Journal articles on the topic 'Church representation'
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1
Furuya, Isamu, and Takuya Kida. "Compaction of Church Numerals." Algorithms 12, no. 8 (August 8, 2019): 159. http://dx.doi.org/10.3390/a12080159.
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In this study, we address the problem of compaction of Church numerals. Church numerals are unary representations of natural numbers on the scheme of lambda terms. We propose a novel decomposition scheme from a given natural number into an arithmetic expression using tetration, which enables us to obtain a compact representation of lambda terms that leads to the Church numeral of the natural number. For natural number n, we prove that the size of the lambda term obtained by the proposed method is O ( ( slog 2 n ) ( log n / log log n ) ) . Moreover, we experimentally confirmed that the proposed method outperforms binary representation of Church numerals on average, when n is less than approximately 10,000 .
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Welch, Lawrence J. "For The Church and Within The Church: Priestly Representation." Thomist: A Speculative Quarterly Review 65, no. 4 (2001): 613–37. http://dx.doi.org/10.1353/tho.2001.0041.
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Prylipko, Iryna. "REPRESENTATIVES OF CHURCH IN FICTION INTERPRETATION BY I. NECHUI-LEVYTSKYI." Literary Studies, no. 57 (2019): 140–51. http://dx.doi.org/10.17721/2520-6346.3(57).140-151.
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In the article exposes the peculiaritys of representation the clergy in I. Nechui-Levytskyi’s prose. Elucidates the specification of modeling the images, artistic means and style of texts. In the context of analysis of images system outlines the problematic and church-religious context of representation. The artistic interpretation the clergy in I. Nechui-Levytskyi’s prose conditions of personal experience by author, his observations and conclusions, bases on the realistic principle of representations. Realistic and satiric reception of clergy forming the variegated of representation the images of clergy, exposes their in the private, social, church-religious contexts. Important roles in the expose characters of clergy in I. Nechui-Levytskyi’s prose plays the contrast’s representation, portrait, connection typical and original features. The writer exposes positive and negative sides of activities of then clergy, accents on the depreciation of moral-ethical, spiritual factors in life and activities of clergy, exposes the causes of bad relations between clergy and people.
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Galal, Lise Paulsen. "Between Representation and Subjectivity." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (December 11, 2020): 449–72. http://dx.doi.org/10.30965/23642807-00602011.
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Abstract Religious actors and bodies from within the Evangelical Lutheran Church in Denmark have increasingly adopted interreligious dialogue as an instrument dealing with changes of the religious landscape due to immigration, religious radicalisation and secularisation. Without any formal body representing the entire church, interreligious dialogue emerges from a variety of initiatives. Whereas these can be divided between religious leaders’ versus people-to-people’s dialogue, I will argue that both models are characterised by being decentralised and culturalised while dealing with the simultaneous subjectivity and representation of the individual believer.
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Salter, Emma. "Welcome to my church: faith-practitioners and the representation of religious traditions in secular RE." Journal of Religious Education 68, no. 3 (October 2020): 289–303. http://dx.doi.org/10.1007/s40839-020-00122-6.
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Abstract The paper notices that faith-practitioners’ involvement, as visiting speakers or study-visit hosts, is a recommended teaching strategy in secular RE. It examines problems of authentic representation of religious traditions in secular RE and evaluates the extent to which faith-practitioners’ involvement as a learning strategy can address authentic representation of religions as a learning principle. Empirical data for the paper is drawn from four qualitative interviews with faith-practitioners from different Christian denominations about their preferred representations of Christianity during secular RE study-visits to their churches. The paper finds that faith-practitioners’ preferred representations can be categorised as insider-institutional (denominational) and insider-personal. Together, these types of representation can complement authenticity in the representation of religions in RE because they offer particular, rather than generalised, accounts of religious traditions.
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Boreiko, Yuriі, and Mykhailo Kulakevych. "CHURCH SLAVONICISM REPRESENTATION IN THE UKRAINIAN ORTHODOX BELIEVERS EVERYDAY LANGUAGE." Sophia. Human and Religious Studies Bulletin 21, no. 1 (2023): 4–7. http://dx.doi.org/10.17721/sophia.2023.21.1.
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Based on the socio-historical features clarification of the Church Slavonic language development in Ukraine, the article reveals the Church Slavonic lexicon semantic potential in the Ukrainian Orthodox believers' everyday language using the semantic analysis example of individual lexical units. The significant importance of the Church Slavonic language as the Orthodox tradition foundation is determined. It is established that believers' everyday language in the form of an Orthodox sociolect appears as a linguistic microsystem characterized by certain parameters and possibilities of functioning. At the Ukrainian Orthodox believers' everyday communication level, archaic vocabulary becomes actual, new connotations appear, and the deatheization of a certain word group continues. The statement that by the beginning of the 90s of the 20th century the Ukrainian literary language development and the Church Slavonic liturgical language rehabilitation were not priority areas of state policy is substantiated. Having a confessional character, the Church Slavonic language was detached from live use in various spheres of social life and underwent numerous changes, codification, and normalization. This led to the traditional Ukrainian version displacement of the Church Slavonic language from use, which was reflected in its use in the church sphere. The influence of the living Ukrainian language tradition was manifested in the reproduction of the Church Slavonic language in the confessional environment. Russification of the Orthodox Church in the 19th century was contrasted with the oral liturgical tradition, which enabled priests and deacons to interpret Church Slavonicisms in the Ukrainian language during church services. Unlike the vernacular and book versions of the Ukrainian language, the Church Slavonic language was never used in live communication. It was used during prayers or religious services, and at the state level – as a literary language in diplomatic and legal correspondence. An exception is the borrowing of individual lexemes and syntactic constructions used in the modern Ukrainian language for stylistic purposes.
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Lamming, David. "The Church Electoral Roll: Some Vagaries of The Church Representation Rules." Ecclesiastical Law Journal 8, no. 39 (July 2006): 438–52. http://dx.doi.org/10.1017/s0956618x00006724.
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The church electoral roll performs a number of important functions within the Church of England, yet the qualifications for enrolment as set out in the Church Representation Rules, and the basis on which a person's name may be removed from the roll, are far from clear. This article considers critically the criteria for enrolment (especially the meaning of ‘habitual’ attendance at public worship), the duties of the electoral roll officer, and the rights of appeal against his decisions. It concludes by drawing attention to the requirement for every parish to prepare a new roll in 2007.
