anthropology on the alcohol consumption as means (or prerequisite) of achieving more important aims of religious, social, economic or other kind. Because of the big scope of research and low level of prior investigation, the subject of this article is limited to a single aspect – namely, the custom of drinking from the same glass; to the culture of only one social layer of the Grand Duchy of Lithuania (GDL) – the nobility; and to a distinct period – the 17th–18th centuries. The aim of analysis is revealing sources of this custom, its development and meaning in the social community of the given period.According to the research, the GDL presented a sphere of interaction between the local pre-Christian Lithuanian culture, which had been developing for an incredibly long period – even until the end of the 15th century, and the Western European cultural tradition. The Western European culture, formed in the course of joining together elements of the antique heritage, the Christian worldview and the inculturized “Northern barbarism”, acquired in the 14th–16th century Lithuania one of its essential constituents – namely, the culture of the “Northern barbarism” still alive and functioning. On the other hand, the nobility of the GDL, raised in pre-Christian Lithuanian culture, had no trouble recognizing elements of its local heritage in the Western Christian culture. The local custom of drinking from the same glass characteristic to the higher social layers supposedly stemmed from the drinking horns. Along with Christianity and spread of the wine culture, the local pre-Christian custom of drinking from the same glass should have been abandoned by the nobility, surviving instead solely in the lower social classes. The western custom of drinking from the same glass spread in Lithuania along with Christianity and the wine consumption. However, its influence on the nobility was rather limited. In the 15th–16th centuries, when this custom was still rather widespread in Europe, the Lithuanian nobility was just beginning its acquaintance with the wine culture, while in the 17th–18th centuries, when the wine culture grew popular in Lithuania, the western-like custom of drinking from the same glass had already waned in other European countries. Therefore, the western custom of drinking from the same glass was rather a marginal phenomenon among the Lithuanian nobility, affected by the cultural exchange with the Polish nobility (which grew especially intense following the union of Lublin) and the ideology of Sarmatianism. The custom of drinking from the same glass disappeared in the culture of the Lithuanian nobility at the turn of the 18th–19th century due to the ideas of Enlightenment and the altered notions of healthy lifestyle and hygiene. However, drinking from the same glass, as a distant echo of the ancient customs representing social community was quite popular in the peasant culture as late as the end of the 20th – beginning of the 21st centuries.
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Siegal, Gil. „Genomic Databases and Biobanks in Israel“. Journal of Law, Medicine & Ethics 43, Nr. 4 (2015): 766–75. http://dx.doi.org/10.1111/jlme.12318.
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In addressing the creation and regulation of biobanks in different countries, a short descriptive introduction to the social and cultural backgrounds of each country is mandatory. The State of Israel is relatively young (established in 1948), and can be characterized as a multi-religious (Jewish, Muslim, Christian, Druz, and others), multi-ethnic (more than 14), multi-cultural (Western “Ashkenazi” Jewry, Oriental “Sfaradi” Jewry, Soviet Jewry, Israeli Arabs, Palestinian Arabs) society, somewhat similar to the American melting pot. The current population is 8.3 million, a sharp rise resulting from a 1.2 million influx of immigrants from the former Soviet Union in the 1990s. Seventyfive percent are Jewish, 20% Arabs (the majority of whom are Muslims), and several other minorities. The birth rate is 3.8 per family, the highest in the Organization for Economic Cooperation and Development (OECD).
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Danner, Victor. „Western Evolutionism in the Muslim World“. American Journal of Islam and Society 8, Nr. 1 (01.03.1991): 67–82. http://dx.doi.org/10.35632/ajis.v8i1.2644.
