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Journal articles on the topic 'Catholic Church in S'
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1
Espinosa, David. "“Restoring Christian Social Order”: The Mexican Catholic Youth Association (1913-1932)." Americas 59, no. 4 (April 2003): 451–74. http://dx.doi.org/10.1353/tam.2003.0037.
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[our goal] is nothing less that the coordination of the living forces of Mexican Catholic youth for the purpose of restoring Christian social order in Mexico …(A.C.J.M.’s “General Statutes”)The Mexican Catholic Youth Association emerged during the Mexican Revolution dedicated to the goal of creating lay activists with a Catholic vision for society. The history of this Jesuit organization provides insights into Church-State relations from the military phase of the Mexican Revolution to its consolidation in the 1920s and 1930s. The Church-State conflict is a basic issue in Mexico's political struggles of the nineteenth and twentieth centuries, with the Church mobilizing forces wherever it could during these years dominated by anticlericalism. During the 1920s, the Mexican Catholic Youth Association (A.C.J.M.) was in the forefront of the Church's efforts to respond to the government's anticlerical policies. The A.C.J.M.’s subsequent estrangement from the top Church leadership also serves to highlight the complex relationship that existed between the Mexican bishops and the Catholic laity and the ideological divisions that existed within Mexico's Catholic community as a whole.
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Zajc, Marko. "Slovenian Press and Russia in the late XIX — early XX centuries: attitude to K.P. Pobedonostsev." Russian-Slovenian relations in the twentieth century, no. IV (2018): 46–59. http://dx.doi.org/10.31168/2618-8562.2018.4.2.1.
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Life and work of K.P. Pobedonostsev were known to the Slovenian public, primarily thanks to the German press. The liberal public looked sympathetically at the understanding of the Orthodox Church as a people`s Church and on Pobedonostsev’s faith in the “strong” Russian people. Also, the Catholic Slovenian public emphasized that Russia needed to be understood, and also sympathized to Pobedonostsev’s ideas about the place of faith in society. But on the other hand, especially the Catholic press condemned him for caesaropapism and for persecutions against Catholics. For both liberal and Catholic critics, it was problematic to assess his attitude towards democracy and parliamentarism, although both of them agreed that Pobedonostsev’s criticism was fair.
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Besschetnova, Elena V. "Whether Vladimir S. Solovyov Became a Catholic (Historical and Philosophical Analysis)." History of Philosophy 26, no. 1 (2021): 76–86. http://dx.doi.org/10.21146/2074-5869-2021-26-1-76-86.
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In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.
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Dzyra, Olesia. "UKRAINIAN PUBLIC ORGANIZATIONS OF CANADA AS SUPPORTERS OF THE GREEK CATHOLIC CHURCH IN THE 1930es." Almanac of Ukrainian Studies, no. 27 (2020): 83–87. http://dx.doi.org/10.17721/2520-2626/2020.27.12.
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In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.
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Grass, Tim. "‘Telling lies on behalf of the Bible’: S. R. Gardiner's Doubts about Catholic Apostolic Teaching." Studies in Church History 52 (June 2016): 398–412. http://dx.doi.org/10.1017/stc.2015.23.
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The reasons for the historian Samuel Rawson Gardiner's departure from the Catholic Apostolic Church in the mid-1860s are speculated upon but not generally known. This essay makes use of letters, hitherto in family hands and unknown to researchers, from Gardiner and his wife Isabella to her brother Martin Irving in order to trace the growth of Gardiner's doubts and his alienation from the Catholic Apostolic Church. In particular, the letters show how Gardiner felt the Church was mishandling the intellectual challenges exercising contemporary churchmen. The aim is to shed light on an aspect of Gardiner's biography which has not previously been explained adequately, and so to illuminate the response of one conservative religious movement – the Catholic Apostolic Church – towards the challenges presented by developments in the disciplines of geology and Biblical studies. It is argued that for Gardiner doubt was a necessary function of the quest for truth.
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Angrosino, Michael V. "The Catholic Church and U. S. Health Care Reform." Medical Anthropology Quarterly 10, no. 1 (March 1996): 3–19. http://dx.doi.org/10.1525/maq.1996.10.1.02a00010.
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Danylets, Yurii Vasylovych. "Religious activity of Mikhail Popov in Transcarpathia in 1938-1944." Ukrainian Religious Studies, no. 43 (June 19, 2007): 99–105. http://dx.doi.org/10.32420/2007.43.1874.
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End period 30 - beginning. 40's of the twentieth century. in Transcarpathia it was extremely difficult. After the overthrow of the government of the independent Carpathian Ukraine by the Hungarian troops, a military administration was established in the territory of Transcarpathia. The Orthodox Church has been held hostage to international events and has become the epicenter of the struggle between Hungary and Yugoslavia. It should be noted that the religious situation in Transcarpathia during this period was tense. About 61.9% of the population belonged to the Greek Catholic Church, 17.2% to the Orthodox Church, less believers were Jewish, Roman Catholic, Reformed, Evangelical and other churches. Among the Orthodox, since the 20's of the twentieth century. Two ecclesiastical jurisdictions dominated - the Serbian and Constantinople, whose representatives fought each other. The recognition and support of the Czech state before the Hungarian occupation had Serbian jurisdiction, which was represented by the vast majority of the clergy.
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Reed, Darryl. "Critical theory and the Catholic Church′s ambivalence about capitalism." International Journal of Social Economics 22, no. 2 (February 1995): 19–39. http://dx.doi.org/10.1108/03068299510078813.
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Antonenko, Polina S. "Democratization of the Catholic Church in Spain in 1976-1978." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (208) (December 23, 2020): 43–47. http://dx.doi.org/10.18522/2687-0770-2020-4-43-47.
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The article considers the changes in the position of the Catholic Church in Spanish society caused by the democratic transition. The beginning of the reign of Juan Carlos I was marked by the rethinking of the dialogue between the state and the Catholic Church. The king introduced the initiative to revise the provisions of the Concordat, thereby limiting the power position of the Spanish Catholic diocese. This decision looks like an intention to divide the history of Spain into Franco and democratic periods in the political and public consciousness. But the full-fledged democratization of society would have been impossible without the modernization of the church institution. The Constitution of 1978, being the main law of the country, reflects the state's attitude to religious issues, emphasizing the secular status of Spain and the pluralism of religion of the Spaniards. Despite the restrictions imposed on the Catholic Church, caused by the transition to democracy, the position of the religious institution remains high due to the pressure of the historical memory of Spain, in which Catholicism is a nation forming factor. As a result, the democratization of the Catholic Church was successful, and the church institution took a harmonious position in the conditions of democratic Spain.
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Pshenychnyi, Taras. "The Role of the Holy See (Vatican) in Legalizing the Greek Catholic Church: The Historiographic Aspect." European Historical Studies, no. 7 (2017): 84–102. http://dx.doi.org/10.17721/2524-048x.2017.07.84-102.
