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Journal articles on the topic 'Church Trials'
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1
Waldrep, Christopher. "The Use and Abuse of the Law: Public Opinion and United Methodist Church Trials of Ministers Performing Same-Sex Union Ceremonies." Law and History Review 30, no. 4 (November 2012): 953–1005. http://dx.doi.org/10.1017/s0738248012000545.
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Law in the United Methodist Church (UMC) is a product of democracy, written by elected delegates to a legislative body, recorded in a book entitledThe Book of Discipline of the United Methodist Church. As “a Book of Law,” theBook of Disciplineis “the only official and authoritative Book of Law of The Methodist Church,” according to the Methodist Church's Judicial Council in a landmark 1953 ruling. Despite this declaration, the Judicial Council had no idea in 1953 that it had addressed a question that in 20 years would divide not just the Methodists, but Americans and American Christians generally. In the last 30 years of the twentieth century, controversies over homosexuality led American Christians into debates over the role law should play in their churches, while Americans as a whole debated the role churches should play in their law. United Methodist conservatives discovered that by rallying populist majorities to rewrite church law, they could then use church trials to roll back what they saw as excesses from the 1960s still plaguing American society. Writing any law is necessarily a political process, but in the UMC, church trials became political battlegrounds as well, contests to determine if rank-and-file clergy approved church rules against anything resembling a same-sex marriage.
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WELLS, PAUL. "DEVELOPMENTS IN CHURCH GOVERNMENT IN THE POST-REFORMATION FRENCH CHURCHES." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 153–70. http://dx.doi.org/10.35285/ucc4.1.2018.art9.
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The history of the Protestant Reformed churches in France in the century following the Wars of Religion, their trials and sufferings, is well documented. It is a tragic page in modern European history and retains the attention of commentators because rarely has a people group been persecuted so intensely for so long, to the point of virtual extinction. Less known, perhaps because of the linguistic barriers, is the development of church life and the theological struggles in the Protestant churches during that period. Recent publications contribute to rectify this lack. The present article is an introduction to some of the issues of the time which have perennial interest.
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Adams, Christie Omolola. "Study on the Awareness, Perception, and Willingness to Participate in Covid-19 Vaccine Trials Among Adults in FCT-Abuja, Nigeria." TEXILA INTERNATIONAL JOURNAL OF PUBLIC HEALTH 9, no. 2 (June 30, 2021): 103–17. http://dx.doi.org/10.21522/tijph.2013.09.02.art010.
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The Corona Virus Disease 19 (COVID-19) Is The Greatest Threat To Public Health In Recent Times. It Has Infected Over 40 Million People Globally, Having An Untoward Economic Impact On Many Nations. A Global Race To Find A Safe And Effective Vaccine Is Ongoing, But Controversies Exist Over The Conduct Of The Vaccine Trials Among The African Population. We Assessed The Awareness, Perceptions Of, And Willingness To Participate In The Anticipated COVID-19 Vaccine Trials Among Adults In The Federal Capital Territory (FCT), Nigeria. Method: We Used A Web-Based Cross-Sectional Correlational Survey And A Purposive Quota Sampling Technique To Select 478 Respondents. Results: 65.2% Were Aware Of The Anticipated COVID-19 Vaccine Trials, 73% Had Positive Perceptions About It, 63.1% Expressed Fear About It, 46% Are Not Willing To Participate In The Trials, And 65.2% Will Not Recommend The Trials To A Family Or Friend. The Correlation Between Perception And Willingness To Participate In The Trial Was Positive And Low (R=0.043, P<0.667). Sex, Age, Religion, Area Councils Were Significantly Associated With Willingness To Participate In The Trials. (P-Values 0.001, 0.003, 0.001 And 0.001 Respectively). The Primary Sources Of Information About The Trials Include Church/Mosque, Family, Healthcare Providers, And Friends. Conclusion: There Is A High Level Of Awareness Of The COVID-19 Vaccine Trials; Perceptions Of The Trial Are Positive, But Most People Are Afraid And Will Neither Participate Nor Recommend The Trials To Significant Others. We Recommend A Targeted Psychosocial Intervention To Increase Participation In The Trial And Future COVID-19 Vaccine Uptake.
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Liu, Qi. "A Close Look into an Immigrant Workers' Church in Beijing." Nova Religio 12, no. 4 (May 1, 2009): 91–98. http://dx.doi.org/10.1525/nr.2009.12.4.91.
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Christianity, although a worldwide religious tradition, is counted as a minority in the People's Republic of China (PRC), both by the Christians themselves and by non-believers. "House churches" in the PRC, being illegal and thus underground, are the "minority in a minority." Based on two years of participant-observation, I give a description of the beliefs and rituals of an immigrant workers' Protestant house church system in Beijing. Belief in the Christian God's ability to provide relief from suffering by performing earthly miracles and by bringing the faithful to eternal life in heaven are the main attractions drawing people to the house churches. I argue that the way the believers value and emphasize miracles performed by the Christian God is derived primarily from an orientation found in the Chinese popular religious tradition. Additionally, glorification of suffering in Christianity gives the believers inner strength to face the trials of the world.
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Killingray, David. "‘To Suffer Grief in All Kinds of Trials’: Persecution and Martyrdom in the African Church in the Twentieth Century." Studies in Church History 30 (1993): 465–82. http://dx.doi.org/10.1017/s0424208400011888.
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There is a good case for regarding the twentieth century as the century of Christian persecution and martyrdom. Both individual Christians, as well as the Church as a whole, have suffered severely at the hands of authoritarian regimes in Europe and Asia and also from institutional and state hostility in all but a few areas of the world. The Church has invariably been divided and split in its reactions to these pressures. This paper focuses upon the experience of Christians in sub-Saharan Africa where the Church has grown very rapidly in size and significance this century, most notably since the 1940s.
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Larson, Aaron. "Playing with Fire: The Medieval Judicial Ordeals and their Downfall." Swarthmore Undergraduate History Journal 2, no. 2 (2021): 53–78. http://dx.doi.org/10.24968/2693-244x.2.2.3.
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Trials by ordeal in the Middle Ages prove to be some of the most complex secular trials in all of history. Both trial by fire, and trial by water looked to call God's judgment into play, hoping that He would make the decisions of guilt or innocence. God is all-knowing. He is all-powerful. Therefore He has all of the relevant information to determine the fates of those who go through the ordeals. Despite this, the theologians in the medieval Church looked to lessen clerical involvement in the ordeals. In 1215, the Fourth Lateran Council met, and the ordeals ceased to exist. Even though they were secular, the ordeals could not survive without the help of priests. Why is it that the theologians so desperately wanted to end the use of the ordeals in Europe?
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Hamilton, Bernard, and Janet Hamilton. "St. Symeon the New Theologian and Western Dissident Movements." Studia Ceranea 2 (December 30, 2012): 137–44. http://dx.doi.org/10.18778/2084-140x.02.12.
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The trial at Orleans in 1022 of a group of aristocratic clergy, who included the confessor of Queen Constance of France, and their followers on the charge of heresy is the most fully reported among the group of heresy trials which were conducted in the Western Church during the first half of the eleventh century. Although the alleged heretics of Orleans are usually considered a part of a wider pattern of Western religious dissent, the charges brought against them differ considerably from those levelled against the other groups brought to trial in that period. The heterodox beliefs with which the canons of Orleans were charged bear a strong resemblance to the teachings of the Byzantine abbot, St. Symeon the New Theologian, who died in 1022. St. Symeon taught that it was possible for a Christian to experience the vision of God in this life if he or she received ascetic guidance from a spiritual director, who need not be a priest. In the late tenth and early eleventh centuries a significant number of Orthodox monks visited northern Europe, including Orleans, and some of them settled there. It is therefore possible that the Canons of Orleans who were put on trial had been trained in the tradition of St. Symeon by one of those Orthodox monks who were familiar with it. St. Symeon was part of the Hesychast tradition in the Byzantine Church. Even so, his emphasis on the supremacy of personal religious experience at the expense of the corporate worship of the institutional Church was strongly criticised by some of his contemporaries. A study of his writings shows that he was, in fact, completely Orthodox in faith and practice and that these criticisms were ill-judged. Nevertheless, if, as we have suggested, the Canons of Orleans had tried to live in accordance with his teachings, the hostile reactions of the Western hierarchy would be comprehensible. For there was no tradition of Hesychasm in the spirituality of the Western Church, and the fact that the dissidents at Orleans saw little value in observing the rituals of the established Church would have alarmed conventional churchmen.