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As a general system of thought, evolutionism is the most powerful ideologyin modem Western secularist civilization. It arose in the West over a centuryago and spread there first, gradually reducing the Christian culture of theWest until it became a residual influence. Because Western nations such asEngland, France, and the Soviet Union imposed themselves on Muslim landsin the form of colonialist regimes, we should not be surprised to find withinthe Muslim world the echoes of evolutionary thdang in many of the modernist,or Westernized, Muslims, and even amongst their opponents, the Muslimfundamentalists. This was perhaps inevitable, given that the educational systemof the Muslim world has been patterned on that of the West.In the West, evolutionary modes of thought have gradually created asecularized world devoid of religious attachments. In the Muslim world, itis only natural that modernist Muslims, the so-called Westernized Muslimswho take their bearings from Western as opposed to Islamic thinking, shouldhave sought to create within Islam a similarly secularized culture, likewisecut off from its religious mots. Such Muslims have been the dominant influencein the Muslim world from the nineteenth century up to the Second WorldWar, ample time in which to realize their ambitions. In this fashion,evolutionism, an ideology that arose in the West and succeeded in utterlyde-Christianizing the West, has now penetrated into the Muslim world likea Trojan horse.That being so, we would do well to examine the origins of evolutionarythinking in the West to discern both its nature and to see how it displacedChristian beliefs and institutions. The secularist civilization it produced isnow sweeping the entire globe and threatening to destroy the lingering elementsof traditional Islamic civilization. By first examining what happened in theChristian world, we are in a better position to grasp what has been goingon within the domains of Islam in the recent past. That understanding shouldhave a direct bearing on the question of whether the traditional culture ofIslam can be preserved. Indeed, the world of Islam may very well be the ...
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Aktürk, Şener. „Not So Innocent: Clerics, Monarchs, and the Ethnoreligious Cleansing of Western Europe“. International Security 48, Nr. 4 (2024): 87–136. http://dx.doi.org/10.1162/isec_a_00484.
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Abstract Sizeable Jewish and Muslim communities lived across large swathes of medieval Western Europe. But all the Muslim communities and almost all the Jewish communities in polities that correspond to present-day England, France, Hungary, Italy, Portugal, and Spain were eradicated between 1064 and 1526. Most studies of ethnoreligious violence in Europe focus on communal, regional, and national political dynamics to explain its outbreak and variation. Recent scholarship shows how the Catholic Church in medieval Europe contributed to the long-term political development and the “rise of the West.” But the Church was also responsible for eradicating non-Christian minorities. Three factors explain ethnoreligious cleansing of non-Christians in medieval Western Europe: (1) the papacy as a supranational religious authority with increasing powers; (2) the dehumanization of non-Christians and their classification as monarchical property; and (3) fierce geopolitical competition among Catholic Western European monarchs that made them particularly vulnerable to papal-clerical demands to eradicate non-Christians. The extant scholarship maintains that ethnoreligious cleansing is a modern phenomenon that is often committed by nationalist actors for secular purposes. In contrast, a novel explanation highlights the central role that the supranational hierocratic actors played in ethnoreligious cleansing. These findings also contribute to understanding recent and current ethnic cleansing in places like Cambodia, Iraq, Myanmar, the Soviet Union, and Syria.
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Barysenka, Volha. „Polityka rosyjskiej Cerkwi prawosławnej wobec cudownych obrazów katolickiej proweniencji na wschodnich terenach dawnej Rzeczypospolitej w XIX w. na kilku przykładach“. Porta Aurea, Nr. 20 (21.12.2021): 71–90. http://dx.doi.org/10.26881/porta.2021.20.04.
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Due to the liquidation of the Union in 1839 and the transfer of Catholic churches to the Orthodox Church after the rebellions of 1830–1831 and 1863–1864 in the territories of the former Polish -Lithuanian Commonwealth which were incorporated into the Russian Empire, a great deal of sacred art pieces of western -Christian art became property of the Orthodox Church. As per directions of the Church authorities, the images of Jesus Christ, Our Lady and the Saints of the Undivided Church could remain in Orthodox churches, while those of Catholic and Greek -Catholic Saints were to be given back to Catholics. The images that were left in Orthodox churches were to be changed to meet the Orthodox rules. That usually meant addition of an inscription or repainting of the image partially or fully.