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Møller, Jørgen. "The Ecclesiastical Roots of Representation and Consent." Perspectives on Politics 16, no. 4 (November 23, 2018): 1075–84. http://dx.doi.org/10.1017/s1537592718002141.
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Recent attempts to explain the development of medieval representative institutions have neglected a long-standing insight of medieval and legal historians: Political representation and rule by consent were first developed within the Catholic Church following the eleventh-century Gregorian Reforms and the subsequent “crisis of church and state”. These practices then migrated to secular polities in the thirteenth and fourteenth centuries. This was facilitated by the towering position of the Church in medieval society in general and the ubiquitous “areas of interaction” between religious and lay spheres in particular. I document these processes by analyzing the initial adoption of proctorial representation and consent at political assemblies, first, within the Church, then in lay polities. These findings corroborate recent insights about the importance of religious institutions and diffusion in processes of regime change, and they shed light on the puzzling fact that representation and consent—the core principles of modern democracy—only arose and spread in the Latin west.
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Markovic, Cedomila. "Founder’s model: Representation of a maquette or the church?" Zbornik radova Vizantoloskog instituta, no. 44 (2007): 145–53. http://dx.doi.org/10.2298/zrvi0744145m.
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The text deals with some terminological problems concerning the so-called founder?s model. Although it is commonly used to designate the depicted architecture in the hand of the church founder, the expression 'founder?s (ktetor?s) model' is often confusing and misleading. The main question is whether the Byzantine architects used actual model/maquettes for constructing their churches and if so, could these models/ maquettes have been used for the architecture depicted in founders? portraits? In other worlds is the representation in the donor?s hand the image of a built church or its maquette, produced as a project model? The different aspects of the problem we analyzed - the legal, technical and symbolic functions of these representations support our assumption that the architectural design model/maquette did not serve as a specimen for representations of architecture on founder?s portraits. This specific type of architecture depicted was created after the building itself was completed.
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Johansen, Kirstine Helboe, and Marie Vejrup Nielsen. "Choosing a Pastor for the Day—Representations of the Pastor in a Contemporary Context." Journal of Empirical Theology 28, no. 2 (November 24, 2015): 226–41. http://dx.doi.org/10.1163/15709256-12341326.
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This article examines representations of pastoral authority among mainstream church members in the Evangelical Lutheran Church in Denmark. We argue that the study of a possible crisis in ministry must include the church members’ perspective. Drawing on theories of societal and cultural changes and focusing on the concepts of increased individual choice, subjective turn and authenticity, as well as Weber’s typology of authority, we analyse the findings of a qualitative study among wedding couples in Denmark and a supplementary quantitative study among adult participants in a special church service for children. The findings indicate that church members evaluate the pastor either as a pre-established church representative or based on a more direct evaluation of personal qualities, but in both cases the evaluation places emphasis on the importance of the relationship between church member and pastor. We conclude that the representation of pastoral authority can be described as ‘relational authority’.
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Henley, Alexander. "Normalization through Religious Representation." Implicit Religion 23, no. 4 (May 5, 2022): 363–87. http://dx.doi.org/10.1558/imre.20626.
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This article examines a secular liberal state’s demand for religious representation of minorities, exploring how one heterodox Muslim community has responded to this demand in a context of intense public scrutiny. In order to gain recognition and rights as a legitimate religious community in modern Lebanon, Druze leaders created a new figurehead to look something like the head of a Christian church. Their project offers a striking case of how a secular democracy can end up generating the “religion” it expects to find; how the politics of religious representation can transform Muslim communities that lack a church-like structure; how ambiguous the notion of “religious representation” turns out to be when these Muslims try to do it from scratch; and how much harder heterodox Muslims often have to work to gain recognition within a world religions paradigm.
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Dai, Sha, and Pan Ye. "Natural Representation of Tadao Ando’s “Church Trilogy”." Journal of Humanities, Arts and Social Science 8, no. 3 (April 23, 2024): 721–25. http://dx.doi.org/10.26855/jhass.2024.03.030.
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Batishchev, R. Yu. "War Commemorations of Russian Orthodox Church as the Mechanism to Construct Civil Religion in Modern Russia." Tempus et Memoria 3, no. 2 (2022): 56–60. http://dx.doi.org/10.15826/tetm.2022.3.038.
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The article considers war commemorations and memorial practices of the Russian Orthodox Church in the context of the formation of civil religion in contemporary Russia. It is emphasized that the relations between the army and the church are the most institutionalized, including those concerning the politics of memory. The factors which determine the centrality of images of war in historical representations, including religious actors, are considered. The main specificity of the representation of the wars of the past within the framework of religious discourse is highlighted.
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Gjesdal, Anje Müller. "Mémoire transculturelle et discours multimodaux sur la migration -une analyse exploratoire de l’exemple de la «Jungle» de Calais." Bergen Language and Linguistics Studies 10, no. 1 (November 7, 2019): 14. http://dx.doi.org/10.15845/bells.v10i1.1485.
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Recent trends in patterns of mobility, and specifically the spatial exclusion of exiles into detention centers and camps, point to an urgent need to re-examine different forms of narratives on migration and exile, and to the representation of transcultural memory in these settings. The article presents a qualitative and exploratory analysis of the visual and linguistic representation of the orthodox church in the Calais “Jungle”. The findings suggest that the representation of the church contributes to the construction of a collective memory, and that recurrent linguistic and visual formulae, or topoï, such as shared traditions and respect for the sacred, contribute to the commemorative function of the texts and images that represent the church. In addition, the analyses indicate that the commemorative function of the church contributes to the development of innovative modes of contestation and solidarity with the exiles.
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Mejía, Oscar A., and Kent A. Ono. "Fugitive Rhetorics in Media Representations of Sanctuary." Departures in Critical Qualitative Research 9, no. 1 (2020): 111–15. http://dx.doi.org/10.1525/dcqr.2020.9.1.111.
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Representations of undocumented people on television shows such as The Fosters can impact how audiences understand contemporary issues concerning sanctuary and migrants. In this Critical Intervention forum essay, we examine the intricate representation of Ximena, a Latinx woman, and her struggle as an undocumented person who takes up sanctuary in a church to avoid being arrested by US Immigration and Customs Enforcement. This televisual representation of Ximena highlights the need to incorporate the complexity of undocumented people's experiences into mainstream narratives. As activist scholars, in this brief essay we support, critique, and contextualize representations of undocumented people and sanctuary as part of the work that needs to be done to help challenge dehumanizing representations, laws and policies, and actions.