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Herrlinger, Page. "Trials of the Unorthodox Orthodox: The Followers of Brother Ioann Churikov and Their Critics in Modern Russia, 1894-1914." Russian History 40, no. 2 (2013): 244–63. http://dx.doi.org/10.1163/18763316-04002006.
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A pious Orthodox peasant from Samara province who moved to St. Petersburg in mid-1890s, “Brother Ioann” (Ivan Alekseevich Churikov, 1861-1933?), always believed himself to be a faithful son of the church, but his flamboyant public preaching against the ills of alcohol ultimately led to his excommunication in 1914. Naturally gifted as a preacher, Brother Ioann regularly attracted thousands of listeners to his Sunday prayer meetings, the vast majority of whom were simple working people, suffering the devastating effects of alcoholism and the chronic insecurities associated with poverty. Debates over his relationship to the Orthodox tradition began almost as soon has he appeared in St. Petersburg, and over time, he suffered imprisonment in an insane asylum and faced a range of serious charges. Drawing on published and archival sources, this article explores the ongoing and increasingly bitter debate between leading members of the Church and Churikov’s followers between 1910 and 1914. By illuminating the central points of conflict and the competing visions of Orthodoxy at work in the Churikov case, it reflects more broadly upon the nature of the contemporary crisis within the Russian Orthodox Church, particularly with respect to issues of religious and spiritual authority.
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Surtz, Ronald E. "Crimes of the Tongue: The Inquisitorial Trials of Cristóbal Duarte Ballester." Medieval Encounters 12, no. 3 (2006): 519–32. http://dx.doi.org/10.1163/157006706779166011.
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AbstractCristóbal Duarte Ballester was tried twice by the Spanish Inquisition. To the principal accusation of blasphemy the prosecutor added Ballester's faulty observance of the basic precepts of Christianity: eating meat on days forbidden by the church, not confessing his sins, and not attending mass. The Inquisition assigned a moral value to what came out of Ballester's mouth—oaths—as well as to what entered it—certain foods at forbidden moments. The defendant's oral crimes of blasphemy and nonobservance of fasts were compounded by such suspicion-provoking verbal behaviors as Ballester's fluency in Arabic and his love of singing songs in that language.
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Mews, Stuart. "The Trials of Lady Chatterley, the Modernist Bishop and the Victorian Archbishop: Clashes of Class, Culture and Generations." Studies in Church History 48 (2012): 449–64. http://dx.doi.org/10.1017/s0424208400001509.
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‘Now firmly established as a modernist novelist’, D. H. Lawrence (1885–1930) remains a controversial writer, especially for the ambiguity of his attitudes to fascism and feminism. This essay considers the role played by the then forty-one-year-old bishop of Woolwich, John Robinson, in offering evidence for the defence in the Old Bailey trial in 1960 which acquitted Penguin Books of obscenity in publishing Lawrence’s novel Lady Chatterley’s Lover. In taking part in the trial Robinson acquired notoriety (or credit). His public admiration for Lawrence’s writing placed him at odds with the two postwar archbishops, Geoffrey Fisher (Canterbury) and Cyril Garbett (York). In the words of Mark Roodhouse in a pioneering article, ‘for ecclesiastical historians the Lady Chatterley trial not only reveals changing social attitudes but also growing division within the Church of England between “two Christianities” over the way to respond to these changes’. Robinson did not receive further advancement in the Church.
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Behrend-Martínez, Edward. "Female Sexual Potency in a Spanish Church Court, 1673–1735." Law and History Review 24, no. 2 (2006): 297–330. http://dx.doi.org/10.1017/s0738248000003345.
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Between 1650 and 1750, the Northern Spanish bishopric of Calahorra and La Calzada adjudicated eight suits against allegedly impotent wives and one case against a castrated woman.1 These suits were marital, not criminal, and usually entailed a husband accusing his wife of being impotent. They are particularly valuable for the historian of sex and gender because these cases occurred at the local level, among rural Spaniards, and in an ordinary bishop's court. These local church court trials allow us to avoid the rarified cultural world of political and religious élites.2 They offer, instead, a glimpse of the sexual concerns of ordinary wives and husbands and demonstrate the daily practices of local surgeons, doctors, and lawyers. These professionals were, I argue, primarily influenced by the pragmatic day-to-day worries of the communities they lived in. The influences of cultural and intellectual centers in Madrid or rome, Valladolid or Salamanca were negligible when compared to the issues at hand in court. These court documents reveal sexual interests related to reproduction rather than salvation, magic rather than honor, and social order rather than the strictures of canon law.
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Tungadi, Astrid Lestari, Erick Alfons Lisangan, and Shereen Beatrix Adhiwidjaja. "Penerapan Aplikasi Pendataan Umat Pada Gereja Santa Perawan Maria Diangkat Ke Surga Makassar." ABDIMASKU : JURNAL PENGABDIAN MASYARAKAT 4, no. 3 (September 10, 2021): 260. http://dx.doi.org/10.33633/ja.v4i3.238.
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The application of information technology has been widely used in organizations, one of which is in the Church. The annual activity that is routinely carried out is the data collection of the people by distributing data forms to each Church people. In order to improve services and help with fast data retrieval, it is necessary to apply information technology in the form of a community data collection application using internet. The method of applying the application is carried out in the form of sampling trials as well as training in the form of lecture methods, discussions, and direct practice of using the community data collection application. The results of community service activities show that the application applied helps the data collection process better and faster and has a positive impact where participants find the application easy to use and can be accessed at any time.
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Osei-Assibey, G., and C. Boachie. "Dietary interventions for weight loss and cardiovascular risk reduction in people of African ancestry (blacks): a systematic review." Public Health Nutrition 15, no. 1 (June 1, 2011): 110–15. http://dx.doi.org/10.1017/s1368980011001121.
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AbstractObjectiveTo systematically review weight and cardiovascular risk reduction in blacks by diet and lifestyle changes.DesignRandomised and non-randomised controlled trials of diet with/without lifestyle changes with duration of intervention ≥3 months, and published between January 1990 and December 2009, were searched in electronic databases including MEDLINE, EMBASE, CINAHL and CCTR (Cochrane Controlled Trials Register). Studies were included if they reported weight/BMI changes with changes in at least one of the following: systolic and diastolic blood pressure, fasting plasma lipids and glucose, and glycated haemoglobin.SettingClinical, community and church-based interventions.SubjectsStudy participants were of African ancestry (blacks).ResultsEighteen studies met the inclusion criteria. Average mean difference in weight loss was −2·66 kg, with improvements in all outcomes except total cholesterol. No significant difference was observed in outcome measures between all studies and studies that recruited only healthy participants or patients with type 2 diabetes.ConclusionsDiet and lifestyle changes result in weight loss with improvements in cardiovascular risk factors in blacks. However, more culturally tailored programmes have been suggested to motivate and encourage blacks to participate in intervention trials.
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Strickland, Michael. "Redaction Criticism on Trial: The Cases of A. B. Bruce and Robert Gundry." Evangelical Quarterly 86, no. 3 (April 26, 2014): 195–209. http://dx.doi.org/10.1163/27725472-08603001.
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This article deals with the trials of two evangelical scholars, one from the late nineteenth century, Alexander B. Bruce, and the other from the late twentieth, Robert Gundry. Both faced accusation and judgment from their peers because of their redaction-critical remarks about the synoptic gospels. Bruce was tried by the Free Church of Scotland, while Gundry’s membership in the Evangelical Theological Society was challenged. After considering the cases of both, consideration is given to potential lessons that evangelical scholars who use redactioncritical methods may learn from the experiences of both men.
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Langford, Aisha T., Ken Resnicow, and Derrick D. Beasley. "Outcomes from the Body & Soul Clinical Trials Project: A university-church partnership to improve African American enrollment in a clinical trial registry." Patient Education and Counseling 98, no. 2 (February 2015): 245–50. http://dx.doi.org/10.1016/j.pec.2014.10.018.