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The article shows the involvement of the Vatican in the process of legalizing the Ukrainian Greek Catholic Church. The classification of research shows the evolution of their development. The author notes that the illegal existence of the Greek Catholic Church in the Soviet Union was marked by a series of events and phenomena. They are classified in two categories. First – the tireless struggle of the clergy and the faith for family live, and second – a systematic struggle for the legalization of church. For the latter, the Ukrainian Greek Catholics wanted to engage the Vatican administration. In characterizing the historiographical base and relying on a wide range of research, the autor tries to show the changes in estimating Vatican’s involvement in resolving the crisis of the church in the Western regions of the Ukrainian SSR in the 1950’s – 1980’s. Thus, a large historiographical base reveals a wide range of opinions that reflects the participation of the various representatives of Vatican and of its administration in lobbying the legalization of the UGCC. This approach is related to the necessity of a critical reflection of the Soviet-Vatican relations in the late twentieth century, that of the impact Vatican on the revival of church life in the Soviet Union as a whole. As a conclusion, the article presents a view on a change in the Vatican’s Eastern policy during the late 1950s – 1980s. It shows different factors that affected the process. Special attention is given to those driwing the attention of the papal curia on the Ukrainian issues. These include the Second Vatican Council, the Metropolitan J. Slipyy’s release from prison, the emergence of information about the mass crimes of the Soviet government, the pontificate of John Paul II etc.
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Bature, Anthony. "Catholic Schools as Means of Promoting Peace and Justice in Nigeria." Tattva - Journal of Philosophy 8, no. 2 (July 1, 2016): 1–17. http://dx.doi.org/10.12726/tjp.16.1.
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The paper examines the impact of the Nigerian education and the extent to which it contributes towards the promotion of peace and justice with specific reference to Catholic schools. The paper argues that the role of Catholic Church in providing education has immensely contributed to the growth and development of education in Nigeria. Due to the church‟s focused intervention, approximately 649 elementary schools, 384 secondary schools and 16 tertiary institutions have been established in Nigeria. Relying on documentary method of data collection and descriptive analytic approach, this study explains that Catholic schools have a significant role towards achieving a peaceful and equitable society in Nigeria. The article recommends more engaged efforts by other non-state institutions towards the building of developed educational institutions that will help in promoting peace and justice in Nigeria.
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Antoniuk, O. "THE AGREEMENT BETWEEN THE COMMUNIST POWER AND THE POLISH EPISCOPATE OF 1950." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 139 (2018): 5–10. http://dx.doi.org/10.17721/1728-2640.2018.139.17.
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The article explores the process of preparation and signing of the Agreement between the representatives of the government of Polish Republic (PR) and the Polish Episcopate during the first four months of 1950. The main focus is on the policy of communist power regarding the Catholic Church. The essence of this policy was to continue to exert pressure on the church in order to force it to sign an agreement on favorable conditions for the power. Repressive measures of the ruling regime are highlighted. The principal position of the Polish primate S. Vyshynsky concerning the negotiation process is established. The main provisions of the Agreement between the representatives of the government of PR and the Polish Episcopate are analyzed. The article gives an assessment of the results of the agreement by the party-state leadership of Poland, which has made from the Catholic Church its official recognition and some significant concessions. However, the authorities continued to declare their tolerance towards religion and pledged not to restrict church activities and teach religion in schools. The results of the signing the agreement for the Catholic Church in Poland, which received a temporary respite in confrontation with the authorities, are described. The agreement became a kind of shield for the church from the further aggression of party-state structures.
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von Arx, Jeffrey P. "Archbishop Manning and the Kulturkampf." Recusant History 21, no. 2 (October 1992): 254–66. http://dx.doi.org/10.1017/s003419320000159x.
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It is not surprising that Henry Edward Manning had strong opinions about the Kulturkampf, Otto von Bismarcks effort in the early 1870’s to bring the Roman Catholic Church in Germany under the control of the State. As head of the Catholic Church in England, it appropriately fell to Manning to condemn what most British Catholics would have seen as the persecution of their Church in the new German Empire. Moreover, Manning knew personally the bishops involved in the conflict with Bismarck from their time together at the Vatican Council. Indeed, he was well acquainted with some of them who had played important rôles, either for or against, in the great controversies of the Council that led to the definition of Papal Infallibility. MiecisIaus Ledochowski, Archbishop of Gnesen and Posen, imprisoned and expelled from his see by the German government in 1874, had, together with Manning, been a prominent infallibilist. Paulus Melchers, Archbishop of Cologne, and leader of the German inopportunists, suffered the same penalty. The bishops of Breslau, Trier and Paderborn, all of whom had played significant rôles at the Council, the first two against, the latter for the definition, were either imprisoned, expelled, or both. Manning considered these men to have suffered for the cause of religious liberty, and could not understand the indifference of British politicians, especially of liberals like Gladstone, to their fate.
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Prysuhin, S. "The problems of marriage in the social teaching of the Catholic Church." Ukrainian Religious Studies, no. 69 (May 16, 2014): 112–22. http://dx.doi.org/10.32420/2014.69.385.
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In the article S. Prysukhin “The problems of marriage in the social teaching of the Catholic Church” reveals substantial characteristics of the concept of "Christian marriage", its positive value in overcoming the social structures of sin in modern civilization.
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Porras Payea, September. "Selection from "Una Iglesia Desaparecida: The End of an Era for the Chilean Catholic Church"." Swarthmore Undergraduate History Journal 2, no. 2 (2021): 103–16. http://dx.doi.org/10.24968/2693-244x.2.1.8.
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This article aims to investigate the changing political alignment of the Chilean Catholic Church following the fall of the dictatorship in the early 1990’s. The author brings together a primary source collection of new articles, photographs, and interviews, as well as a secondary source collection of sociological surveys and historiography, to interrogate the process and outcome of this political transition. The article maintains that desires for hierarchical control and a rejection of past, progressive theology motivated Church leaders to transition the Church away from community based leadership, to clerical control.
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Prysukhin, Sergiy. "Peace in society as value and principle of "culture of life" (in the light of works S. John Paul II)." Ukrainian Religious Studies, no. 73 (January 13, 2015): 252–62. http://dx.doi.org/10.32420/2015.73.531.
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The article covers the achievements of the social teachings of the Catholic Church in overcoming the «culture of death» (the social violence in the form of wars, terrorism, etc.) through the consolidation of peace as a component of the values and principles of the «culture of life».
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Mandala, Ariani. "DESAIN RUANG DAN PENCAHAYAAN BUATAN UNTUK MENDUKUNG SUASANA KONTEMPLASI PADA GEREJA KATOLIK REGINA CAELI, JAKARTA." ATRIUM Jurnal Arsitektur 1, no. 2 (June 7, 2020): 181–95. http://dx.doi.org/10.21460/atrium.v1i2.48.