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Кирьянова, О. Г. "Representation of icon painting in the expositions of church museums." Iskusstvo Evrazii [The Art of Eurasia], no. 2(25) (June 30, 2022): 86–93. http://dx.doi.org/10.46748/arteuras.2022.02.008.
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Статья посвящена особенностям репрезентации иконописи в экспозициях музеев, созданных при религиозных организациях Русской православной церкви. За два последних десятилетия значительно возросло число музейных учреждений при религиозных организациях Русской православной церкви. Сегодня они представляют собой отдельный, активно развивающийся сегмент отечественной музейной сети. Реализация совместных с церковными институциями выставочных и просветительских проектов предполагает знакомство с существующими в этой среде практиками и принципами формирования экспозиций, которые во многом нестандартны. Эти практики касаются и вопроса экспонирования иконописи, особенно в конфессиональных музеях комплексного тематического профиля, а также военно-исторических и мемориальных. Данная проблематика ранее привлекала внимание искусствоведов и музеологов (Н.П. Железниковой, Е.А. Поляковой, П.С. Коваленко, Л.С. Алексеевой, Е.В. Волковой и других). Однако упомянутые исследования или отражают сугубо региональный опыт, или рассматривают всю совокупность экспонатов церковных музеев без обособления изобразительных памятников, или фиксируют экспозиционно-выставочные решения музеев светских. В данной статье впервые предпринята попытка охарактеризовать принципы включения иконописи в предметный ряд церковных экспозиций исходя из их тематического профиля. В основу работы лег метод включенного наблюдения, а также анализ информации на сайтах церковных музеев. Как констатирует автор, в музеях РПЦ нехудожественного профиля значение иконы как произведения изобразительного искусства вторично; иконопись презентуется как памятник религиозной культуры, вещественное свидетельство событий церковной истории, а также используется в качестве вспомогательных материалов для миссионерско-просветительской работы. The article is an analysis of the conceptual features of the exposition of works of religious painting in the expositions of museums of the Russian Orthodox Church. Over the past two decades, the number of museum institutions attached to religious organizations of the Russian Orthodox Church has increased significantly. Today they represent a separate, actively developing segment of the national museum network. The implementation of joint exhibition and educational projects with church institutions involves familiarization with the practices and principles of the formation of expositions existing in this environment, which are largely non-standard. These practices also relate to the issue of displaying iconography, especially in confessional museums of a complex thematic profile, as well as military-historical and memorial ones. This problem has previously attracted the attention of art historians and museologists (N.P. Zheleznikova, E.A. Polyakova, P.S. Kovalenko, L.S. Alekseeva, ets.). Among the latest research E.V. Volkova carried out the classification of modern ways of exhibiting church art, depending on its interpretation. However, the mentioned studies either reflect purely regional experience, or consider the totality of exhibits of church museums without isolating pictorial monuments, or fix the exposition and exhibition solutions of secular museums. In the proposed work, for the first time, an attempt is made to characterize the principles of including icon painting in the subject range of church expositions, based on their thematic profile. The work is based on the method of included observation, as well as the analysis of information on the websites of church museums. As the author states, in the museums of the Russian Orthodox Church of non-artistic profile, the significance of the icon as a work of fine art is secondary; iconography is presented as a monument of religious culture, material evidence of events in church history, and is also used as auxiliary materials for missionary and educational work.
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Makarova, Anna. "The problem of internal church division at the Pre-council Presence of 1906: teleological and dogmatic substantiations of the idea of representation." St. Tikhons' University Review 117 (April 30, 2024): 68–84. http://dx.doi.org/10.15382/sturii2024117.68-84.
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The article is devoted to the analysis of the discussion at the Pre-Council Commission of 1906 on the composition of the participants in the Local Council of the Russian Orthodox Church and on the procedure for choosing delegates to the Council. The key topic of controversy between the members of the Commission was the question of the admissibility of the presence at the Council (in addition to the bishops) of representatives of the laity and the clergy and of the rights that such delegates should be endowed with. This discussion traces the understanding of the problem of the existence of intra-church groups with different interests and the desire of these groups to be represented at the Local Council (the idea of representation). In the argumentation of supporters of the idea of representation, economic (teleological) arguments stand out, justifying the violation of the canons by the actual needs of church life, as well as attempts to dogmatically substantiate the existence of different groups with equal rights into the church community. The article deals with the issue of "political analogies" manifested themselves in the argumentation of the supporters of the idea of representation in the Commission. An analysis of the arguments of the participants in the discussion gives grounds to conclude that, although supporters of the broad composition of the Local Council rarely appealed to modern political institutions as models for the body of church administration, political analogy was implicitly present in their theological argumentation. Related to this is the understanding of the “Body of the Church” in a mechanical rather than a mystical sense. The article concludes that the assessments that supporters of the idea of representation gave to isolated intra-church groups are inconsistent. While teleological argumentation characterized such a situation as unhealthy and offered ways to heal it, dogmatic argumentation, on the contrary, was called upon to justify such a situation as a norm. Comparison of the various arguments of the supporters of the idea of representation and the reaction of opponents to it allows us to make a conclusion about the choice in favor of teleological argumentation in the process of the final discussion of the composition of the members of the Local Council.
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Javorskiy, Dmitriy, and Vladimir Avramov. "Representation of the Christian Theological Norm in Cinematography." Logos et Praxis, no. 1 (April 2023): 18–25. http://dx.doi.org/10.15688/lp.jvolsu.2023.1.3.