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Eugene Clay, J. "Russian Spiritual Christianity and the Closing of the Black-Earth Frontier: The First Heresy Trials of the Dukhobors in the 1760s." Russian History 40, no. 2 (2013): 221–43. http://dx.doi.org/10.1163/18763316-04002005.
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Russia’s expansion to the south in the seventeenth and eighteenth centuries encouraged the development of new, dynamic religious movements, including Spiritual Christianity. Represented today by the two important Russian religious traditions of the Dukhobors and the Molokans, Spiritual Christianity first appears in archival documents from the 1760s in the black-earth provinces of Voronezh and Tambov. Holding to a radical eschatology that predicted the imminent return of Christ, these original Spiritual Christians rejected the priests, sacraments, and icons of the Orthodox Church, and instead introduced the practice of venerating one another, for each person was created in the true image of God. The remoteness of Tambov and Voronezh initially made the provinces more hospitable to different religious ideas and practices in the seventeenth century. But as the frontier closed in the black-earth region, new institutions of social control, such as the Tambov diocesan consistory, began policing religious and cultural practices in Tambov and Voronezh. At the same time, the closing of the frontier also led to the decline of the smallholders, who lost their service rank and were increasingly integrated into the state peasantry. This unhappy social group comprised a large percentage of the Spiritual Christians, who so decisively rejected the state church. After Russia’s victory over the Ottoman Empire in the Russo-Turkish War, many Spiritual Christians moved to the new frontiers of New Russia.
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Holt, Cheryl L., Erin K. Tagai, Sherie Lou Zara Santos, Mary Ann Scheirer, Janice Bowie, Muhiuddin Haider, and Jimmie Slade. "Web-based versus in-person methods for training lay community health advisors to implement health promotion workshops: participant outcomes from a cluster-randomized trial." Translational Behavioral Medicine 9, no. 4 (June 28, 2018): 573–82. http://dx.doi.org/10.1093/tbm/iby065.
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Abstract Project HEAL (Health through Early Awareness and Learning) is an implementation trial that compared two methods of training lay peer community health advisors (CHAs)—in-person (“Traditional”) versus web-based (“Technology”)—to conduct a series of three evidence-based cancer educational workshops in African American churches. This analysis reports on participant outcomes from Project HEAL. Fifteen churches were randomized to the two CHA training methods and the intervention impact was examined over 24 months. This study was conducted in Prince George’s County, MD, and enrolled 375 church members age 40–75. Participants reported on knowledge and screening behaviors for breast, prostate, and colorectal cancer. Overall, cancer knowledge in all areas increased during the study period (p < .001). There were significant increases in digital rectal exam (p < .05), fecal occult blood test (p < .001), and colonoscopy (p < .01) at 24 months; however, this did not differ by study group. Mammography maintenance (56% overall) was evidenced by women reporting multiple mammograms within the study period. Participants attending all three workshops were more likely to report a fecal occult blood test or colonoscopy at 24 months (p < .05) than those who attended only one. These findings suggest that lay individuals can receive web-based training to successfully implement an evidence-based health promotion intervention that results in participant-level outcomes comparable with (a) people trained using the traditional classroom method and (b) previous efficacy trials. Findings have implications for resources and use of technology to increase widespread dissemination of evidence-based health promotion interventions through training lay persons in community settings.
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Margreiter, Hester. "Magische Alltagsvorstellungen und spätmittelalterliche Zaubereiprozesse in Tirol." historia.scribere, no. 7 (May 19, 2015): 409. http://dx.doi.org/10.15203/historia.scribere.7.436.
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Common Magical Concepts and Late-Medieval Sorcery Trials in TyrolThe beliefs of the people in the late Middle Ages went beyond the canonical doctrine of the Catholic Church, magic performances complemented the religion and its application has played a central role in coping with everyday life. The aim of the following paper is to discuss the historical function of magical ideas in social context, their importance for everyday life and world-view, and furthermore the criminalization, legal interpretation and prosecution of „magical crimes“. The conclusion tries to offer guidelines to distinguish between socially accepted magic and criminalized sorcery on the eve of the European witch hunting era.
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Vitaliy (I.N. Utkin), Hegumen. "Political Ideas and Political Struggle of the Pre-Revolutionary Russian Clergy (The Case of the Ryazan Diocese)." Orthodoxia, no. 1 (September 4, 2021): 125–59. http://dx.doi.org/10.53822/2712-9276-2021-1-1-125-159.
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This article, written using the materials of Ryazan diocesan press, studies the history of the formation of political ideas and the political struggle of pre-revolutionary Russian clergy. In the process of forming separate spiritual estate and system of the rationalized Latin-speaking spiritual education within the Russian Empire, the clergy becomes one of the forces modernizing the country, while perceiving itself as the enlightener and the civilizer of people. The state saw the clergy as petty officials, but the clergy were not willing to accept this role. During the creation of elementary school in the system of the Ministry of State Property, the clergy strengthened their social position and acquired many years of teaching experience. The liberal nobility feared that the clergy would take the lead in rural life by alienating the landlords. Zemstvos begin to fight to push the clergy away from the peasants, squeezing the clergy out of schools. At the same time, churches start opening schools en masse. The clergy enters a political struggle with the liberal gentry. Church periodicals began to appear, shaping the political stance of the clergy. The clergy sees itself as a separate politicum, which can be higher than zemstvos as all-empowerment bodies. Diocesan congresses, as well as district and parochial assemblies start appearing as a means of unification and consolidation of the clergy.The necessity of intra-church democracy, while ignoring the canonical role of the bishop and mass media's leading role, becomes a dominant idea in the clergy's life until the Revolution of 1917. These democratic representations in the Ryazan diocesan press were not called “sobornost” anymore but were political in nature. For utilitarian purposes, the state power supported such aspirations of the clergy during the 1912 election campaign to the State Duma. The clergy had the opportunity to realize their political views during the February Revolution of 1917 and fully supported it. Diocesan bishops were expelled, each parish was considered as a separate “local church”. The clergy sought to remain unelected and beyond the control of the parishioners, although they themselves insisted on electing diocesan bishops. However, parishioners turned their backs on their pastors. Some clergy were expelled from parishes, others limited the level of fees for services. Representatives of the laity and lower clergy drove the clergy out of elected parish and diocesan authorities. As the revolution developed and the country descended into chaos, the clergy, who had taken part in these processes, did not accept their share of responsibility for what was happening; on the contrary — they blamed the “ignorant” people for the church trials.
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Cucchiara, Martina. "The Bonds That Shame: Reconsidering the Foreign Exchange Trials of 1935–36 Against the Catholic Church in Nazi Germany." European History Quarterly 45, no. 4 (October 2015): 689–712. http://dx.doi.org/10.1177/0265691415603637.
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Monych, Oleksandr. "QUASI BISHOPS AND ADMINISTRATORS OF THE MARAMOROS ORTHODOX EPARCHY (1706 – 1739)." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 10–17. http://dx.doi.org/10.24144/2523-4498.1(44).2021.231778.
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This article examines the problem of development and administrative management of Máramaros Eparchy in 1706 – 1739. Particular attention is paid primarily to finding out who led the church unit during the absence of legitimate bishops Yosyp Stoika and Dosipheus Feodorovych. The publication traces the line of leaders of the Eparchy and raises both their legal legitimacy and church-canonical status. Based on the study of documents and recent research, it is stated that all priests-administrators were "elected" as bishops but were not ordained to this rank. The article analyses the activities of Bishop Seraphim, whose legitimacy is devoid of full and clear identification. In this context, it is possible to assume his status «quasi» as a pretty actual fact. The bishops of Máramaros Eparchy were elected at clerical councils, after which Orthodox metropolitans ordained them in the cities of Suceava and Iasi. In turn, the Eparchy administrators were also elected by the councils of local clergy and approved by the county authorities. The latter often interfered in church affairs, which provoked conflicts. Between 1709 and early 1710, Máramaros Eparchy was governed by a council of four archpriests. Analysis of new researches on this topic by Romanian scholars significantly adjusts the local historiography concerning the activities of the last administrator of Máramaros Eparchy. It is possible that the Eparchy continued to be governed until 1739, albeit underground, by the priest-administrator Gabriel, whom some sources put in line with the bishop. In general, based on various sources, it is shown in what socio-ecclesiastic conditions the development of Máramaros Eparchy took place. Based on the research literature, the author concludes that the administrative life of Máramaros Eparchy in this period was in a challenging situation. Ongoing trials, determination of jurisdictional statutes, pro-Union sympathies of leaders, the first attempts to introduce the Union in the district, and the immoral behavior of individual administrators of the Eparchy all made it impossible to develop and form a new church unit fully.