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Title: Space and Lighting Design to Support Contemplation Atmosphere in Regina Caeli Catholic Church, Jakarta
The study examines how the light and space in the Church of Regina Caeli able to reinforce the presence of God?s impression and support contemplation?s atmosphere. The discussion reviewed by spatial elements (lobby/narthex, pulpit/nave, and sanctuary/chancel), enclosure elements (floors, walls, ceilings), and interior elements (furniture, decoration, and symbols). The lighting aspects explored are physical aspect (light source, technique, light distribution, colour, and level of light) and perception aspect (psychology of light). The study shows that the lighting support contemplation by emphasizing the sacred-secular space?s transition and strengthen the sacred space?s orientation. The contemplation is weakened due to the excessive number of liturgical symbols that blurring the people?s focus. As a pluriform church, Regina Caeli applying the combined effect of vertical and horizontal shape and space, but the lighting only emphasizes the horizontal effect that caused the impression of a church that is humane.
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Ardijanto, Don Bosco Karnan. "DASAR DAN TUJUAN PELAYANAN PETUGAS PASTORAL GEREJA." JPAK: Jurnal Pendidikan Agama Katolik 1, no. 1 (November 9, 2018): 9–21. http://dx.doi.org/10.34150/jpak.v1i1.56.
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Every Catholic is called and sent to continue Christ’s mission in union with the Church. To realize her/his call, s(he) participates in pastoral ministries of local Church. In fact, most of them participate in pastoral ministries is not based on true motivation. This article wants to challenge pastoral ministers to purify their fundamental motivation in order to nourish the Mystic Body of Christ. It also suggests them to cooperate with each other in their pastoral ministries.
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Merdinger, Jane. "Desafiando la sutileza de los donatistas: los cánones litúrgicos de Agustín y Aurelio en el Concilio de Hipona." Augustinus 64, no. 3 (2019): 359–75. http://dx.doi.org/10.5840/augustinus201964254/25519.
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My article investigates Catholic councils of the North African Church during the 390s, when it was struggling against its formidable rival, Donatism. I shall demonstrate that the delegates’ concern over the Donatist Church’s strength played a larger role in the formulation of canons during that decade than scholars have previously suspected. I shall argue that despite Augustine ‘s rudimentary grasp of Donatist theology ca. 391- 395, he recognized the significant threat posed by the dissident church and successfully maneuvered behind the scenes (together with Aurelius, primate of Carthage), crafting several canons that are not overtly anti-Donatist but in essence are directed against Donatist encroachment upon Catholic hearts and minds. My article will commence with a brief overview of the Council of 390, presided over by Genethlius, primate of Carthage. Historians have dismissed Genethlius as ineffective against the Donatists, but I shall argue that several canons enacted in 390 paved the way for Augustine’s and Aurelius’ reforms. I shall then examine canons from the Council of Hippo (393 CE), Augustine’s and Aurelíus’ inaugural conclave that ushered in their ambitious programme to rejuvenate the Catholic Church in Africa. Liturgical canons will receive special attention. I believe that they provide clues to heterodox behavior by Donatists during their celebration of the Lord’s Supper. Though the council fathers targeted Arianism as well in 393, Donatist practices spurred them lo promulgate canons forfending against questionable rites that might be adopted unwittingly by Catholic congregations.
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Tsarevskaya, Tatiana. "An early version of the Novgorod iconography of Sophia the divine wisdom and the circumstances of its appearance." Zograf, no. 43 (2019): 151–70. http://dx.doi.org/10.2298/zog1943151c.
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The article clarifies the dating of the earliest examples of the Novgorod Sophia iconography - a fresco of 1441 in the Novgorod Archbishop?s chamber and a double-sided icon from the Annunciation Cathedral of the Moscow Kremlin. A reasonable challenge to the life of this iconography is considered on the basis of its content in the context of the ecclesiastical political position of the Novgorod archbishop Euthymius II on the dialogue with the Catholic Church and the reaction of the Russian Church to the Florentine Union.
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Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.
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An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
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Pacek, Dejan. "Odziv oblasti na pastoralno dejavnost Katoliške Cerkve v Sloveniji v letih 1965–1975 (2. del)." Bogoslovni vestnik 79, no. 1 (2019): 153–79. http://dx.doi.org/10.34291/bv2019/01/pacek.
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Katoliška cerkev v Sloveniji je zaradi uresničevanja sklepov drugega vatikanskega koncila, normalizacije odnosa med Jugoslavijo in Svetim sedežem ter sočasnega nastopa liberalnega obdobja v jugoslovanski notranji politiki po letu 1965 opazno prenovila in intenzivirala pastoralno dejavnost. To je vodilo v konflikt s komunistično oblastjo, saj je postal ogrožen njen dotedanji monopol nad slovensko družbo na področju urbanizma, vzgoje in izobraževanja, dobrodelnosti in dejavnega organiziranja ljudi. Članek obravnava odziv slovenske oblasti na pastoralo Katoliške cerkve med letoma 1965 in 1975 v luči njenih dveh temeljnih dejavnosti: diakonije in koinonie. V zvezi s prvo je predstavljen odziv oblasti na organizirano karitativno dejavnost Cerkve, pri drugi pa je predstavljen odziv oblasti na pojav župnijskih pastoralnih svetov.
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Kolodnyi, Anatolii M., Oksana Gorkusha, and Liudmyla O. Fylypovych. "Scientific and organizational life." Religious Freedom, no. 20 (March 7, 2017): 146–90. http://dx.doi.org/10.32420/rs.2017.20.879.
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A) Activities of the UAR and the Department of Religious Studies
Division 25: achievements, honor and expectations.
Plan of work of the UAR for 2017-2018 years.
All-Ukrainian Council of Churches and Religious Organizations.
Freedom to Igor Kozlovsky.
VRRO Press Release
B) Confessional life in numbers and memories
Religious Network of Ukraine 1992-2017
Density of religious life in 2016
How was the Kyiv Patriarchate (the memoirs of A. Kolodnyi)
B) Expert assessments of religious life
Relevance of the 500th anniversary of the Reformation.
The fate of the Mezhigirsky Reserve
The fate of the Armenian-Catholic Church
An expert assessment of the esoteric doctrine of S. Dmitrieva
An expert assessment of the teachings of Zenmaiister S. Bugaev
An expert assessment of the wisdom doctrine
An expert assessment of the teachings of Sri Chinmoy
Expert Considerations for the Honoring of the Bishop of the Romanian Orthodox Church Y. Tekulescu
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Knowles, Graeme. "Mission, Ministry and Masonry: The Challenge of Heritage Buildings for Christian Witness." Ecclesiastical Law Journal 9, no. 2 (April 11, 2007): 152–60. http://dx.doi.org/10.1017/s0956618x07000312.
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While it might be said that the present state of repair of the majority of the churches in use in England is better than it has ever been before, the congregations of England, whether they be Anglican, Roman Catholic, Methodist or Baptist, face the day by day challenge of maintaining a substantial section of the nation's built heritage. The 2006 Lyndwood Lecture, delivered at St Paul's Cathedral, London, on 15 November 2006, examines possible avenues for the funding of this work, looking at the models of state aid offered by other European countries. It also considers the tension that exists between the legal imperative to view our churches not only as historic monuments but also as local centres of mission and worship. Moving on from this theme of funding, the lecture then examines the problems faced by all denominations in disposing of buildings no longer required for divine worship. It questions why the Church should continue to pay for the upkeep of buildings it no longer needs, and concludes, in the words of T S Eliot, that the Church must be forever building.