The situation was different in relation to miraculous images. After being transferred to the Orthodox churches they remained unchanged, even in the cases when their iconography was unacceptable for the Orthodox Church or when they represented Catholic Saints, such as Ignatius Loyola or Anthony of Padua. This was related to the effect miraculous images had on local communities. The cult of miraculous images was above -confessional; believers of different Christian confessions went on pilgrimages to them. Leaving these images as is they were aimed at converting Catholics to Orthodoxy to strengthen the position of the Russian Empire on the land of the former Polish - -Lithuanian Commonwealth. To justify the functioning of western -Christian images in the Orthodox Church, both new legends were developed stating the images had Orthodox origins and were taken by Catholics, and attempts of theological rationale were made. These activities were successful: the images that survived through the disasters of the 20th century are still in the cult of the Orthodox Church along with the legends of their Orthodox origin developed in the 19th century.
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Brewer, Brian C. „Denominating “Justification” and “Faith”: Catholics, Lutherans, and a North American Baptist's Response to the Joint Declaration on the Doctrine of Justification“. Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, Nr. 4 (19.10.2021): 442–63. http://dx.doi.org/10.1177/10638512211044777.
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That the Lutheran World Federation and the Pontifical Council for Unity attempted a joint declaration on the doctrine of justification is worthy of commendation. The resulting Joint Declaration constitutes some of the best contemporary efforts at ecumenical dialogue in the spirit of Christian union. This essay outlines the development of both medieval Catholic and subsequent Protestant conceptions of justification that led to disunion in the Western Church, reviews the initial points of division on the doctrine during the era of the Reformation for the purpose of grasping more fully the ecumenical feat of the JDDJ, and seeks to clarify what issues appear to remain unclear or unresolved in the document. The article also outlines the history of how Baptists in America have understood the doctrine of justification in order to consider how such Baptists might perceive the promise and potential lingering challenges or questions regarding the joint declaration.
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Baghos, Mario. „The Fathers of the Church, the Reformation, and the Failed Attempts at Union between the Tübingen Theologians and the Patriarchate of Constantinople: A Broad Perspective“. Religions 15, Nr. 7 (09.07.2024): 831. http://dx.doi.org/10.3390/rel15070831.
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The sixteenth century witnessed dramatic upheavals in Eastern and Western Europe in both the ecclesiastical and political domains. In the previous century, Constantinople had fallen to the Ottoman Turks, meaning that its Eastern Orthodox inhabitants were severed both politically and religiously from their Western Christian neighbors, who were ruled over by sovereigns that derived their spiritual authority from the Papacy. Meanwhile, the Reformation endangered the unity of the political and religious spheres of the Catholic West. As it soon became clear that the mainstream Reformers were neither united nor consistent in their ecclesiological views, one thing remained a constant: a recourse to the Fathers of the Church for the confirmation of Reformed tenets such as sola scriptura and sola fide. The use of Patristic proof texts played an important role in the attempt of the Lutherans to unite with the Orthodox, the former reading the writings of the Fathers in a very different way to the latter. This article analyzes why this attempt at union failed, with specific focus on the correspondence between the Tübingen theologians and the Patriarch of Constantinople, Jeremiah II Tranos, in their respective reading of the Augsburg Confession which represents the main Lutheran articles of faith.
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Gayda, F. A. „The Perspectives of Russia’s Intellectual Circles on the Church, Orthodoxy, and the Union by 1839“. Orthodoxia, Nr. 3 (22.05.2024): 122–47. http://dx.doi.org/10.53822/2712-9276-2024-3-122-147.
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The article focuses on the perception of Orthodoxy and Uniatism within Russian intellectual circles on the eve of the reunification of Belarusian Uniates with the Orthodox Church in 1839. The article also examines the religious perspectives of both governmental figures (S. S. Uvarov, M. M. Speransky) and public figures (N. M. Karamzin, A. S. Sturdza, A. S. Pushkin, N. G. Ustryalov, D. N. Bantysh-Kamensky, I. I. Sreznevsky, P. Ya. Chaadaev). In the 1810s and 1830s, secular circles began to formulate ideas about Orthodoxy as a religion of love, firmly rooted in the original Christian tradition. Orthodoxy was regarded as a religion characterized by dogmatic certainty, devoid of relativism and false mysticism. The primary distinction from Catholicism lay in the absence of a pursuit for secular power, and consequently, a rejection of the practice of violence. Additionally, the Orthodox Church was viewed as the historical church of the Russian people. The author of the article concludes that by this time, a significant segment of society, particularly those concerned with religious matters, had already developed relatively stable ideas about the union. The union was perceived as the result of religious manipulation and coercion by papal Rome, as well as the enticement of certain Western Russian church hierarchs. The article underscores the Orthodox population’s rejection of the union within the Polish-Lithuanian Commonwealth, particularly among the common people. Hence, the effort to overcome the union was deemed justified. Furthermore, the Uniates could not be regarded as fully integrated members of the Russian people until they were reunited with both the Church and the Russian national spirit. Within the framework of the intellectual circles’ ideas that emerged during that period, religious and secular reasoning were closely interwoven and found historical validation.