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Ross, Jason C. "In her context." Review of Politics 68, no. 2 (May 2006): 340–42. http://dx.doi.org/10.1017/s0034670506250137.
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Anne Hutchinson is one of those iconic figures whose place in living memory is bought at the price of dislocation from her own space in time. Hutchinson's spirited witness against Puritan power and orthodoxy, displayed in her famous trials before the Massachusetts General Court and the Boston Church, has encouraged modern scholars to portray her as, among other things, a prophet of civil, religious, and women's liberty; the specifics of these interpretations matter less than the interpreters' shared sense that Hutchinson was a woman who stood apart from her culture. By contrast, Michael Winship wants to tell the story of “[t]he historical Anne Hutchinson [who] fit fairly comfortably into that seemingly alien and claustrophobic world” of Puritanism (4).
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Cattaneo, Mario A. "Il problema penale nella Attente de Dieu di simone Weil." SOCIOLOGIA DEL DIRITTO, no. 3 (February 2009): 193–96. http://dx.doi.org/10.3280/sd2008-003008.
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- In some of her writings, Simone Weil dealt with the penal question somewhat rapidly, but with a humanitarian spirit. In her book Attente de Dieu (Waiting for God), she devoted a chapter to the topic, stating that punishment, in its best interpretation, must work to the good and have a religious character. She was critical of a method of applying criminal law through trials in which the accused is treated with contempt and deprived of human attention. On the basis of these considerations, she developed an original approach to the concept of secularity: it is positive if it eliminates the claim of a "totalitarian church", but negative if it eliminates all religious, Christian values form social and civil life.
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Barlow, Richard B. "The Career of John Abernethy (1680–1740) Father of Nonsubscription in Ireland and Defender of Religious Liberty." Harvard Theological Review 78, no. 3-4 (October 1985): 399–419. http://dx.doi.org/10.1017/s0017816000012463.
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The British theological world was stirred at the beginning of the eighteenth century by what the learned and staunchly orthodox Presbyterian historian James Seaton Reid has called “latitudinarian notions on the inferiority of dogmatic belief and the nature of religious liberty.” In the 1690s John Locke had published his Reasonableness of Christianity and Letters on Toleration, followed by John Toland's Christianity Not Mysterious. In 1710 “Honest Will” Whitson, Sir Isaac Newton's successor as Professor of Mathematics at Cambridge, was expelled from the University for embracing Arian views. His departure was accompanied by rumors—long since substantiated—about his great predecessor's heterodox theology. Traditional theologians were shocked next by the appearance of Dr. Samuel Clark's Scripture Doctrine of the Trinity which resulted in the author's arraignment before Convocation of the Church of England in 1714. The very same year John Simson, Professor of Divinity in the University of Glasgow, was first tried before the General Assembly of the Scottish Presbyterian Church for teaching Arian and Pelagian errors. In 1729, after three more trials, Simson was suspended from his professorship for denying the numerical oneness of the Trinity. Fierce doctrinal contentions also began to occupy English Presbyterians, Congregationalists, and Baptists, erupting during the famous Salters’ Hall meeting early in 1719.
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Voltmer, Rita. "Debating the Devil’s Clergy. Demonology and the Media in Dialogue with Trials (14th to 17th Century)." Religions 10, no. 12 (November 26, 2019): 648. http://dx.doi.org/10.3390/rel10120648.
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In comparison with the estimated number of about 60,000 executed so-called witches (women and men), the number of executed and punished witch-priests seems to be rather irrelevant. This statement, however, overlooks the fact that it was only during medieval and early modern times that the crime of heresy and witchcraft cost the life of friars, monks, and ordained priests at the stake. Clerics were the largest group of men accused of practicing magic, necromancy, and witchcraft. Demonology and the media (in constant dialogue with trials) reveal the omnipresence of the devil’s cleric with his figure possessing the quality of a ‘super-witch’, labelled as patronus sagarum. In Western Europe, the persecution of Catholic priests played at least two significant roles. First, in confessional debates, it proved to Catholics that Satan was assaulting post-Tridentine Catholicism, the only remaining bulwark of Christianity; for Protestants on the other hand, the news about the devil’s clergy proved that Satan ruled popedom. Second, in the Old Reich and from the start of the 17th century, the prosecution of clerics as the devil’s minions fueled the general debates about the legitimacy of witchcraft trials. In sketching these over-lapping discourses, we meet the devil’s clergy in Catholic political demonology, in the media and in confessional debates, including polemics about Jesuits being witches and sorcerers. Friedrich Spee used the narratives about executed Catholic priests as vital argument to end trials and torture. Inter alia, battling the devil’s clergy played a vital role in campaigns of internal Catholic church reform and clerical infighting. Studying the debates about the devil’s clergy thus provides a better understanding of how the dynamics of the Reformation, counter-Reformation, Catholic Reform, and confessionalization had an impact on European witchcraft trials.
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Derose, Kathryn Pitkin, Jennifer Hawes-Dawson, Sarah A. Fox, Noris Maldonado, Audrey Tatum, and Raynard Kington. "Dealing with Diversity: Recruiting Churches and Women for a Randomized Trial of Mammography Promotion." Health Education & Behavior 27, no. 5 (October 2000): 632–48. http://dx.doi.org/10.1177/109019810002700508.
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There is little documentation about the recruitment process for church-based health education programs. In this study, the authors recruit African American, Latino, and white churches and women members (age 50 to 80) for a randomized church-based trial of mammography promotion in Los Angeles County. Efforts to enhance recruitment began 10 months before churches were invited to participate and included a variety of community-based strategies. Subsequently, 45 churches were recruited over a 5-month period through group pastor breakfast meetings and church-specific follow-up. In close collaboration with the 45 churches, the authors administered church-based surveys over 6 months and identified 1,967 age-eligible women who agreed to be contacted by the program team. It was found that an extended resource intensive period of relationship-building and community-based activities were necessary to conduct church-based programs effectively, particularly among older and ethnically diverse urban populations.
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Whitt-Glover, Melicia C., Moses V. Goldmon, Ziya Gizlice, Daniel P. Heil, and Njeri Karanja. "Learning and Developing Individual Exercise Skills (L.A.D.I.E.S.) for a Better Life: A Church-Based Physical Activity Intervention - Baseline Participant Characteristics." Ethnicity & Disease 27, no. 3 (July 20, 2017): 257. http://dx.doi.org/10.18865/ed.27.3.257.
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<p><strong>Objective: </strong>Physical activity (PA) is beneficial for health, yet most African American women do not achieve recommended levels. Successful, sustainable strategies could help to address disparities in health outcomes associated with low levels of PA. The Learning and Developing Individual Exercise Skills (L.A.D.I.E.S.) for a Better Life study compared a faith-based and a secular intervention for increasing PA with a selfguided control group. </p><p><strong>Design Setting Participants: </strong>This cluster randomized, controlled trial was conducted from 2010 – 2011 in African American churches (n=31) in suburban North Carolina. Participants were 469 self-identified low active African American women. </p><p><strong>Measures: </strong>Baseline data were collected on participant demographics, objective and self-reported PA, and constructs related to social ecological theory and social cognitive theory. </p><p><strong>Results: </strong>Complete baseline data were available for 417 participants who were aged 51.4 ± 12.9 years, with average BMI (kg/ m2) 35.8 ± 9.9; 73% of participants were obese (BMI >30). Participants averaged 3,990 ± 1,828 pedometer-assessed daily steps and 23.9 ± 37.7 accelerometer-assessed minutes of daily moderate-to-vigorous PA, and self-reported 25.4 ± 45.4 minutes of weekly walking and moderate- and vigorous-intensity PA. Baseline self-reported religiosity and social support were high. </p><p><strong>Conclusions: </strong>L.A.D.I.E.S. is one of the largest PA trials focused on individual behavior change in African American women. Baseline characteristics suggest participants are representative of the general population. Findings from the study will contribute toward understanding appropriate strategies for increasing PA in high-risk populations.</p><p><em>Ethn Dis. </em>2017;27(3):257-264; doi:10.18865/ed.27.3.257 </p>
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Gleeson, Kate. "Reckoning with Denial and Complicity: Child Sexual Abuse and the Case of Cardinal George Pell." International Journal for Crime, Justice and Social Democracy 9, no. 4 (November 26, 2020): 31–44. http://dx.doi.org/10.5204/ijcjsd.1688.