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Tkach, Oleh. "THREATS TO THE SECURITY AS THE RELIGIOUS CHALLENGE OF THE POLITICAL STABILITY IN LATIN AMERICA." Politology bulletin, no. 84 (2020): 192–202. http://dx.doi.org/10.17721/2415-881x.2020.84.192-202.
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The article examines the problems of the component s of the concept of threats to religious security, for example, which are transformed into concepts. Religion as a relatively independent socio-cultural reality needs protection from internal and external threats. Religious security is a system of conditions that ensures the preservation of the traditional religious system within the established norm that has historically developed. The problem of religious security was identified when the cases of anti-state, anti-social activities of religious associations became more frequent. The preference was given to the method of political-system analysis, by which the common and distinctive characteristics of the basic components of soft power strategies were identified, reflecting existing political, public, information and other challenges for international relations and global development. Research of the problem by scientists. Religion in Latin America is characterized by the historical predominance of Catholic Christianity (40% of the world’s Catholics in the region), the growing level of Protestant influence, the presence of world religious. 69% of the population of Latin America are Catholics, 17% Protestants. Pentecost, Anglicanism as movements involve the middle class. The threat to religious security is that Latin America, as one of the centers of Catholicism in the world, is facing a huge ideological choice. On the one hand, it may return to the bosom of the Roman Catholic Church.
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Drapak, Igor. "The Formation and Reorganzation Procesеs of Ternopil Eparchy Ukrainian Greek Catholic Church." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 47 (June 30, 2018): 98–104. http://dx.doi.org/10.31861/hj2018.47.98-104.
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The processes of formation and reorganization of Ternopil eparchy are reviewed in thisarticle. The existence of church life on the territory of modern Ternopil region reaches the beginnings of Christianity in Kyiv Rus, however, the center of eparchy in Ternopil was founded for the first time just in the early 90’s of XX century.
All administrative structures of Ukrainian Greek Catholic Church (UCCC) were liquidated in Soviet period of its history.
In Soviet times clandestine ministry of priests played a key role in the preservation and development of the UGCC on the modern Ternopil eparchy territory. Therefore, after Church legalization, the restoration of existing administrative structures and creation of new ones took place, due to necessity of its normal functioning. Four new eparchies: Ternopil, Zboriv, Sambir-Drohobych and Kolomyia-Chernivtsi have been formed in the period of UGCC revival.
The formation of administrative structures of Ternopil eparchy included two stages. The first one – formation of deaneries in district centers – took place before official proclamation of eparchy organization. The second one included appointment of the first bishop Mykhail Sabryha and curia, deaneries, eparchial seminary and other auxiliary structures formation. It took place after official edict of eparchy formation.
Ternopil-Zboriv and Buchach eparchies were formed because of Ternopil eparchy reorganization. Then due to the persistent work of the clergy and people these two were united into Ternopil-Zboriv Metropolitanate.
Keywords: Ternopil eparchy, administrative structures, metropolitan, Ukrainian Greek CatholicChurch
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Ferguson, Ian. "Nietzsche and the Prince." Stance: an international undergraduate philosophy journal 8, no. 1 (April 18, 2015): 19–27. http://dx.doi.org/10.33043/s.8.1.19-27.
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The main character of Fyodor Dostoyevsky’s novel The Idiot is a devout Orthodox Christian named Prince Myshkin. Friedrich Nietzsche, who is intensely critical of Christianity, and Myshkin share the same views on shame and pity despite their apparent ideological differences. They condemn the damaging effects of shame and praise the redeeming quality of pity for people who are put to shame. Nietzsche and Myshkin criticize the moral aspect of Christianity, but Nietzsche generalizes it for all of Christianity and Myshkin limits it to the Catholic Church. In the end, they both advocate a philosophy of love for humanity.
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Prysukhin, Sergiy. "The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church." Ukrainian Religious Studies, no. 86 (July 3, 2018): 42–48. http://dx.doi.org/10.32420/2018.86.705.
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The article by S. Prysukhin “The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church” analyzes the achievements of the Social Teaching of the Catholic Church, represented by the works of Leo XIII, Pius XI, Pius XII, John Paul II, revealing the meaningful characteristics of the concept of “the principle of subsidiarity”, its role and meaning in the system of Christian values. The principle of subsidiarity makes possible such relationships in social life, when the community of higher order does not interfere in the internal life of the community of the lower order, taking over the proper functions of that function; for the common good it gives it when necessary support and assistance, thereby coordinating its interaction with other social structures. The principle of subsidiarity guides social practice to the promotion of the common good in the human community. The spread and application of the principle of subsidiarity opposes the danger of "nationalization" of society and the most terrible manifestations of collectivism, restricts the absoluteization of power, bureaucratization of state and socio-cultural structures, becoming one of the guarantors of respect for the rights and freedoms of citizens of their country.
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Demasure, Karlijn. "La política del significado: discursos sociales sobre el abuso sexual de niños y su influencia en la iglesia católica." Pelícano 5 (September 12, 2019): 114–32. http://dx.doi.org/10.22529/p.2019.5.08.
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The Politics of Meaning: Societal Discourses on the Sexual Abuse of Children and Their Influence on the Catholic ChurchNota: Traducción del inglés al español a cargo de Diego Fonti. Texto original: Karlijn Demasure (2019). The Politics of Meaning. Societal Discourses on Sexual Abuse of Children and their Influence on the Catholic Church. In Vähäkangas A., Angel S., Helboe Johansen K., (eds.), The Politics of Space and Body. Reforming Practical Theology, International Academy of Practical Theology Conference Series (IAPT.CS), 1, 20-28. Disponible en https://doi.org/10.25785/ iapt.cs.v1i0.49ResumenEste artículo sobre el abuso sexual de niños contribuye a comprender el cambio del enfoque de los perpetradores que niega la voz de las víctimas, incluso al punto de considerar a las víctimas como delincuentes sexuales responsables por su abuso, a un enfoque de “la víctimas primero”. La iglesia católica ha sido fuertemente influida por los principales discursos en la sociedad que dan poder a los psiquiatras, terapeutas y trabajadores sociales. Sin embargo, con respecto al abuso clerical en la iglesia, se pueden identificar dos discursos distintos. En el primero, el pecado se considera causa del abuso, reduciéndolo a una cuestión de la voluntad. El segundo discurso considera que el abuso sexual infantil se debe al contexto de decadencia moral. Es importante por ello superarlos con una visión sistémica del tema.AbstractThis paper on child sexual abuse contributes to an understanding of the shift from a focus on perpetrators that denies the voice of the victims, even holding the victims to be sexual delinquents responsible for their abuse, to a “victims first” approach. The Catholic Church has been heavily influenced by the major discourses in society that give power to psychiatrists, therapists and social workers. However, with regard to clerical sexual abuse in the Church, two distinct discourses can be identified. In the first, sin is considered a cause for abuse, reducing it to a matter of the will. The second discourse considers child sexual abuse due to a context of moral decay. Both discourses need to be overcome by means of a sistemic view of the issue. Key words: Child Sexual Abuse, Catholic Church, Societal Discourses, “Victims First” Approach.