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Azon, Senakpon Adelphe Fortune. „Vodun Continuum in Black America: Communication with the Dead and the Invisible World in Jesmyn Ward’s Sing Unburied Sing“. International Journal of Culture and History 8, Nr. 2 (13.10.2021): 58. http://dx.doi.org/10.5296/ijch.v8i2.19001.
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The spread of Western rationalism through armed conquest, with the global dominance of Judeo-Christian and Islamic creeds, has almost obliterated the existence of the alternative ontological perceptions rooted in the dominated people’s cultures. This essay studies how Ward’s Sing Unburied Sing reaches back to African ancestral beliefs, vodun practices and rituals, and brings to life characters who strive to counteract exclusion with the conception of the world as a Whole, a continuum whose survival is premised on the respect of, and fusional union with, each element of that Whole. This conception partakes in the search for meaning to existence in a society that has erected individualism and the exclusion of black people into creed. The paper uses the theoretical approach of vodun ontology and, in an Afrocentric perspective, reads through Ward’s novel this cultural trait thriving centuries after the enslaved people’s departure from Africa. It purports to voice African traditional values and to celebrate cultural difference.
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Kushch, Tatiana. „Translations of Scholastic Works in Fourteenth-Century Byzantium: Intellectual Dissidence?“ ISTORIYA 13, Nr. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023064-9.
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This article examines the activity of the fourteenth-century Byzantine intellectuals in translation into Greek of the works of Latin scholastics, particularly Thomas Aquinas. The author of the article notes that, before these translations, in Byzantium there was no public demand for the study of the Latin language and acquaintance with Western theological thought. The interest in Latin Scholasticism was born primarily as a response to the ideological crisis caused by the Palamite disputes and the victory of hesychasm. Political contacts with the West were another stimulus to the interest in Latin culture and theology. The first translator of the scholastic works was Demetrios Kydones: in cooperation with his brother Prochoros, he translated the main works of Aquinas. However, the colleagues, state authorities, and church evaluated the activities of Demetrios Kydones and his followers in different ways. When the Byzantines got acquainted with the scholastic works, it aggravated the disputes concerning the Church union and the anti-Latin polemics. The Latinophiles’ translation activity became a form of manifestation of their dissent, as they conceded religious rapprochement with the papacy and recognized the achievements of the Western theological thought. Generally, the appearance of the works of Latin theologians in the Christian East had a strong impact on the intellectual and ideological-political life of Byzantium.
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Tuchapets, Vasyl. „Ecclesiastical vocation of the UGCC in the light of the theological teaching of John Paul II on the unity of Christian churches“. Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, Nr. 16 (29.12.2021): 66–80. http://dx.doi.org/10.52761/2522-1558.2021.16.7.