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This article is concerned with public responses to allegations of child sexual abuse by representatives of powerful state-like entities such as the Catholic Church. It focuses on the responses of hegemonic groups and individuals to the recent trials and acquittal of the most senior Catholic figure ever to face child sexual abuse charges, Australian Cardinal George Pell, and his sworn testimony denying knowledge of sex crimes committed by a priest he associated with in the past. The article examines organised political campaigns denying the possibility of child sexual abuse in relation to a more generalised cultural denial permeating society about the entrenched nature of child abuse. As a means for coming to terms with the denial of atrocities, this article invokes philosophical debates about responsibility for mass crimes in the context of war tribunals, such as those formulated by Simone de Beauvoir and Hannah Arendt.
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Olaszek, Jan. "Kultura, która nie kłamie. Szkic o Komitecie Kultury Niezależnej." Wolność i Solidarność 10 (2017): 82–116. http://dx.doi.org/10.4467/25434942ws.17.005.13118.
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The Culture without Lies. Essay about Independent Culture Committe The article refer the history of the Independent Culture Committee – an underground structure operating in the communist Poland in 1983-1989. The author describes the origin of the committee, presents his most important activists and main activities: organizing financial support for creators and initiatives related to independent culture (for example, publishers, writers, poets, artists, filmmakers, musicians), awarding the „Solidarity” Cultural Awards, publishing underground magazines „Kultura Niezależna” (“Independent Culture”) and „Gazeta Niecodzienna” (“Non-daily Newspaper”) and an essay series „Próby” (“Trials”), cyclical evaluation of the condition of Polish culture and formulation of forecasts for the future. The article analyses problems related to the restrictions on the boycott of official cultural institutions, relations of the Independent Culture Committee with the Solidarity authorities and influences on the independent culture of its political commitment and its links with the Catholic Church.
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Olaszek, Jan. "Kultura, która nie kłamie. Szkic o Komitecie Kultury Niezależnej." Wolność i Solidarność 10 (2017): 82–116. http://dx.doi.org/10.4467/25434942ws.17.005.13118.
Full textAbstract:
The Culture without Lies. Essay about Independent Culture Committe The article refer the history of the Independent Culture Committee – an underground structure operating in the communist Poland in 1983-1989. The author describes the origin of the committee, presents his most important activists and main activities: organizing financial support for creators and initiatives related to independent culture (for example, publishers, writers, poets, artists, filmmakers, musicians), awarding the „Solidarity” Cultural Awards, publishing underground magazines „Kultura Niezależna” (“Independent Culture”) and „Gazeta Niecodzienna” (“Non-daily Newspaper”) and an essay series „Próby” (“Trials”), cyclical evaluation of the condition of Polish culture and formulation of forecasts for the future. The article analyses problems related to the restrictions on the boycott of official cultural institutions, relations of the Independent Culture Committee with the Solidarity authorities and influences on the independent culture of its political commitment and its links with the Catholic Church.
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Stepanus, Stepanus. "Keunggulan Yesus Kristus Menurut Kolose 1:16-18." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (December 14, 2019): 49–61. http://dx.doi.org/10.46817/huperetes.v1i1.16.
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God’s church as always been facing obstacles and trials throughout history, the church has been challenged in many ways, whether it is from inside or outside, to bring the people’s faith to failure for centuries. Therefore, it cannot be ignored that there have been challenges in a large number. Paul wrote to the church at Colossae to respond to the false teachers that had been slipped into the church. They teach that surrendering to Christ and obedience to the apostles teaching is not sufficient to grant full salvation. These false teachers mixed philosophy and human tradition with the Gospel (Col. 2:8). And asked for the worship of the angels as the mediator between God and men (Col. 2:18). These false teachers demanded certain Jewish practices (Col. 2:16, 21-23) and also justified their fallacies by stating that they had the revelation through visions (2:18). Paul has proven the false teachers’ faults by showing that Christ is not only believers’ savior, but also the head of the church and the Lord, and the Creator. Therefore, it is neither the philosophy nor human wisdom that must be seeded, but Jesus Christ and His Power within a believer’s life that has redeemed and saved believers forever, we need no mediator and we as believers can approach God directly. Believers need only to have faith in Christ, rely on Him, love Him, and live in His presence. We, as believers, may not add rules that are not according to the Gospel.Sejarah kehidupan jemaat Allah selalu mengalami hambatan dan cobaan, gereja ditantang dengan berbagai cara baik dari luar maupun dari dalam untuk menggagalkan iman jemaat. orang percaya dari abad ke abad, maka tidak dapat disangkali telah terjadi banyak tantangan. Paulus menulis kepada jemaat Kolose oleh sebab guru-guru palsu telah menyusup ke dalam gereja. Mereka mengajar bahwa penyerahan kepada Kristus dan ketaatan kepada ajaran para rasul tidak memadai untuk mendapat keselamatan penuh. Para pengajar sesat ini mencampur filsafat dan tradisi manusia dengan Injil (Kol. 2: 8). Dan meminta penyembahan para malaikat sebagai pengantara Allah dan manusia (Kol. 2:18). Para guru palsu ini menuntut pelaksanaan beberapa syarat agama Yahudi (2:16, 21 – 23) serta membenarkan kekeliruan mereka dengan menyatakan bahwa mereka mendapat wahyu melalui penglihatan-penglihatan (2:18). Paulus membuktikan salahnya bidat ini dengan menunjukkan bahwa Kristus bukan saja Juruselamat pribadi orang percaya, tetapi kepala gereja dan Tuhan semesta alam dan pencipta. Karena itu, bukannya filsafat atau hikmat manusia yang diunggulkan, melainkan Yesus Kristus dan Kusa-Nya di dalam kehidupan orang percaya itulah yang menebus dan menyelamatkan orang percaya untuk selama-lamanya, perantara tidak perlu dan kita sebagai orang percaya langsung dapat menghampiri Allah. Orang percaya hanya beriman kepada Kristus saja, bersandar kepada-Nya, mengasihi-Nya dan hidup di hadirat-Nya. Kita sebagai orang percaya tidak boleh menambah aturan-aturan yang bertentangan dengan Injil Kristus.
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Taylor, Katherine Fischer. "Geometries of Power." Journal of the Society of Architectural Historians 72, no. 4 (December 1, 2013): 434–74. http://dx.doi.org/10.1525/jsah.2013.72.4.434.
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In the revolution of 1789, France set out to replace its absolute monarchy with a government based on a separation of legislative, judicial, and executive powers. In Geometries of Power: Royal, Revolutionary, and Postrevolutionary French Courtrooms, Katherine Fischer Taylor asks how the goal of separating powers affected the reform of French justice through its physical housing. Providing the first overview of French courtroom layout, Taylor identifies four geometric configurations that characterize in turn the late ancien régime, the revolutionary decade, and the Napoleonic era and beyond. While taking account of changes in the conduct of trials, the analysis emphasizes instead how the courtroom’s spatial arrangement expresses the political source and status of justice. The revolution’s hitherto-unstudied circular layout is placed in the context of the novel curvilinear legislative chamber and influential theater reform. It proposes that the Napoleonic replacement, a rectangular layout inspired by contemporaneous basilican church interiors, instead reframed justice as a sacral power distinct from the theatrical legislature.
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Looney, Shannon M., and Hollie A. Raynor. "Behavioral Lifestyle Intervention in the Treatment of Obesity." Health Services Insights 6 (January 2013): HSI.S10474. http://dx.doi.org/10.4137/hsi.s10474.