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Malesevic, Nebojsa. "The development of the theology of primacy after the second Vatican council (1962-1965)." Zbornik Matice srpske za drustvene nauke, no. 159-160 (2016): 831–44. http://dx.doi.org/10.2298/zmsdn1660831m.
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The primary purpose of this paper is to present the post-council theology in terms of theology of primacy of the most important theologians and in the most important documents in the period after the Second Vatican Council. Based in its documents, the Council made a huge turn in the Roman Catholic ecclesiology. However, although the Ecumenical Council did not give any final solutions, documents about the most important issues remain open for further reflection and contemplative upgrading. The Council only laid the foundations on which such an undertaking could begin. The paper focuses on theology of primacy that evolved from the Council?s documents during the period after the Second Council. The focus will be on subjects that had an impact not only on the Roman Catholic, but in particular on the Orthodox and other churches as well. The author of the paper will say more about the infallibility of the Pope, the primacy of the Roman bishop, about the relation of the Pope with other bishops, and about the relation of local and universal Church in the light of the post-council theology. Particular attention will be paid to the New catechism, a statement of the Congregation for the Doctrine of the Faith Mysterium Ecclesiae, and the dispute between cardinals Joseph Ratzinger and Walter Kasper about the relation between the universal and local Church, with special reference to the letter from the Congregation for the Doctrine of the Faith Communionis Notia, written by Cardinal Ratzinger.
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Markovich, Slobodan. "Activities of Father Nikolai Velimirovich in Great Britain during the Great War." Balcanica, no. 48 (2017): 143–90. http://dx.doi.org/10.2298/balc1748143m.
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Nikolai Velimirovich was one of the most influential bishops of the Serbian Orthodox Church in the twentieth century. His stay in Britain in 1908/9 influenced his theological views and made him a proponent of an Anglican-Orthodox church reunion. As a known proponent of close relations between different Christian churches, he was sent by the Serbian Prime Minister Pasic to the United States (1915) and Britain (1915-1919) to work on promoting Serbia and the cause of Yugoslav unity. His activities in both countries were very successful. In Britain he closely collaborated with the Serbian Relief Fund and ?British friends of Serbia? (R. W. Seton-Watson, Henry Wickham Steed and Sir Arthur Evans). Other Serbian intellectuals in London, particularly the brothers Bogdan and Pavle Popovic, were in occasional collision with the members of the Yugoslav Committee over the nature of the future Yugoslav state. In contrast, Velimirovich remained committed to the cause of Yugoslav unity throughout the war with only rare moments of doubt. Unlike most other Serbs and Yugoslavs in London Father Nikolai never grew unsympathetic to the Serbian Prime Minister Pasic, although he did not share all of his views. In London he befriended the churchmen of the Church of England who propagated ecclesiastical reunion and were active in the Anglican and Eastern Association. These contacts allowed him to preach at St. Margaret?s Church, Westminster and other prominent Anglican churches. He became such a well-known and respected preacher that, in July 1917, he had the honour of being the first Orthodox clergyman to preach at St. Paul?s Cathedral. He was given the same honour in December 1919. By the end of the war he had very close relations with the highest prelates of the Church of England, the Catholic cardinal of Westminster, and with prominent clergymen of the Church of Scotland and other Protestant churches in Britain. Based on Velimirovich?s correspondence preserved in Belgrade and London archives, and on very wide coverage of his activities in The Times, in local British newspapers, and particularly in the Anglican journal The Church Times, this paper describes and analyses his wide-ranging activities in Britain. The Church of England supported him wholeheartedly in most of his activities and made him a celebrity in Britain during the Great War. It was thanks to this Church that some dozen of his pamphlets and booklets were published in London during the Great War. What made his relations with the Church of England so close was his commitment to the question of reunion of Orthodox churches with the Anglican Church. He suggested the reunion for the first time in 1909 and remained committed to it throughout the Great War. Analysing the activities of Father Nikolai, the paper also offers a survey of the very wide-ranging forms of help that the Church of England provided both to the Serbian Orthodox Church and to Serbs in by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement. general during the Great War. Most of these activities were channelled through him. Thus, by the end of the Great War he became a symbol of Anglican-Orthodox rapprochement.
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Ivanovici, Vladimir. "Capturing light in Late Antique Ravenna a new interpretation of the archbishops’ chapel." Zograf, no. 37 (2013): 17–22. http://dx.doi.org/10.2298/zog1337017i.
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Analysing the cultural context in which the archbishops? chapel in Ravenna was built, the article proposes a new interpretation of the structure. Designed in a period when the Catholic Church and the Arian court were clashing, and displaying numerous baptismal motifs, the chapel seems to have been designed as a secluded baptistery. The structure?s baptismal character transpires from its architecture and iconography, analysed here on the backdrop offered by Late Antique baptismal theory and iconography.
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Dillon, Michele. "Religion and Culture in Tension: The Abortion Discourses of the U.S. Catholic Bishops and the Southern Baptist Convention." Religion and American Culture: A Journal of Interpretation 5, no. 2 (1995): 159–80. http://dx.doi.org/10.1525/rac.1995.5.2.03a00020.
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Sociologists increasingly emphasize the systemic openness of religious organizations to their environment. Mark Kowalewski argues that the Catholic church, for example, engages in a “limited accommodation” with the broader culture in order to “rein in the forces of change and to keep modernizing elements under the control of the existing power elite.” Others suggest that the church manages its multiple identities across diverse audiences by articulating culturally adaptive discourses. Nancy Ammerman documents the responsiveness of religious organizations to political currents by demonstrating how doctrinal and ideological upheavals within the Southern Baptist Convention during the 1980's resulted in a conservative resurgence within the organization and a new administration committed to taking an activist public stance on various sociomoral issues, including abortion.
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Azizian, S. "The State of the Lviv Archdiocese of the Armenian Catholic Church during the World War II." World of the Orient 2016, no. 4 (December 30, 2016): 29–40. http://dx.doi.org/10.15407/orientw2016.04.029.
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Mealey, Ann Marie. "Book Review: Charles E. Curran, The Social Mission of the U. S. Catholic Church: A Theological Perspective." Studies in Christian Ethics 25, no. 1 (February 2012): 93–96. http://dx.doi.org/10.1177/0953946811428260a.
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McNALLY, RAYMOND T. "TWO CATHOLIC SLAVOPHILES?: IVAN S. GAGARIN AND AUGUST VON HAXTHAUSEN IN SEARCH OF CHURCH RECONCILIATION (1857-1860)*." Canadian-American Slavic Studies 34, no. 3 (2000): iii—309. http://dx.doi.org/10.1163/221023900x00146.