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The article discusses ways of representing the normative provisions of Christian theology in modern cinema. It is shown that the use of cinematic language for the symbolic display of church dogma does not contradict the Christian tradition, the entire history of which is filled with the search for symbolic means of expressing the gospel kerygma and church dogma. The historically established dominance of philosophical means of representing church dogmas prevents us from seeing this. However, it is hard not to notice that fine and performing arts (of course, in the archaic and medieval sense of them) have always played a significant role in the religious life of Christians. The advent of cinema gave Christian thinkers and artists additional means to interpret theological norms. It should be noted at the same time that the influence of Christian meanings on European culture is so great that the authors of a number of cinematic masterpieces do not necessarily broadcast these meanings intentionally. The review of foreign and domestic cinematography reveals the main themes of Christian teaching, which filmmakers most often turn to: providenciology, soteriology, Christology, and triadology. At the same time, the genre range of Christian and crypto-Christian cinema is quite wide, ranging from realistic dramas to fantasy films. Scriptwriters and directors show extraordinary ingenuity in visualizing the supersensible: divine providence, the co-presence of the divine and human natures in the Person of the Savior, and the Persons of the Divine Trinity. Although it must be admitted that not always their artistic interpretations remain within the framework of the dogmatic norm, it is important to note that the secrets of the success of many cinematic techniques are contained in the practice of church art, in particular in the canonical Orthodox iconography.
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Godlewski, Włodzimierz. "The 'last' king of Makuria (Dotawo)." Fieldwork and Research, no. 28.2 (December 28, 2019): 479–92. http://dx.doi.org/10.31338/uw.2083-537x.pam28.2.26.
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Representations of Makurian Kings and Queens (Mothers of the King), dated from the end of the 8th through the 13th centuries, have been preserved inside several churches of Makuria, but mostly inside the cathedrals of Pachoras. The representation of the king inside the monastery church NB.2.2 in Dongola is the latest one and the most fully preserved with the regalia and late dress.
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Narawati, Made, I. Nyoman Suarka, and Ni Made Wiasti. "PATRIARCHAL CULTURAL REPRESENTATION IN THE PROTESTANT CHRISTIAN CHURCH COMMUNITY IN BALI (GKPB)." E-Journal of Cultural Studies 14, no. 2 (May 31, 2021): 21. http://dx.doi.org/10.24843/cs.2021.v14.i02.p03.
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The Protestant Christian Church in Bali (GKPB) is the largest Protestant Church in Bali. The Protestant Christian Church in Bali (GKPB), in determining the number of strategic officials, refers to the 2014 Church Order regarding membership in Article 107 paragraph 1, 8 (eight) people elected at the Synod session must consist of at least 2 female elements and 1 youth element . Complete Synod Council Personnel (MSL-GKPB) Head of Departments and Chair of Special Institutions, 2016-2020 period, totaling 30 people; 27 men (90%), while only three women (10%). The patriarchal culture is very strong in determining strategic positions in GKPB resulting in male domination in leadership structures and policies that tend to be gender biased.
With qualitative methods and using the Theory of Power-Knowledge Relationships Michel Foucault, According to Foucault, knowledge and power have a reciprocal relationship. Continuous violation of power will create a form of knowledge, and vice versa, the administration of knowledge will have an effect on power. The second is Pierre Bourdieu's Structural theory, which describes how symbolic violence and the division of roles in society shape habitus.
Keywords: Representation, Patriarchy, Symbolic Violence
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ELUYEFA, DENNIS OLADEHINDE. "Mis/Representation of Culture in two Hampshire Churches." Theatre Research International 38, no. 3 (August 29, 2013): 214–28. http://dx.doi.org/10.1017/s030788331300031x.
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This paper is about my experience in the ‘Church of Hampshire’ and the ‘Cosmopolitan Church of Hampshire’ (anonymous names) in Hampshire, England, where I wanted to play the dùndún and gángan (see Fig. 1), the two Yorùbá talking drums. For this I shall be adopting the stance of a reflective practitioner. I have played the dùndún in churches in Nigeria and Hungary. It was this experience that encouraged me to attempt to introduce it to the two churches, hoping that they would welcome new possibilities. This paper will analyse how such expectations were unfulfilled. The extracts in italics are taken from my personal journal. The names of the people in this paper are anonymized. I will start by thoroughly describing the position of music within the Yorùbá culture, and the nature of indigenous Yorùbá spiritual practice.
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Makransky, John. "Buddhist Perspectives on Truth in other Religions: Past and Present." Theological Studies 64, no. 2 (May 2003): 334–61. http://dx.doi.org/10.1177/004056390306400205.
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[Recent Vatican documents affirm a unique salvific efficacy for the Catholic Church by establishing its representations of the Absolute as uniquely close to the Absolute. But what is the human problem necessitating salvation? Buddhist traditions have defined that problem as the human tendency to absolutize and cling to representations, in daily life and in religious reflection. The author traces the history of Buddhist perspectives on other religions in light of that central concern, concluding with a suggestion toward a Buddhist theology of religions that avoids relativism without privileging any particular representation of the Absolute.]
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Trygub, Oleksandr, Enache George-Eugen, Oleg Bobina, Olga Kravchuk, and Iryna Shapovalova. "Representations of the Russian Orthodox Church to the European Organizations (2002-2021): from religion to politics." Cuestiones Políticas 40, no. 73 (July 29, 2022): 819–36. http://dx.doi.org/10.46398/cuestpol.4073.47.
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The aim of the article is to reveal the importance of the instruments of the Russian Orthodox Church in the European space: the Representation of the Russian Orthodox Church in the European institutions and the Representation of the Russian Orthodox Church in the Council of Europe. The methodological basis of the study is a comprehensive interdisciplinary approach that uses systemic, civilizational, historical-chronological and structural-functional methods. Everything leads to the conclusion that the activities of the missions are designed to contribute to the achievement of the foreign policy objectives, both religious and spiritual and State of the Russian Federation. By interacting with foreign media and civil society institutions, the offices of the Russian Orthodox Church promote a positive image of Russian Orthodoxy and the idea of a “Russian world”, creating a more favorable image of these ideas in the world for Russia’s foreign policy. In this way, we see that the Orthodox Church has intensified its external activities in the twenty-first century. At the same time, it is often not only religious but also political, attesting to the greater rapprochement of the “New Russia” with the Russian Orthodox Church, which continues to perform secular tasks on the foreign policy front.
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Garratt, James. "Prophets Looking Backwards: German Romantic Historicism and the Representation of Renaissance Music." Journal of the Royal Musical Association 125, no. 2 (2000): 164–204. http://dx.doi.org/10.1093/jrma/125.2.164.