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The author of the article, on the basis of the theological teaching of John Paul II on the unity of Christian Churches, reveals the subject of the ecclesiastical vocation of the UGCC in the modern era of interchurch relations of Christianity. The object of research is the theological and ecumenical works (encyclicals, epistles, speeches) of John Paul II, Pope in 1978-2000. The immediate subject of research is his theological and historical reflection on the ecclesiastical nature of the UGCC and the mission of this Eastern Catholic Church for the entire universal Church of Christ. Taking into account the above, the purpose of this study is to highlight the theological and historical views of John Paul II regarding the ecclesial mission of the UGCC in the context of modern ecumenical dialogue between the Churches of East and West. Thanks to the critical-historical method and theological analysis of the teachings of John Paul II about the beginnings of the birth of the Kievan Church, its medieval activity in the historical search for the restoration of unity between the Christian East and West, and contemporary for her perspectives of the ecumenical movement in the process of research, a theological synthesis of judgments, ideas and proposals was formed. The main conclusions of the article are: 1) the ecumenical views of John Paul II on the unity of the Catholic and Orthodox Churches remain relevant for Christians of the 21st century and are programmatic for theologians working on new ways to restore unity between East and West; 2) an assessment of past historical attempts to restore the unity of the Church, in particular the Union of Brest (1596), should be based on the then ecclesial context and illuminated as local attempts to search for the unity of the Church, thanks to which the Church received a unique practical experience in implementing the ideas of unity between East and West; 3) the UGCC, which was born as a result of the Union of Brest and today is developing as one of the Eastern Catholic Churches, is a great treasure for Christianity, because it unites Catholic and Orthodox elements in its ecclesiology; 4) in search of new forms of unity between the Eastern and Western Churches, the UGCC receives its own ecclesiastical vocation, to open to the Western Church a world of Eastern tradition and to the Eastern Church a world of Catholic tradition.
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Martynov, Andrii. „VALUE DIFFERENTIATION IN THE EUROPEAN UNION: HISTORICAL PREREQUISITES AND TRENDS“. European Historical Studies, Nr. 19 (2021): 17–32. http://dx.doi.org/10.17721/2524-048x.2021.19.2.
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The article shows the dynamics of changes in the dominant social values in the European Union and the impact of this trend on the peculiarities of political processes. The pandemic has accelerated the process of crystallization of liberal-democratic and authoritarian models of modern global capitalism. Social changes provoke a conflict of values. Socialist, liberal and conservative parties are losing credibility. The situation is being used by populists. The historical period of uncertainty disorients public opinion. The crisis of traditional liberal-democratic values creates an ideological vacuum. The manifestation of this trend is a change under the influence of changing social stratification of socio-political identities of individuals and societies. The post-industrial European information society is creating a shortage of traditional ideas about work and Christian morality. This process destroys trade union and social democratic political practices. The dominant information socio-political sphere is characterized by the blurring of the criteria of truthfulness and falsity of information. Gone is the idea of a rational, well-informed voter capable of making a conscious political choice in favor of one’s own and the public’s interests. The article shows the correlation between the change of values and the political culture of Western, Eastern, Southern and Northern Europe. The choice in favor of a “green economy” stimulates a change in social values and everyday practices of human behavior. The pandemic created a crisis of power legitimacy. Quarantine “shutdowns” of the economy creates a crisis of administrative rationality. The consequence of these trends is a crisis of motivation of government and society due to stressful overload of competing values. The conclusions prove that value differentiation in the European Union is a consequence of the peculiarities of the development of national history. These trends are evident during the intergovernmental conference on the future of the European Union. Uncertainty about the European Union’s development strategy freezes the EU’s enlargement process. The realization of the tendency to harmonize different values is hypothetical.
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Jacob, Manju. „A Search for Redemption and Mystical Union: An Analysis of O’Connor’s “Greenleaf” and “The Lame Shall Enter First”“. Think India 22, Nr. 2 (26.10.2019): 348–52. http://dx.doi.org/10.26643/think-india.v22i2.8735.
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Flannery O’Connor is one of the modern spiritual writers and is identified with labels like Catholic writer, Hillbilly Thomist, Southern novelist, grotesque stylist etc. She deserves another equally convincing label–O’Connor the Mystic–her claim to be considered a mystic being based on the many instances of the description of mystic experience and the operation of grace in her motifs. Flannery O’Connor highlights her religious outlook of God in a nontraditional manner and allows others to obtain grace through her literature. Though faith underpins all of her work, she does not use it in a didactic manner as a medium to preach. Her short stories can be viewed as a search for redemption in Christ. These stories are quests which involve the hero’s recognition of his vocation and end in his eventual ordination. There is an initial rebellion against belief, a crisis in faith, and a resolution in a ‘moment of grace’ in her stories. For O’Connor, the very act of writing was itself a redemptive process. Though O’Connor’s works follow the features of Eastern as well as Western mysticism, the present study concentrates on the Christian mystical elements in O’Connor’s “Greenleaf” and “The Lame Shall Enter First” as O’Connor was a Catholic writer.