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BRIMHALL, TRAVIS, and PAUL SHORE. "Uncharted Territory: The American Catholic Church at the United Nations, 1946-1972 - By Joseph S. Rossi, S.J." Journal of Religious History 35, no. 2 (May 24, 2011): 264–65. http://dx.doi.org/10.1111/j.1467-9809.2010.00977.x.
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Dean, Ann, and Alasdair Roberts. "The Leslies of Balquhain and the Burial of Bishop Hay." Recusant History 22, no. 4 (October 1995): 536–48. http://dx.doi.org/10.1017/s0034193200002077.
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A year after the First Vatican Council of 1870 a five-volume edition of George Hay's works was published, and the opening words of Bishop John Strain's introduction left no doubt as to Hay's significance: ‘Since the religious revolution of the sixteenth century, to no man has the Catholic Church in Scotland been so much indebted as to Bishop Hay. He is preeminently her bishop of the last three hundred years.’ In 1874 James Stothert's Life of Bishop Hay was brought before the public by the Rev. J. F. S. Gordon, who felt moved to comment: ‘It is most dishonourable, not only to the Memory of this great Bishop, but to the Catholic Religion in Scotland, which he may be said to have kept alive during a dismal period, that not so much as a simple Stone marks his grave.’
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Pagliarini, Marie Anne. "The Pure American Woman and the Wicked Catholic Priest: An Analysis of Anti-Catholic Literature in Antebellum America." Religion and American Culture: A Journal of Interpretation 9, no. 1 (1999): 97–128. http://dx.doi.org/10.1525/rac.1999.9.1.03a00040.
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In the years between 1830 and 1860, anti-Catholicism in America became unprecedentedly virulent. In 1834, the Ursuline convent in Charlestown, Massachusetts, was burned to the ground by an angry mob, touched off in large part by the anti-Catholic sermons of Lyman Beecher and rumors of convent abuses spread by Rebecca Reed. The following years saw several attempts by State governments to legislate against convents as well as numerous incidents of violence. In 1839, thousands of people in Baltimore rioted for three days and threatened to destroy a Carmelite convent. Five years later, rioting mobs in Philadelphia killed thirteen people and left blocks of Catholic homes and two Catholic churches smoldering in ruins. And, throughout the 1850's, a political party called the Know-Nothings convulsed the nation with its violent hostility toward Catholics. The worst incidents occurred in St. Louis, where ten people were killed in 1854, and in Louisville, where twenty were killed in 1855. The Know-Nothings diminished in popularity only with the turmoil of the Civil War.
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Supady, Jerzy. "The development of nursing care of the sick in Western Europe in the 18th and the first half of the 19th centuries." Health Promotion & Physical Activity 6, no. 1 (April 5, 2019): 24–28. http://dx.doi.org/10.5604/01.3001.0013.1552.
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The Enlightenment ideology and the French Revolution had a very negative impact on the activities of religious congregations in respect of nursing care of the sick in hospitals in the 18th century. Emperor Napoleon I attempted to improve the existing situation by restoring the right for nursing care to nuns. In the first half of the 19th century, in Germany catholic religious orders had the obligation to provide nursing care and in the 30’s of the 19th century the Evangelical Church also joined charity work in hospitals by employing laywomen, i.e. deaconesses.
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Rohr, David. "God the Object, Sign, and Interpretant." Philosophy and Theology 31, no. 1 (2019): 97–119. http://dx.doi.org/10.5840/philtheol2020621130.
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The central thesis of this essay is that the relation imagined to hold between the Father, Son, and Holy Spirit corresponds quite closely with the triadic relationship that holds between object, sign, and interpretant, respectively, within C. S. Peirce’s conception of semiosis. Section 1 introduces Peirce’s conception of semiosis. Section 2 supports the main thesis through examination of descriptions of the Trinitarian relations in two classic Christian texts: The New Testament and The Catechism of the Catholic Church. Section 3 reviews two alternative explanations of this surprising correlation: Andrew Robinson’s vestigia Trinitatis explanation and a naturalistic alternative.
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Forney, Kristine K. "Music, ritual and patronage at the Church of Our Lady, Antwerp." Early Music History 7 (October 1987): 1–57. http://dx.doi.org/10.1017/s026112790000053x.
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The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has shown that, by 1396, the Marian Guild of the Dry Tree (Ghilde vanden droghen Boome) in Bruges sponsored weekly masses sung in polyphony by its guild members. That polyphony was central to some fourteenth-century confraternity services is confirmed by the records of the Illustrious Confraternity of Our Lady in 's-Hertogenbosch, founded in 1318 in St John's Church.
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Mitrovic, Katarina, and Marija Koprivica. "Belgrade episcopate between Orthodoxy and Catholicism (XI - the first decade of the XIV century)." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 82 (2016): 3–18. http://dx.doi.org/10.2298/pkjif1682003m.
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After two centuries of Bulgarian domination, Belgrade came under Byzantum empire rule in 1018. Together with other fifteen cities, Belgrade was mentioned as a bishop centre in a thorough act of the Ohrid Archbishopric, the first sigilion of Tzar Vasilije II Macedonian, from 1019. Belgrade episcopate also comprised Church centres in Gradac, Uzice, Bela Crkva and Glavetin with 40 clergymen and 40 village mayors, which means that it was one of the richest diocese of the Ohrid Archbisopric. Since Belgrade came under Byzantium rule, there have not been any big changes in the character of Church authorities as the Ohrid Archdiocese was established on the spiritual and cultural traditions of The first Bulgaran empire and Samuil`s state, its head was called an archbishop of Bulgaria and in terms of jurisdiction, it was completely independent of Contantinople patriarch. Short reign of Hungarian king Salomon in Belgrade (1071/72) did not lead to any changes in Church organistaion, although certain bishop Franco was mentioned by the King`s counselors. The consolidation of the Catholic Church organisation was enabled only from the fourth decade of the XIII century when Belgrade belonged to the Hungarian king. No later than the beginning of March 1232, according to the decision of the Pope Gregory IX of the Orthodox Eparchy, Belgrade and Branicevo were united with the newly established Episcopate of Syrmia which was founded as a missionary one with the clearly defined aim of the spread of Catholicism among the population of the other part of Syrmia (the regions on the south of the Sava, between the rivers of Drina and Kolubara) which, not long time ago, had been a part of the Diocese of Syrmia under the jurisdiction of the Ohrid Archbishopric. In the period of 1284-1389, Belgrade was under Serbian rule. King Dragutin built the Temple, the headquarters of the bishop of Macva of Serbian Church with the famous Icon of the Most Holy Mother of God, a well-known relic from the period of Byzantium rule, and some other churches, so there were many Orthodox priests in Belgrade and its surroundings. Episcopate of Macva Serbian Church was established in the period of 1284-1290, and it was situated on the country of Macva, i.e. Syrmia. The river Sava was on its northern border, the river of Drina was on the western one, while the Kolubara and the slopes of Avala and Kosmaj were on the eastern border, and the territory reached Crna Gora and Rudnik on the south. Its territory covered the regional unit of Macva only partially. On the basis of the data written down by the Archbishop Danilo II, an expert in Church issues of the time, it is quite uncertain whether there was a metropolitan`s residence in Belgrade. In order to solve the puzzle, some hypotheses were outlined in the reference to the political circumstances and Church practices. The firmly established organisation of the Serbian Church endangered the rights of Belgrade Diocese of the Roman Church; that is why the pope Nicholas IV (1288-1292) and John XXII (1316-1334) reacted in order to establish the Catholic jurisdiction. Although Belgrade bishops Martin and Benedict were mentioned in Latin sources from the nineties of the XIV century, Albensis capitulum, Magister Theodor Albensis Ecclesie Prepositus, Magister Demetrius Canonicus Albensis, those were only titlings. The moment of the formal establishment of the already founded clerical organisation was patiently awaited for. It happened after Belgrade had fallen under Hungarian rule again. Hungarian king Charles Robert was active in the strengthening of the position of the Roman Church. After 1319, the headquarters of the Macva bishop was relocated from Belgrade, but the Episcopate of Macva of the Serbian Church seemed to have continued its activities. The counties of Ub, Nepricava, Rabas, Pepeljevac, Ljig, Toplica, Upper and Lower Obna and the region of Crna Gora and Rudnik were under its jurisdiction, undoubtedly under the authority of the Serbian King. Most likely the Serbian bishop of Macva also had jurisdiction over the Orthodox clergy and the religious people in the regional units of Macva which were returned to Hungary in 1319.