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AbstractCrucial to understanding the reception of Renaissance music in nineteenth-century Germany is an appreciation of the contradictory components of Romantic historicism. The tension between subjective and objective historicism is fundamental to the historiographical reception of Renaissance music, epitomizing the interdependency of historical representation and modern reform. Protestant authors seeking to reform church music elevated two distinct repertories — Renaissance Italian music and Lutheran compositions from the Reformation era — as ideal archetypes: these competing paradigms reflect significantly different historiographical and ideological trends. Early romantic commentators, such as Hoffmann and Thibaut, elevated Palestrina as a universal model, constructing a golden age of old Italian church music by analogy with earlier narratives in art history; later historians, such as Winterfeld and Spitta, condemned the subjectivity of earlier reformers, seeking instead to revivify the objective foundations of Protestant church music. Both approaches are united, however, by the use of deterministic modes of narrative emplotment.
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King, John N. "The Godly Woman in Elizabethan Iconography." Renaissance Quarterly 38, no. 1 (1985): 41–84. http://dx.doi.org/10.2307/2861331.
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Emblematic figures of godly and faithful women proliferate throughout the literature of the English Renaissance and Reformation. Characteristically they hold books in their hands symbolic of divine revelation, or they appear in books as representations of divine inspiration. While such representation of a pious feminine ideal was traditional in Christian art, Tudor reformers attempted to appropriate the devout emotionality linked to many female saints and to the Virgin Mary, both as the mother of Christ and as an allegorical figure for Holy Church, providing instead images of Protestant women as embodiments of pious intellectuality and divine wisdom. Long before the cult of the wise royal virgin grew up in celebration of Elizabeth I, Tudor Protestants began to praise learned women for applying knowledge of the scriptures to the cause of church reform.
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Verhagen, Veerle. "Puccini’s Tosca as a representation of a freethinker’s struggle against the corrupted power of the church." Groundings Undergraduate 6 (April 1, 2013): 121–29. http://dx.doi.org/10.36399/groundingsug.6.233.
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Giacomo Puccini (1858-1924), the famous Italian composer, has been described as a cynic towards the Catholic Church, despite having been brought up in arguably one of the most Catholic countries of Europe. The Church was equally mistrusting of him, especially after the first performances of Tosca, one of his most famous works. In this opera his antipathy towards the Catholic Church as an institution is expressed clearly through the narrative, where the struggle of the individual against the corrupted power of the Church is represented as a personal struggle between two individuals who represent the opposite sides of this conflict. However, a more interesting aspect is how Puccini has employed musical techniques to dramatise the power struggle and reflect the shifting of power from one character to the other.
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Reich, Gary, and Pedro dos Santos. "The Rise (and Frequent Fall) of Evangelical Politicians: Organization, Theology, and Church Politics." Latin American Politics and Society 55, no. 04 (2013): 1–22. http://dx.doi.org/10.1111/j.1548-2456.2013.00209.x.
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Abstract Latin American evangelicals have become a common presence in legislative politics. Brazil exemplifies the potential clout of evangelical legislators and a troubling tendency toward political corruption. This article explains the quality of evangelical interest representation by focusing on church organization and theology, arguing that evangelicals approach electoral politics via three different modes: rejection; participation as individual, politically engaged believers; and engagement as church corporate project. While individual participation is unrelated to political corruption, the corporate model fosters machine politics, characterized in Brazil by resource-based politics, narrow voter bases, and frequent party switching. We link these characteristics to evangelical involvement in two corruption scandals that occurred during the administration of President Lula da Silva. The analysis shows the central role of evangelical organization and theology in shaping interest representation and suggests future duplication of the church-as-political-machine model, particularly where the “Prosperity Theology” variant of pentecostalism is strong.
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Barker, David C., and Christopher Jan Carman. "Political Geography, Church Attendance, and Mass Preferences Regarding Democratic Representation." Journal of Elections, Public Opinion and Parties 19, no. 2 (May 2009): 125–45. http://dx.doi.org/10.1080/17457280902798941.
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Danchenko, Svetlana. "From the history of the Serbian Church representation in Moscow." Slavs in Moscow. To the 870th anniversary of Moscow foundation, no. 2018 (2018): 161–71. http://dx.doi.org/10.31168/2618-8570.2018.7.
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Matthews, Linda. "Anamorphic Atmospheres." International Journal of Creative Interfaces and Computer Graphics 11, no. 2 (July 2020): 27–41. http://dx.doi.org/10.4018/ijcicg.2020070103.
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The principles of linear perspective geometry were applied to both the representation and the form of the Renaissance city to reflect the collective proprietorial ambitions of church and state. Anamorphosis was developed by intellectual dissidents as a drawing mechanism and as a counter to the previous representational constraints imposed by linear perspective. The contemporary city image relies upon on an array of pixels mediated by technology to foster existing relationships between power and place. The paper argues that digital technologies initiate anamorphic viewing conditions that correspond to previous attempts to destabilise the covert ambitions of linear perspective. By presenting digital anamorphic representations of contemporary urban space, it shows how the temporal nature of the image and the pixel-based geometry of the digital array not only contest the promotional city view but multiply the opportunity to understand previously unexplored qualitative, atmospheric properties of urban space.
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Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance." Journal of Religion in Africa 35, no. 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.
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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.
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Starodubcev, Tatjana. "St. Moses the Ethiopian or the black. Cult and representation in the middle ages." Zograf, no. 43 (2019): 1–22. http://dx.doi.org/10.2298/zog1943001s.
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The paper presents extant texts narrating about St. Moses the Ethiopian or the Black written in Greek, Coptic, Ge?ez, Syrian, Arabic and Old Church Slavonic and reviews the cult of the saint connected to the Baramus Monastery in the Scetis Desert or the Nitrian Desert. His preserved images in Egypt, Palestine, Byzantium, and in the countries whose churches used various recensions of the Old Church Slavonic language are listed. The final part of the study proposes some conclusions on his cult and representation.
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GAGU, Cristian. "THE CANONICAL REPRESENTATION OF THE HOLY TRINITY IN ORTHODOX ICONOGRAPHY." Icoana Credintei 9, no. 17 (January 24, 2023): 5–30. http://dx.doi.org/10.26520/icoana.2023.17.9.5-30.