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Gao, Yuan. „Journey to the East: A Philosophical Inquiry into the Early Reception of St. Augustine in China“. International Journal of Asian Studies 16, Nr. 2 (Juli 2019): 117–29. http://dx.doi.org/10.1017/s1479591419000135.
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AbstractIn modern scholarship, much ink has been spilled over the significance of St. Augustine in the history of Western philosophy and theology. However, little effort has been made to clarify the legacy of Augustine in East Asia, especially his contribution to China during the early Jesuit missionary work through the Maritime Silk Road. The present article attempts to fill this lacuna and provide a philosophical analysis of the encounter of Chinese indigenous religions with St Augustine, by inquiring into why and how Augustine was taken as a model for the Chinese in their acceptance of the Christian faith. The analysis is split into three parts. The first part reflects on the contemporary disputations over the quality of the paraphrasing work of the early Jesuits, analyzing the validity of the allegedly careless inaccuracies in their introduction of Augustine's biography. The second part analyses some rarely discussed Chinese translations of Augustine, which I recently found in the Nanjing Union Theological Seminary, with particular focus on their ideological context. In particular, the paraphrased text concerning Augustine's theory of sin and the two cities will be highlighted. The third part goes a step further in exploring the reason why Augustine was considered an additional advantage in dealing with the conflicts between Christian and Confucian values. The primary contribution this essay makes is to present a philosophical inquiry into the role of Augustine in the early acceptance of Christianity in China by suggesting that a strategy of “Confucian-Christian synthesis” had been adopted by the Jesuit missionaries. Thereby, they accommodated Confucian terms without dropping the core values of the orthodox Catholic faith. The conclusion revisits the critics’ arguments and sums up with an evaluation of the impact of Augustine's religious values in the indigenization of Christianity in China.
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Ostapenko, Anatolii. „Is Belarus on the verge of civilizations?“ Ethnic History of European Nations, Nr. 60 (2020): 89–97. http://dx.doi.org/10.17721/2518-1270.2020.60.10.
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The article shows that the ontological status of Belarus does not necessarily need to be formulated as the border between the West and the East. Belarus is often regarded as a border area between the West and the East. Hence, different political conclusions are drawn: with whom Belarusians – with the East, in which Russia is always considered, or – with the West, that is, Europe. According to the author of the article, this formulation of the question is in principle incorrect. In the first place should be Belarus, and then all other countries. The territory of any country lies between the territories of some other countries. But for some reason, no ideologists or politicians pay much attention to this fact. It is necessary to raise the question of Belarus as an independent state which for many centuries was a powerful political and cultural entity. Huntington’s definition of a «torn» country does not apply to Belarus. The place of Belarus in the concept of modern world civilizations is not that of a Western or Orthodox civilization, but is of a union of Christian states.
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Lineham, Peter J. „Finding a Space for Evangelicalism: Evangelical Youth Movements in New Zealand“. Studies in Church History 23 (1986): 477–94. http://dx.doi.org/10.1017/s0424208400010767.
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Voluntary religious societies may be viewed either as powerful instruments for mobilising the Christian community, or as bodies which divert its energies from their proper function. They tend to be enclaves where distinctive values and activities are encouraged and confirmed. They have been marked by a greater degree of internationalism than the broader church, no doubt because their narrowness and specificity make their transfer outside their home context less problematic. Evangelical voluntary organisations provide good illustrations of these features. It is the intention of this paper to examine the establishment of two evangelical movements which appeared in the distinctive environment of New Zealand. One of them, the Inter-Varsity Fellowship, is a well-known force in twentieth-century voluntarism in the western world. The other ultimately became a branch of the Children’s Special Service Mission, now known as Scripture Union, but it began as a movement unique to New Zealand, as its original name, the Crusader Movement, suggests. The origins of these two evangelical voluntary societies in New Zealand give some indication of the potential and problems of new evangelical movements.