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Ivanchenko, Lesya. "FROM THE DUBOVICHI LIFE: REPRESSIONS AGAINST THE CHURCH IN THE 1920-1930'S." Journal of Ukrainian History, no. 40 (2019): 129–35. http://dx.doi.org/10.17721/2522-4611.2019.40.16.
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In the article, the author reveals fragments of the study about repressions of the 1920s and 1930s against the churches, as an institution of society, against the clergy, church services, active parishioners of one of the settlements in Sumy Region(Dubovichi village). Self-identification and peaceful living under the laws of honor in the socialist regime led to the destruction of employed citizens and clergy who lived by vocation and by traditional moral principles. After all, it was they - conscious citizens, intellectuals, who "threaten" the terrorist plot of the Bolshevik authorities on the territory of Ukraine. Special attention was to the citizens who supported Tikhonovsk and Ukrainian autocephalous Orthodox churches. The parishioners of these churches were in principle affirmative. "Tikhonovtsi" decided religious uncompromising, "autocephalous" were nationalistic. Those and others did not perceive the Bolsheviks. Both opposed the political regime. Everyone who was in contact or was attached to these groups was prosecuted and arrested with special severity. Under the repressions were relatives and neighbors. Blackmail of single persons and family, voluminous and falsification documents, taking hostages. That was happening with all who was not controlled during the formation of the Soviet power. Over the 50 people from Dubovichi village and their families fell under the pressure of repressions. Most of them were sentenced to death. Just few of them returned from exile and settled in distant places from their native village. Dubovichi village has a centuries-long history. Best known it is in the religious environment through the icon of Dubovytsi's Mother of God. The miraculous image of the Virgin was discovered in the middle of the 17th century. And the glory about it spread far beyond the then Russian empire. Church leaders from Kiev, from Chernigov gathered at the procession during the celebrations of 1861. The pilgrimage to the icon in Dubovich was round-the-year. Copies from the list of the Virgin Mary Dubovitskaya were in the St. Sophia Cathedral of Kyiv. Information about the icon was printed in church calendars and metropolitan directories of pilgrims. The grand stone church of the Nativity of the Virgin in 1777 in the center of the village, it was the pease of architectural art that was rare in the countryside. As evidenced by foreign sources, the parish church was kind of fortress. It was surrounded by a brick fence with four towers in corners. The entrance to the churchyard was through the gates that were under the bell. There were burials around the temple. Marble monuments were raised on the graves. Icons in the temple were in different kyots, precious stones. Church property included a number of priest clothing, silverware. In the village there were three temples. This provided the opportunity for the parish to have six priests, several clerks and psalms in the state. All were destroyed until 1940, despite the architectural value of the builders and the ancients. Dubovichi parish numbered more than three thousand people at the beginning of the twentieth century. It was glorified by the numerous, beautiful choir, active citizens. The church library was more than 2000 volumes. The priests performed not only the need. Archpriest Gusakovsky was the head of refuge. The village choir numbered more than 60 people. There was a spiritual orchestra, a theater group, a hut-reading room, a rural school and a parochial school, and a folk school in the village. Also there was paramedic station, veterinarian, pharmacy. The hospital unit numbered up to 10 beds. Tolerance and high moral consciousness were typical for the people of Dubovichi. Not only Orthodox lived in the village . Archival documents indicate that the daughter of the priest was offended with the Catholic. Jews lived in Dubovichi. The social group was represented. There were Gypsies among the participants of the school. Those were posterity of that who survived and took good place in life of theatre. Able to analyze falsifications of the campaign to destroy the Dubovichi parish, the destruction of church buildings- works of architectural art. Information from directories, archival documents and old people's buildings allows us to reconstruct conditionally events of those times. The author for the first time highlights this page of the Dubovichi life. As well as information from recently declassified documents from archives of higher authorities on the repressed residents of Dubovichi village. Human losses, disadvantaged families, tales of reletives about Soviet Union. All this make a mosaic of the historical stratum of our country. The coverage of this problem somehow outlines the massive crimes of Soviet politics in the 1920's and 1930's. It is a tribute to those who sacredly keep memories of the repressed.
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Jarota, Maciej. "European Legal Protection of Employees’ Health Working with Nanoparticles in the Context of the Christian Vision of Human Work." NanoEthics 15, no. 2 (June 11, 2021): 105–15. http://dx.doi.org/10.1007/s11569-021-00383-x.
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Abstract The article analyses European regulations concerning the health protection at work with nanomaterials in the context of the Christian vision of human work. The increasingly widespread presence of nanotechnology in workplaces requires serious reflection on the adequacy of employers’ measures to protect workers’ health from the risks in the workplace. The lack of clear guidance in European legislation directly concerning work with nanoparticles is problematic. Moreover, the health consequences for workers using nanomaterials in the work process are not fully explored in science. It is therefore essential to consider what values should accompany employers in shaping working conditions and what values should be legislated when creating occupational health and safety (OH&S) law. First of all, how should the employers deal with the unknown? Should they abandon nanomaterials for which they do not have adequate information at all until the consequences for workers’ health have been established? Should such action be limited to situations where studies indicate the toxicity of the nanomaterials present in the working environment? In this context, the article analyses values and objectives indicated by the teaching of the Catholic Church. The publication presents a Christian vision on the protection of workers’ health and their place in the work process. Europe has been under the influence of Christianity for many centuries now. The Catholic Church’s view of human labour continues to be present in public debates in Europe. The Christian view of human labour is focused on the working man and his dignity. Irrespective of other concepts of labour, Christianity assumes the priority of a human being over capital. The Catholic Church analyses the working man as going beyond the Earthly context, which is not typical for such doctrines as liberalism or Marxism. The author’s article is an attempt in answering the question about how up to date the Catholic Church’s views on human labour are in the light of nanotechnology development in the workplace.