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The iconography of the Holy Trinity represents an extremely important issue, considering that the icon must fully express the truth of the Churchʼs faith, and current at the same time, since in church painting we can easily observe deviations from the canon of orthodoxy. That is precisely why, appealing to both the Orthodox and the Catholic bibliography, the present study aims to bring to the attention of theologians, clergy, iconographers and, why not, the laity alike, in a succinct presentation, the question of iconography and, implicitly, of the iconology of the Holy Trinity, to understand which representations are canonical and which are not, to correctly choose the icon of the Holy Trinity that can be painted and honored, in churches or in the home of every Christian
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Olaoye, Ogunyemi Gabriel, Anthony Iweka, Tunji Adejumo, Omolola Adenubi, and Obianuju Patience Chukwuka. "Symbolic forms in Church architecture: a case study of Saint Augustine Catholic Church Ikorodu, Lagos State." Caleb International Journal of Development Studies 06, no. 01 (July 31, 2023): 161–79. http://dx.doi.org/10.26772/cijds-2023-06-01-11.
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A religious building is nothing less than the symbolic representation of the tradition, values, culture and creativity levels of the special territory in which it stands. Each type of church architecture may have different symbolic qualities, but every church building transmits some symbolic messages. Human beings provide meanings to the images that are received from objects by their symbolic minds. The study examined architectural spaces in Saint Augustine Catholic Church Ikorodu, in Ikorodu Division of Lagos State Nigeria enacting from the perspective of indigenous form, art and symbols. It demonstrates the integration of cultural heritage, traditional forms, material availability, arts and symbols into the architecture of Catholic Church. The study is an historical, explanatory, qualitative using the methods of observation and focused interviews. The Church architecture illustrates how influences from indigenous and local forms and symbols have been incorporated in sacred spaces in the Catholic Church. The study expounded knowledge for the clergy and the institution of religion bodies and the enlightenment of academic expository. KEY WORDS: Catholic Church, Church Architecture, Culture, Ikorodu, Symbols.
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Barendregt, Henk. "The Impact of the Lambda Calculus in Logic and Computer Science." Bulletin of Symbolic Logic 3, no. 2 (June 1997): 181–215. http://dx.doi.org/10.2307/421013.
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AbstractOne of the most important contributions of A. Church to logic is his invention of the lambda calculus. We present the genesis of this theory and its two major areas of application: the representation of computations and the resulting functional programming languages on the one hand and the representation of reasoning and the resulting systems of computer mathematics on the other hand.
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Sam, Steven V., and Andrew Snowden. "Representations of categories of G-maps." Journal für die reine und angewandte Mathematik (Crelles Journal) 2019, no. 750 (May 1, 2019): 197–226. http://dx.doi.org/10.1515/crelle-2016-0045.
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Abstract We study representations of wreath product analogues of categories of finite sets. This includes the category of finite sets and injections (studied by Church, Ellenberg, and Farb) and the opposite of the category of finite sets and surjections (studied by the authors in previous work). We prove noetherian properties for the injective version when the group in question is polycyclic-by-finite and use it to deduce general twisted homological stability results for such wreath products and indicate some applications to representation stability. We introduce a new class of formal languages (quasi-ordered languages) and use them to deduce strong rationality properties of Hilbert series of representations for the surjective version when the group is finite.
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Porter, Elisabeth. "Political Representation of Women in Northern Ireland." Politics 18, no. 1 (February 1998): 25–32. http://dx.doi.org/10.1111/1467-9256.00057.
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Increasing the political representation of women in Northern Ireland is part of fostering political pluralism. First, the political representation of women requires democratic participation and a justification of ‘women’ as a category. Second, specific factors of culture and the church unique to Ireland hinder women's participation in elected politics, and there are additional factors of class, violence, and nationalism that are peculiar to Northern Ireland. Third, gender quotas are successful elsewhere, but alone will not alter the powerful resistance to feminist change in Northern Ireland. Structures to encourage inclusionary politics must create spaces for political women to be transformative agents.
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Liepe, Lena. "Det befolkade rummet: Relikfyndet från Torsken kyrka." Nordlit, no. 36 (December 10, 2015): 261. http://dx.doi.org/10.7557/13.3691.
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<p>Taking its point of departure in the finding of a bag of relics tucked away under the chin of a late medieval wooden Christ figure from Torsken Church, Senja, this essay discusses relics as an essential feature of the medieval church room. Through the relics – deposited in the sepulchres of the altars, encased in reliquaries made from precious metals or, as in the case of the Torsken crucifix, contained within wooden cult images – the saints became present and accessible as addressees of intercessions. The role of relics in medieval liturgy and devotion is accounted for, and the oscillation between visibility and invisibility, reality and representation, as played out by the Torsken crucifix with its relics, is explored. The visible, “realistic” or life-like figure of Christ is a mere representation, a manufactured similitude of the Son of Man, whereas it is the relics, hidden away in the bag, that manifest the actual presence of the higher, invisible but nevertheless true divine reality in the church room.</p>
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Osborne, Catherine. "The repudiation of representation in Plato's Republic and its repercussions." Proceedings of the Cambridge Philological Society 33 (1987): 53–73. http://dx.doi.org/10.1017/s0068673500004922.
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This paper surveys a selection of texts from the fourth century B.C. to the ninth century A.D. and considers the continuing repercussions of Plato's famous attack on art for the present as well as the past. I propose to treat the subject in five sections:1. A brief consideration of the iconoclast controversy of the eighth and ninth centuries A.D., to highlight the theory behind the iconoclasts' rejection of pictorial art from the Church (and effectively from society).2. A general discussion of Plato's apparently iconoclastic argument in Republic 10, to suggest that it too, like the later iconoclasm, was rejecting certain implicit claims made about the value of representation as such.3. A closer analysis of the arguments in Republic 10 to clarify precisely what theories of art are vulnerable to them.4. A survey of some subsequent defences of art on the basis that it imitates nature, to show that Plato was right to say that a defence on those lines would not make art sufficiently important to justify the place we accord it in society (or the Church).
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Milanović, Vesna. "Between exceptionalism and tradition: Pictures of the council and the Last Supper and the dedication of the church in Sopoćani." Zbornik radova Filozofskog fakulteta u Pristini 53, no. 1 (2023): 275–308. http://dx.doi.org/10.5937/zrffp53-42399.