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This article provides an overview of research regarding adult behavioral lifestyle intervention for obesity treatment. We first describe two trials using a behavioral lifestyle intervention to induce weight loss in adults, the Diabetes Prevention Program (DPP) and the Look AHEAD (Action for Health in Diabetes) trial. We then review the three main components of a behavioral lifestyle intervention program: behavior therapy, an energy- and fat-restricted diet, and a moderate- to vigorous-intensity physical activity prescription. Research regarding the influence of dietary prescriptions focusing on macronutrient composition, meal replacements, and more novel dietary approaches (such as reducing dietary variety and energy density) on weight loss is examined. Methods to assist with meeting physical activity goals, such as shortening exercise bouts, using a pedometer, and having access to exercise equipment within the home, are reviewed. To assist with improving weight loss outcomes, broadening activity goals to include resistance training and a reduction in sedentary behavior are considered. To increase the accessibility of behavioral lifestyle interventions to treat obesity in the broader population, translation of efficacious interventions such as the DPP, must be undertaken. Translational studies have successfully altered the DPP to reduce treatment intensity and/or used alternative modalities to implement the DPP in primary care, worksite, and church settings; several examples are provided. The use of new methodologies or technologies that provide individualized treatment and real-time feedback, and which may further enhance weight loss in behavioral lifestyle interventions, is also discussed.
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Rowlands, Alison. "Father Confessors and Clerical Intervention in Witch-Trials in Seventeenth-Century Lutheran Germany: The Case of Rothenburg, 1692*." English Historical Review 131, no. 552 (October 1, 2016): 1010–42. http://dx.doi.org/10.1093/ehr/cew341.
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Abstract In 1692 a woman named Barbara Ehness was awaiting execution for attempted murder by poison in the Lutheran imperial city of Rothenburg ob der Tauber. She requested spiritual solace, and three Lutheran clerics duly visited her in gaol. As a result of their intervention, Barbara was, at first, persuaded to admit she was a witch, and that she had attended witches’ gatherings where she had seen several other (named) Rothenburg inhabitants. However, Barbara soon retracted these denunciations, telling the city councillors that she had been forced into making them by one of the three clerics who had visited her in gaol, the territory’s chief ecclesiastical official, Church Superintendent Sebastian Kirchmeier. This article offers a close analysis and contextualisation of this richly detailed trial (which included a lengthy defence of his actions by Kirchmeier), exploring Kirchmeier’s motivations, why the councillors refused to follow his witch-hunting lead, and how the case fitted into the wider context of urban politics. The potentially abusive role of father confessors had already been identified by some seventeenth-century critics of witch-hunts (beginning with Friedrich Spee in 1631), but the confidentiality of the confessor–sinner relationship has usually meant that no record of it is left to us in specific cases. The exposure of Kirchmeier’s intervention in the Ehness trial thus gives us a unique insight into how one father confessor tried (and failed) to use his relationship with a prisoner to influence a trial outcome, and to start a witch-hunt, based on the denunciations of alleged sabbath-attenders whom he suggested to her.
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Nedzelsky, K. K. "Soteriological function of woman in national life of Ukrainian people." Ukrainian Religious Studies, no. 49 (March 10, 2009): 83–91. http://dx.doi.org/10.32420/2009.49.1998.
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In the life of the Ukrainian people, women have always played an important role that went far beyond their motherly function - to give birth to children for the biological change of their generations. The Ukrainian woman in the full sense of the word acted as the guardian of her people, having a direct relation to the national self-identification of Ukrainians, because as a tutor of their children, they instilled in their souls positive psychological qualities for the community. Given the expressive religiosity and national character of the Ukrainian woman, one can speak of her soteriological function in the life of the Ukrainian nation, because, thanks to her religion and her native church, the Ukrainian people were able, despite the difficult trials of fate, to preserve themselves as a full-fledged ethnic group capable of creating social levels. being. But, of course, it is not religion itself that saves someone from any troubles, but people as subjects of religiosity, who properly do the will of God toward themselves and their loved ones.
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Johannemann, Hendrik. "Creating the Internal Enemy: Opportunities and Threats in Pro and Anti-LGBT Activism within South Korean Protestantism." International Journal of Religion 1, no. 1 (November 22, 2020): 23–44. http://dx.doi.org/10.33182/ijor.v1i1.1073.
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In recent years, South Korea has experienced significant mobilization against LGBT rights, mainly emanating from conservative Protestant forces. This anti-LGBT mobilization has been attributed to the need to create an “external enemy” as a means for covering up internal scandals. This study examines how the Protestant anti-LGBT movement creates an “internal enemy”, too, by fighting against pro-LGBT activism and attitudes within its faith. Applying the contentious politics and movement-countermovement frameworks to the study of religious conflict, the article uncovers the mechanisms at work in the complex interactions among anti-LGBT, moderate, and LGBT-affirmative actors. The analysis of five cases – heresy trials against a pro-LGBT pastor, conflicts at Christian universities, vilifications of a progressive Christian online newspaper and a church association, and the controversy around a moderate junior pastor – shows that perceived and deliberately created threats play a productive, opportunity-like role in religious contention over LGBT issues. Longstanding religiopolitical cleavages come to the fore, too, involving conflictual relations with state actors external to Korean Protestantism.
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Strickland, Jeffery. "“Our Domestic Trials with Freedmen and Others”: A White South Carolinian's Diary of African-American “Exhibitions of Freedom,” 1865–80." Prospects 30 (October 2005): 111–33. http://dx.doi.org/10.1017/s0361233300002003.
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In October 1865, Jacob Schirmer returned to Charleston, South Carolina, after more than three years refuge from the Civil War in the village of Edge-field, South Carolina. Schirmer had brought his slaves with him to Edgefield, but they did not return to Charleston with him, choosing instead to “realize their Freedom” (diary entry for October 28, 1865). Schirmer, a German American, kept a regular diary from 1826 until his death in 1880. Following the Civil War, though, he also commenced a separate journal — “Our Domestic Trials with Freedmen and Others” — in which he recorded his dealings with domestic workers in the free labor system. He hired three domestic servants: a female cook and washer, a male butler, and a male gardener. For the next twenty-five years, Schirmer struggled with the transition from slavery to freedom. “Our Domestic Trials” documents not only Schirmer's reaction to the revolutionary social changes of the era but also offers a telling picture of the ways in which African Americans responded to their newfound freedom and their determination to maintain that freedom.Jacob Schirmer was born in 1803 into a well-known German-American family in Charleston. Schirmer's grandfather was Jacob Sass, a reputable Charleston cabinetmaker. Schirmer operated a successful coopering (barrel making) business, and he owned eight buildings in Charleston. He served as president of the Corporation of St. John's Lutheran Church and as treasurer of the German Friendly Society. It does not appear that Schirmer was active in politics, nor was he a member of the German rifle clubs in Charleston (probably because they were formed by German immigrants in the 1850s).
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Campbell, Marci Kramish, Brenda McAdams Motsinger, Allyson Ingram, David Jewell, Christina Makarushka, Brenda Beatty, Janice Dodds, Jacquelyn McClelland, Seleshi Demissie, and Wendy Demark-Wahnefried. "The North Carolina Black Churches United for Better Health Project: Intervention and Process Evaluation." Health Education & Behavior 27, no. 2 (April 2000): 241–53. http://dx.doi.org/10.1177/109019810002700210.
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The North Carolina Black Churches United for Better Health project was a 4-year intervention trial that successfully increased fruit and vegetable (F&V) consumption among rural African American adults, for cancer and chronic disease prevention. The multicomponent intervention was based on an ecological model of change. A process evaluation that included participant surveys, church reports, and qualitative interviews was conducted to assess exposure to, and relative impact of, interventions. Participants were 1,198 members of 24 intervention churches who responded to the 2-year follow-up survey. In addition, reports and interviews were obtained from 23 and 22 churches, respectively. Serving more F&V at church functions was the most frequently reported activity and had the highest perceived impact, followed by the personalized tailored bulletins, pastor sermons, and printed materials. Women, older individuals, and members of smaller churches reported higher impact of certain activities. Exposure to interventions was associated with greater F&V intake. A major limitation was reliance on church volunteers to collect process data.