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Korzo, Margarita A. "The Orthodox Sermon in the Polish-Lithuanian Commonwealth of the 17th Century: Some Observations." Slovene 6, no. 2 (2017): 578–96. http://dx.doi.org/10.31168/2305-6754.2017.6.2.25.
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It has traditionally been assumed that the oral preaching practice of the Orthodox Church in Poland at the turn of the 16th and 17th centuries was brought to life by external and mainly Catholic influences. The present article attempts to rethink these influences and offer an explanation not in terms of “mechanical” borrowings and a succumbing of Orthodox theology to Western influences (the concept of “pseudomorphosis” articulated by G. Florovsky), but rather in terms of a creative response to the external confessional challenges of the epoch (the concept of “polymorphism” proposed by G. B. Bercoff). Examples of such a reception are the sample sermons on the church sacraments and funeral sermons included as an annex to Orthodox rituals. Published for the first time in the Vilnius edition in 1621, texts of this kind were legitimized by Metropolitan of Kiev Piotr Mogila in his Euhologion of 1646. Instructive sermons from the Polish version of the Roman Ritual, which go back to the 16th-century teachings on the church sacraments by S. Karnkowski, M. Kromer, and H. Powodowski, were used as models for these Orthodox sample sermons. Although the idea to incorporate such sample sermons in Orthodox rituals was inspired by the Polish tradition, this does not mean that the Orthodox authors also borrowed the instruction texts from the Catholic rituals. As an example of borrowings, the article analyzes the “Kazanie na pogrebe” from the Vilnius Ritual, 1621. Textual analysis of the given sermon shows its compositional and, partially, even its substantial dependence on a sermon written by a Polish Dominican, W. Laudański (1617), and also its familiarity with Augustine’s theological legacy, which was available only in Latin editions.
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Mladenovic, Ivica. "The French state and the church: Socio-historical context, structural conditionality and character of laicism." Filozofija i drustvo 25, no. 2 (2014): 94–114. http://dx.doi.org/10.2298/fid1402094m.
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In the article, the author deals with the political and social influences of the relationship between the state and religious communities in France. The first part of the paper is an analysis of historical context and the construction (evolution) of laicism in France through its local characteristics, values and social strengths, contributing to its formation. The fact that Catholic Church was one of the main legitimizing pillars of ?the old regime?, permanently determined the relationship between church and state, most importantly - it?s subsequent social exclusion under the Republic. The 1789 French revolution in conjunction with the 1905 law on the Separation of church and state, up until present time, have been seen as the most important events in defining the relationship between political and religious entities in France. The second part of the paper continues in outlining the founding logic and principles of the contemporary relationship between religious communities and the French state. The article concludes in suggesting that through its persistence of a purely Laicistic model of state-church affiliation, view of the nation as a community of citizens, Weberian definition of the State, and the acceptance of the public sphere as common space in which communal interests are negated, France today represents an isolated island on the European continent.
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Schulz, Joshua, and William Hamant. "Non-sterilizing Hysterectomies? A Catholic Critique of the CDF." Linacre Quarterly 87, no. 2 (March 6, 2020): 182–95. http://dx.doi.org/10.1177/0024363920908367.
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In 2019, the Congregation for the Doctrine of the Faith (CDF) issued a statement that a woman could morally undergo a hysterectomy to avoid serial miscarriages if her uterus were incapable of sustaining a child until viability because the procedure would not constitute a direct sterilization. We believe the CDF’s conclusion and line of argumentation are both mistaken. Since the proposed hysterectomy seeks to make impossible what is presently possible—conceiving a child—it must therefore constitute a direct sterilization, which the Church has long taught is immoral. Using the Principle of Totality, we offer and defend a more straightforward interpretation of the case, arguing that while the woman’s condition is both tragic and chronic, spiritual counseling and training in natural family planning should be recommended, as a hysterectomy is not medically indicated in this case. Summary: The Congregation for the Doctrine of the Faith (CDF)'s recently issued a statement claiming that a woman could morally undergo a hysterectomy to avoid serial miscarriages if her uterus were incapable of sustaining a child until viability on the grounds that the procedure would not constitute a direct sterilization. We argue this is mistaken, and that the procedure would constitute a direct sterilization.
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Holcman, Borut, and Gernot Kocher. "Jurisdiction in the Territorial Hierarchical Administration Office: An Example of the Historical Land of Styria from 1186 to 1850." Lex localis - Journal of Local Self-Government 7, no. 4 (October 27, 2009): 425–39. http://dx.doi.org/10.4335/7.4.425-439(2009).
Full textAbstract:
Division of administrative powers is the result of concrete decisions made by the supreme power holders (ius eminens) to be present in the daily life of an individual. Quarters, district offices (in Slovene: “kresije” [pl.]), counting offices, recruitment districts, and district boards were those agents of power that were used by the supreme power holder to ensure the common good through them. The holder‟s power originated from the supreme power holder. It was restricted by the degree at which he operated. According to the nature of things, the power was subordinated by the delegated competences, and they functioned on the principle of subsidiarity, or it was autonomous under control in the case of the Church. Pragmatism of each supreme power holder is reflected in observing the divisions in operation. They most frequently emerged from the controlled autonomy.
KEYWORDS: • jurisdiction • administration • institution • hierarchical character of bureaucratic apparatus • administrative history • Roman Catholic Church
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Чистякова, Марина Владимировна. "Архаичные черты в прологах Великого княжества Литовского." Slavistica Vilnensis 56, no. 2 (January 1, 2011): 23–34. http://dx.doi.org/10.15388/slavviln.2011.2.1454.
Full textAbstract:
Marina ChistiakovaArchaic Features in the Synaxaria of the Grand Duchy of Lithuania The article discusses some archaic features of Old Church Slavonic Synaxarion preserved in the relatively recent copies (15th–17th cc.) created and used in the Grand Duchy of Lithuania (University Library of the Catholic University of Lublin, nr. 198, 1584; Library of the Russian Academy of Sciences, 13.8.2, second half of the 16th c.; Vernadsky National Scientific Library of Ukraine, Kiev’s St. Sophia Cathedral collection, 273c/131, 1480’s; St. Michael’s Golden-Domed Monastery collection, nr. 529, 1480’s –1490’s et al.). These include the story about a transfer of relics (finger of the right arm) of John the Baptist from Constantinople to Kiev during the reign of Vladimir Monomakh (1113–1125); not expanded by didactic appeals patericon stories; a special version of the Tale of the murder of the Prince Gleb (4.IX) and some other features.