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The paper examines a part of the iconographic program in the narthex of the representative church, endowed by the Serbian king Uroš I and dedicated to the Holy Trinity. With its layout, the program is linked to the central field of the wall above the entrance to the nave and bears the characteristics of the focal point of the corresponding whole. It includes a thematic segment with a group of representations that, based on today's knowledge of painted material, can be classified as novelties and exceptional solutions. The cycle of Ecumenical Councils, with the attached depiction of a Serbian council, and the Last Supper, as the core of the group, are viewed from an angle from which they were not illuminated before. The unusual selection of scenes and the unique composition of the thematic group become clearer when one considers the scenes' place on the line that connects three important 'points' of Sopoćani's spatial and programmatic structure on the west-east axis. The 'council wall', with the Last Supper in its 'heart' communicates topographically, visually and semantically with the representation of Pentecost, which signalled the 'identity of the holy place' on the original 'face' of the building in Sopoćani (altered by later painting), at the entrance to the narthex. Moreover, the painted wall is in an equally multiple (topographical, visual, and semantic) correlation with the themes that mark the iconographic program in the sanctuary and around the opening leading into it. Apart from the repeated representation of the Pentecost, this time with a position on the wall field above the opening of the sanctuary apse, and apart from the typological representation of the Holy Trinity, situated in the eastern half of the south choir's vault, the representations in the central part of the apse are particularly relevant for observations about the parallelism and special complementarity of the themes in the sanctuary and the narthex. This is a unity consisting of a 'liturgical' variant of the Last Supper (i.e., Communion of the Apostles) and two scenes of the Appearance of the Risen Christ to the Apostles, identified with the theme of the Sending out of the Apostles-all in the same register-as well as the composition of Officiating Church Fathers in the register below, which as their coevals also includes archbishops of the Serbian Church, positioned immediately below the rendering of the Apostolic Mission. The resulting findings of the present study is the existence of a special connection of the thematic repertoire with the dedication of the church and the reception of that connection as a kind of starting point in the process of envisaging and shaping a whole with a multi-layered meaning. As it appears, a conventional framework was consciously chosen and used as an 'undercover' for additional, daring allusions.
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Sian-Chin, Iap. "Is the True Jesus Church a Chinese Indigenous/Independent Pentecostal Denomination? With Special Reference to the Orientalism of Western Scholars toward “Pentecostalism” in the Global South." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 48–71. http://dx.doi.org/10.37819/ijsws.26.259.
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The True Jesus Church has been regarded as a Chinese Indigenous/Independent Pente-costal denomination by scholarship specifically in the area of Global Pentecostal/Charismatic Studies and World Christianity irrespective of those scholar's definitions---inclusive or exclusive. This paper argues that it might be inappropriate for scholarship to define the True Jesus Church as Pentecostals at least for three factors: 1. The refusal from the True Jesus Church to be regarded as Pentecostalism due to its' providential and exclusive self-identity; 2. The primary intent of the establishment of the True Jesus Church was to seek church independence and religious reformation rather than promote Pentecostal spirituality; 3. There is a lack of synchronous network between the True Jesus Church and Pentecostalism both at global and local levels. Also, this paper indicates a latent Orientalism among Western scholars of Pentecostalism based on an exotic imagination and representation of Non-Western Christianity enhanced by the complicity of Orients and native informants.
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Alfsvåg, Knut. "Postmodern Epistemology and the Mission of the Church." Mission Studies 28, no. 1 (2011): 54–70. http://dx.doi.org/10.1163/016897811x572186.
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AbstractA Christian missionary has traditionally been understood as one who stands for and represents truth. Is this a claim that can be defended within the context of postmodern epistemology? According to Derrida, there is an irreducible difference between sign and signified; all historical religions are therefore limited to the realm of the contingent and the deconstructible. Caputo develops this idea further in his understanding of the endlessly translatable trace of the event. One may argue, however, that this understanding of endless translatability reveals a dependence on a traditional concept of reason that ultimately replaces religious authority with the authority of the interpreter. Arguing that a phenomenology of givenness is the relevant strategy against this kind of idolatry, Marion maintains that one has to work from the possibility of revelation as always overflowing its conceptual representation. In a Christian context, this is done through the retelling of the biblical story, particularly as it is celebrated in the liturgy of the Eucharist. The criticism of the idea of a conceptual representation of truth therefore does not imply that truth is not manifest in the work and mission of the Christian church.
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Beklyamishev, V. O. "Representation of the Historical Role of the Russian Orthodox Church in the Context of Teaching Russian History (2013–2023)." Tempus et Memoria 5, no. 1 (2024): 56–63. http://dx.doi.org/10.15826/tetm.2024.1.061.
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The article discusses the policy of the Russian Orthodox Church aimed at including elements of confessional history in secular educational and methodological narratives. As the content of the Russian history course was standardized for schools, and then the regulatory requirements for the results of studying the compulsory Russian history course at universities were established, the importance of these channels for the formation of collective memory has increased significantly. The analysis revealed three main strategies of the Russian Orthodox Church to influence the content of these courses: focusing on episodes of participation of hurch hierarchs in rucial events that changed the course of the history of Russian statehood, a gradual expansion of the range of mentioned personalities related to the history of the Church and, finally, an appeal to a civilizational approach that focuses on the value foundations of political history, which gives the Russian Orthodox Church a symbolic advantage as a “state-forming” denomination.
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Beltramini, Enrico. "Images of Eastern Religions and Roman Catholic Identity." Mission Studies 35, no. 3 (October 18, 2018): 389–411. http://dx.doi.org/10.1163/15733831-12341591.
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Abstract While in the past two decades the Roman Catholic Church has reaffirmed an inclusivist stance with respect to other religions, there is reason to explore the question of whether Catholic teaching is as much about offering a definition of what is true in other religions as it is about defining Catholic identity. In this article, I investigate the representations of Eastern religions within ordinary expressions of Catholic teaching between 1990 and 2000, and I show how Catholic teaching seems to adopt a binary ontology in which the representation of the Other serves to define oneself.
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Vișan, Ruxandra. "Complex aspects of hate speech and their problematic representation in dictionaries .." Bucharest Working Papers in Linguistics 25, no. 1 (January 15, 2023): 91–110. http://dx.doi.org/10.31178/bwpl.25.1.7.