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Williams, Paul, Sally Basker, and Nick Ward. "e-Navigation and the Case for eLoran." Journal of Navigation 61, no. 3 (June 26, 2008): 473–84. http://dx.doi.org/10.1017/s0373463308004748.
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International discussions on the concept of e-navigation have identified a robust position-fixing system as one of the essential components. Global Navigation Satellite Systems (GNSS) are known to have vulnerabilities and onboard alternatives such as inertial systems have limitations. This paper considers the case for an enhanced version of the terrestrial radio-navigation system Loran to provide an alternative with performance comparable to GNSS. The paper reviews recent studies of inertial navigation systems and concludes that they do not present a fully capable backup to GNSS at present. Trials of enhanced Loran carried out in the UK by the General Lighthouse Authorities have shown that eLoran does have the potential to provide equivalent performance to GNSS over long periods and is a fully complementary system. The steps needed to provide eLoran on at least a regional basis, covering critical waterways, are considered. The international process for the specification and standardisation of eLoran is already underway and some projections are made about the timescale for full implementation, in the context of the introduction of e-Navigation. A version of this paper was first presented at NAV 07 held in Church House, London from 30th October – 1st November 2007.
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Greenleaf, Richard E. "Persistence of Native Values: The Inquisition and the Indians of Colonial Mexico." Americas 50, no. 3 (January 1994): 351–76. http://dx.doi.org/10.2307/1007165.
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The Holy Office of the Inquisition in colonial Mexico had as its purpose the defense of Spanish religion and Spanish-Catholic culture against individuals who held heretical views and people who showed lack of respect for religious principles. Inquisition trials of Indians suggest that a prime concern of the Mexican Church in the sixteenth century was recurrent idolatry and religious syncretism. During the remainder of the colonial period and until 1818, the Holy Office of the Inquisition continued to investigate Indian transgressions against orthodoxy as well as provide the modern researcher with unique documentation for the study of mixture of religious beliefs. The “procesos de indios” and other subsidiary documentation from Inquisition archives present crucial data for the ethnologist and ethnohistorian, preserving a view of native religion at the time of Spanish contact, eyewitness accounts of post-conquest idolatry and sacrifice, burial rites, native dances and ceremonies as well as data on genealogy, social organization, political intrigues, and cultural dislocation as the Iberian and Mesoamerican civilizations collided. As “culture shock” continued to reverberate across the seventeenth and eighteenth centuries, Inquisition manuscripts reveal the extent of Indian resistance or accommodation to Spanish Catholic culture.
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Firpo, Massimo. "Rethinking “Catholic Reform” and “Counter-Reformation”: What Happened in Early Modern Catholicism—a View from Italy." Journal of Early Modern History 20, no. 3 (May 24, 2016): 293–312. http://dx.doi.org/10.1163/15700658-12342506.
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There are now a number of ways to describe the phenomena which come under the umbrella of innovations in Roman Catholicism in the early modern period including “Counter Reformation”; “Catholic Reformation” and “Early Modern Catholicism.” After a brief survey of the various labels used by scholars over the last half century or more, this article seeks to rehabilitate the use of the label “Counter Reformation” in the light, particularly, of the determining role played by the Holy Office (aka Roman Inquisition) in shaping the Catholic Church down to Vatican ii (1962-65). A key role in this was played by Gian Pietro Carafa, who was made head of the congregation of the Holy Office at its foundation in 1542 and who became pope as Paul iv in 1555. During the key decades from the 1540s to 1570s the Inquisition in Rome set the agenda and by means, not only, of a series of trials of prominent members of the clerical establishment whom they regarded as their enemies, succeeded in intimidating their opponents. In doing so they also subverted episcopal authority, whose strengthening had been a watchword at the Council of Trent.
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Звонкова, Валентина Андреевна. "ПИСЬМА ПРОТОИЕРЕЯ МИХАИЛА ЕЖОВА К ВАЛЕНТИНЕ АНДРЕЕВНЕ ЗВОНКОВОЙ (ЧАСТЬ 1)." Традиции и современность, no. 26 (June 29, 2021): 100–122. http://dx.doi.org/10.33876/2687-119x/2021-26/100-122.
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Аннотация. Письма, адресованные В. А. Звонковой, мы печатаем вслед за ее воспоминаниями, чтобы еще более выпукло представить ту ситуацию в церковно-приходской жизни 1950–1970-х гг., которую описывает их автор. Священник, являвшийся духовником юной девушки, раскрывает перед читателем внутренний мир церковного человека в его молодые годы, полные испытаний. Также здесь публикуются письма того же священника Михаила Ежова к двум другим адресатам, сохранившиеся в архиве Звонковой. Это эпистолярное наследие содержит в себе ценные материалы о духовной жизни в советские годы, позволяющие нам говорить о высокой культуре духовничества среди белого духовенства. Abstract. We are publishing the Letters addressed to V. A. Zvonkova following her memoirs in order to present even more vividly the situation in the parish life of the 1950s–1970s, which their author describes. The priest, who was the confessor of a young girl, reveals to the reader the inner world of a church person in his young years, full of trials. It also publishes letters from the same priest Mikhail Yezhov to two other addressees, preserved in Zvonkova’s archive. This epistolary legacy contains valuable materials about spiritual life in the Soviet years, allowing us to talk about the high culture of clergy among the white clergy.
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Sadowski, Piotr. "Sąd Diecezji Opolskiej i kanoniści opolscy po drugiej wojnie światowej." Opolskie Studia Administracyjno-Prawne 16, no. 4 (1) (September 17, 2019): 199–211. http://dx.doi.org/10.25167/osap.1212.
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This article presents the Opole Diocesan Court in the years 1951–2018 and Opole canonists in the years 1945–2018. It discusses the functions, structure, history and profiles of judicial vicars of the court, and gives summary information focusing on Opole canonists. Members of the Opole Diocesan Court are compared with Opole canonists because the both groups have often created or co-created the both of these realities. The article does not present any statistical information or names of trials taking place before the Opole Diocesan Court during the analyzed period, or possible trial costs. Furthermore, it does not analyze court judgements or individual reasons for declaring the nullity of a marriage solemnized at the Roman Catholic church. While determining the composition of the court is relatively easy, the concept of canon law study of Opole is a more complicated matter. A person related to the Opole Diocese area by birth, upbringing, residence or job is recognized by the author as an Opole canonist. However, the above-listed factors are not always cumulative. In many cases, someone who is considered to be an Opole canonist may also be identified as belonging to other scientific circles. In the past few decades, the Opole canonist community has been composed of graduates of numerous Polish and foreign academic centers, and, afterwards, such people dealt with various research areas. Their publications, professional, social and organizational activities, and their membership of different associations are the evidence of proper creativity. Even if the author does not discuss detailed scientific achievements of Opole canonists, the above summary presentation shows that these achievements are rather extensive.
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Wade, Janet. "The eternal spirit of Thalassa: The transmission of classical maritime symbolism into byzantine cultural identity." Journal of the Australian Early Medieval Association 14 (2018): 51–69. http://dx.doi.org/10.35253/jaema.2018.1.4.
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In antiquity, the sea held an important place in the hearts and minds of those living in the Mediterranean region, and maritime motifs were popular across a range of literary and artistic genres. Classical maritime imagery was transmitted almost seamlessly into early medieval and Byzantine cultural identity, despite its overt polytheistic connotations. Mosaics depicting maritime deities and mythological seafaring scenes were installed in private residences and Christian churches. Poets wrote of Fortune steering the ship of life and orators spoke of leaders at the helm of their state. Didactic and ecclesiastical texts taught of the corrupting nature of merchants and the sea, and compared the trials and tribulations of everyday life and faith with storms and squalls. The Christian church also became viewed as a ship or safe harbour. Seafaring imagery was regularly imbued with both traditional and contemporary religious, political, and cultural relevance. This paper argues that the ongoing popularity of maritime symbolism was not only a throwback to classical times or because seafaring themes had a greater relevance to Christians than non-Christians. Thalassa (the Sea) had always been important in Greek and Roman thought, and she acquired a more tangible and pervasive presence in the lives of those in the late antique Roman East. Unlike Rome, the eastern capital at Constantinople was itself a great maritime entrepot. The maritime cultural milieu that dominated coastal Mediterranean regions played an influential role in the city and its far-reaching empire. Constantinople sat at the centre of a vast network of seaports and was a major hub of Roman culture and communication. With the city's foundation, classical maritime imagery acquired a contemporary cultural and political relevance; even as the Graeco-Roman world slowly evolved into a Christian one.