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The paper discusses an official response provided by the spokesperson of the Romanian Orthodox Church (ROC), addressing previous criticism by a popular Romanian journalist of several statements by Patriarch Daniel, the head of the ROC. Taking its cue from previous research by van Dijk (1995), the paper examines the lexical choices in the representation of an outgroup in the text, which include the abundant use of derived words based on a rich range of negative prefixes, most of which are salient to Romanian speakers. Emphasizing the role played by these evaluative prefixes to create “epithets” which target the group represented as holding views different from those of the Romanian Orthodox Church, the paper argues that the text, which does not include direct insults, and which relies on “sarcastic irony” (Dynel 2016), emerges as an instance of covert hate speech. The paper goes on to discuss the role of Romanian dictionaries in identifying instances of “overt” and “covert” hate speech.
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Yuliia Kondratiuk, Yuliia Kondratiuk. "CHURCH DOCUMENTS AS IMPORTANT SOURCES OF GENEALOGY." Socio World-Social Research & Behavioral Sciences 06, no. 04(02) (November 25, 2021): 91–101. http://dx.doi.org/10.36962/swd0604(02)2021-91.
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The article concerns the representation of the Orthodox Church main documents, which are the basis for genealogical research. The main stages of informational and structural formation of these types of documents on the basis of archival materials, legislative acts, and scientific literature are studied. The paper also outlines the type of information that can be obtained by researchers in order to recreate family stories. It has been established that owing to the sufficient attention that has always been paid by authorities to the preservation of church documents, we still have the opportunity to use such important sources of information. Keywords: document, church, genealogy, storage.
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Rabady, Rama Al, and Shatha Abu-Khafajah. "Materiality of Divinity in an Atypical Flat-Roofed Apsidal Aula Ecclesiae." Journal of Eastern Mediterranean Archaeology and Heritage Studies 10, no. 2 (May 1, 2022): 137–61. http://dx.doi.org/10.5325/jeasmedarcherstu.10.2.0137.
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ABSTRACT Aulae ecclesiae occupy a space between secular and sacred church architecture and can be considered a post-domus and pre-basilica version of the ecclesia. This article examines the origin of the representation of divinity in the Lubbēn Large Church as an aula ecclesiae and presents a contextual reading of the historical, regional, and local conditions that led to its final incarnation. The church is located in one of Syria’s largest lava fields—a region called Trachonitis in the New Testament. In antiquity Lubbēn was known as Agraina, and the large church, one of two, dates from 417 CE and was built during the height of Byzantine occupation in the region. Referencing the unusual flat-roofed apse of the Lubbēn Large Church as an example, this study contends that aulae ecclesiae introduced the innovation of “divine light” in Christian churches for advancing spiritual illumination and heavenly communication.
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Neulinger, Michaela, and Anni Findl-Ludescher. "Lex Orandi – Lex Vivendi? Reflections on the Interaction between Gender Justice and Liturgy after Vatican II." Review of Ecumenical Studies Sibiu 9, no. 2 (August 1, 2017): 231–57. http://dx.doi.org/10.1515/ress-2017-0017.
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Abstract The article discusses the relation between liturgy, theology and social ethics, focusing particularly on gender justice and its representation in liturgy as the official worship of the Church. It argues that the way women are (not) represented within liturgy is an expression of problematic gender stereotypes which shape once more the faith and the social engagement of the Church and its believers. First, the text contends that the Second Vatican Council acknowledged the implementation of gender justice as an important mission of the church. However, it is precisely the liturgy of the church that reveals a severe underrepresentation of women and highly problematic gender stereotypes, which is exemplarily illustrated by the saints remembered, the texts read and the way women are (not) allowed to preside over liturgical worship. Finally, possible paths towards a more inclusive liturgy, through the implementation of gender justice within the church and society will be presented.
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Sudhiarsa, Raymundus I. Made. "Misi Evangelisasi." Perspektif 9, no. 2 (December 1, 2014): 93–110. http://dx.doi.org/10.69621/jpf.v9i2.55.
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Mission evangelization is at the heart of the Church, since ‘the pilgrim Church is missionary by her very nature’ (AG 2; LG 1). It logically means that mission cannot be treated as a function among other tasks God has entrusted to his people, the Church. This article tries to present a general analysis on the concept of mission evangelization based on the biblical grand narrative and doctrine of the Church since Vatican II. Mission of the Church, which characterises the Church as missional community, originates from God’s mission (missio Dei) – mission of the Most Holy Trinity: God the Father sent the Son, and God the Father and the Son sent the Spirit. It would describe that mission essentially has a Trinitarian foundation as well as a Christological, Soteriological, and Pneumatological foundation. Since the Church is the seed, sign and instrument of God’s kingdom, surely mission also has an ecclesiological foundation. From the biblical grand narrative, mission derives four theological themes: creation, fall, redemption, and eschatological restoration. From these four plot movements, focusing on God’s mission, the Church is called and sent to participate actively. Mission of the Church, therefore, is basically a ‘participation in and representation of’ the mission of God.
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De Vries, Anastasia. "’n Geskiedenis van Afrikaans as kerktaal: van altaar tot kansel." Tydskrif vir Letterkunde 59, no. 3 (September 18, 2022): 96–112. http://dx.doi.org/10.17159/tl.v59i3.12301.
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This contribution shines a critical light on the representation of Afrikaans as a language of the Church in external histories about the development and advancement of the language, inclusive histories particularly. It seems the history of Afrikaans within a Christian or Church context has escaped the critical attention which since the 1970s created awareness of the politicisation of and silences in the history, and the way in which the history is documented. Therefore, the history of Afrikaans as a language of the Christian faith is still told from an exclusively white Reformed perspective and held as a 20 th century phenomenon, despite research pointing to its usage in the Moravian Church (Genadendal) in the 18 th century and the Anglican Church in the 19 th century. Though various denominations are included in so-called inclusive histories, it is done in a manner that suggests the dominance of the white Reformed Churches. These conclusions were primarily drawn from a content analysis of two inclusive histories, subjecting them to the same penetrating, sceptical questions of decades ago, focused primarily on the representation of Afrikaans as a language of the Church. For this purpose, the inclusive histories were analysed within the framework of poststructuralist tendencies which shifted the focus to historiography as a function of power, a meaning-making practice and history as a construct, not a reconstruction of the past. As such it creates space to imagine alternatives to the dominant discourse. To this end, the attention is drawn to the mobilisation of Afrikaans in the Roman Catholic Church since the 1820s as an alternative history of a spoken Afrikaans praying at the altar long before it was formalised and allowed to ascend the pulpit in the Reformed Churches since 1916.