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Church, L. W. Preston. "1241. PfSPZ Vaccine Administered by Direct Venous Inoculation to Prevent Plasmodium falciparum Malaria is as Safe as Normal Saline – a Meta-analysis of 12 Randomized Controlled Clinical Trials." Open Forum Infectious Diseases 7, Supplement_1 (October 1, 2020): S639—S640. http://dx.doi.org/10.1093/ofid/ofaa439.1426.
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Abstract Background Sanaria’s PfSPZ Vaccine prevents Plasmodium falciparum (Pf) infection transmitted in the field and by controlled human malaria infection. Safety of PfSPZ Vaccine has been demonstrated in 12 randomized, double-blind, placebo-controlled trials (RCT) varying in regimen from 3 to 5 doses over 4 to 20 weeks and in size from 18 to 332 subjects in adults in the US and EU and 5-month to 65-year-olds in 5 countries in sub-Saharan Africa. This study was conducted to analyze solicited adverse event (AE) and laboratory data by random effects meta-analysis. Methods PfSPZ Vaccine is composed of radiation-attenuated, aseptic, purified, cryopreserved Pf sporozoites (SPZ) administered by direct venous inoculation (DVI). Normal saline (NS) is always the placebo. Data from all completed RCTs were included as either age > 18 years (n=598) or age 5 months to 17 years (n=641). Any subject receiving at least one dose was included. A random-effects model was used to study vaccine safety and I2 to evaluate heterogeneity. Analysis was performed for any systemic solicited AE and for the most frequently observed AEs and laboratory abnormalities. Sensitivity analyses were performed by removal of trials with zero events to evaluate potential bias. Results When examined individually, only 1 trial had a significant difference between PfSPZ Vaccine and NS for any AE (myalgias in adults). In the adult meta-analysis, there was no difference in the random effects risk ratios (RR) for having any vaccine-related AEs (1.40, 95% confidence interval (CI) 0.88-2.28), or for fever (0.75, 0.24-2.35), headache (1.23, 0.74-2.02), fatigue (0.72, 0.19-2.54), or myalgia (1.09, 0.26-4.68). In the pediatric meta-analysis there was no difference between the RR for PfSPZ Vaccine and NS for any AE (0.84, 0.59-1.18) or for fever (1.09, 0.44-2.69). No significant differences in the most common grade 2 or higher laboratory abnormalities – declines in hemoglobin, neutrophil or platelet count – were detected. Sensitivity analysis did not change the results. Conclusion There was no difference in risk for AEs or lab abnormalities between PfSPZ Vaccine and NS, indicating that PfSPZ Vaccine administered by DVI was extremely safe and well tolerated in 5-month- to 65-year-olds. Disclosures LW Preston Church, MD, FIDSA, Sanaria Inc. (Employee)
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Hughes, Suzanne C., and Saori Obayashi. "Faith-based intervention to increase fruit and vegetable intake among Koreans in the USA: a feasibility pilot." Public Health Nutrition 20, no. 2 (September 9, 2016): 357–62. http://dx.doi.org/10.1017/s1368980016002354.
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AbstractObjectiveIn the USA, adults of Korean descent tend to eat fewer vegetables than adults in South Korea. The present pilot study examined the feasibility of developing and implementing a faith-based intervention to improve knowledge, attitudes and intake of fruit and vegetables (F&V) for Koreans in the USA.DesignFeasibility pilot using a cluster-randomized intervention trial design. The multicomponent intervention included motivational interviewing sessions by telephone and church-based group activities.SettingEleven of the largest Korean churches in Southern California.SubjectsAdults (n 71) from the eleven Korean churches.ResultsFeasibility was demonstrated for the study procedures, including recruitment of churches and individual participants. Allocating time throughout the study for church collaboration and having a study church coordinator to coordinate multiple churches were crucial. Participants’ attendance at church activities (89 %) and participation by pastors and fellow churchgoers exceeded expectations. Participants’ use of intervention materials was high (94 % or above) and satisfaction with coaching sessions was also high (75 % or above). Having a centralized coach trained in motivational interviewing, instead of one at each church, proved practical. Pilot results are promising for F&V knowledge, attitudes and behaviours. The intervention group improved knowledge and intake of the recommended amounts of F&V, above that of the control group.ConclusionsThis pilot suggests that Koreans in the USA can be reached through their church and that a faith-based intervention study can be implemented to increase F&V intake. Preliminary results for the intervention appear promising but further research is needed to properly evaluate its efficacy.
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Vasnev, Theodosius. "The ministry of Saint Theophan (Govorov) on the Tambov Land: Tambov diocese in 1859–1863." Neophilology, no. 19 (2019): 413–18. http://dx.doi.org/10.20310/2587-6953-2019-5-19-413-418.
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Tambov Governorate in the Russian Empire until the beginning of the XX century was the largest region of the country. The borders of the Tambov diocese and the Tambov Governorate coincided with the end of the 18th century. There were 16 monasteries and monastic communities. Bishop Theophan paid special attention to the development of spiritual life in the Tambov Governorate. He fed seminars and schools for girls (the diocesan women's school). Saint Theophan founded the first periodical journal in the diocese, the Tambov Eparchial Journal. For a short period of stay in Tambov, he proved himself to be an active organizer of various areas of church life, including missionary and educational significance. Bishop Theophan was keenly interested in all questions that were connected with the activities of the clergy, their behavior and relations among themselves. The Saint always showed love and compassion for his flock, and especially in the days of severe trials. Bishop Theophan left a bright mark in the history of the Tambov diocese as a trustee of the theological seminary and diocesan schools, the founder of temples and the organizer of decency in the cloisters, a writer and a teacher of morality, caring for the spiritual education, education and perfection of the inhabitants of the Tambov territory.
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Kras, Paweł. "Public Penance of Heretics: its Forms and Functions." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 57–77. http://dx.doi.org/10.18290/rh.2018.66.2-4se.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 59 (2011), issue 2.
The article discusses the origins of public penance for heresy in the early Christian tradition as well as examining its application in the penitential practice of the medieval Church. It demonstrates how public penance for mortal sins, which took shape in Late Antiquity, was later adopted and developed within the system of Medieval Inquisition. In the medieval collections of canon law, heresy was qualified as a religious crime which required special public penance. Following the guidelines set up in the ancient Church, any heretic who declared his or her intention to renounce their wrongs was to be interrogated by a bishop, who would grant them absolution of sins and prescribed due penance. An important aspect of penance for heresy was public solemn penitence, which took place on Sundays and feast days and included a number of rituals. The penitent heretic had to appear in a special garment with his or her hair cut off and barefoot. The ritual of solemn public penitence for mortal sins was formed in Late Antiquity and as such was later incorporated into medieval pontificals.
The rise of Medieval Inquisition, which was used as an efficient weapon against popular heresy, stimulated the development of penitential discipline for heretics. Papal Inquisitors, who came to be appointed as extraordinary judges in heresy trials since the 1230s, were particularly inventive in the way how public penance might be employed to fight heretics. Medieval registers of heresy trials, carried out by Papal Inquisitors and bishops, are still the main source of information about penalties imposed on heretics who were sentenced for their errors. The public announcement of a sentence and penalty was the final act of the inquisitorial procedure. The charter of penalties (littera penitentialis), which was first read publicly and later handed over to the penitent heretic, listed various forms of penitence which he had to fulfil. In the inquisitorial strategy of penance, which started to be used in the first half of the thirteenth century, a solemn public penitence of heretics became commonplace. The inquisitorial registers and manuals for inquisitors described in detail the ritual of public penance and its functions. The penance imposed on heretics offered them a chance to repent publicly for their public crimes and to give satisfaction to society which had been disturbed by their deeds. That is why solemn public penance usually took place in a cathedral or central market square on feast days to be attended and witnessed by the local community. Through his special appearance and penitential garment with two cross signs, the heretic was highly visible and could not be anonymous. The whole society was responsible for supervising the penance of heretics and controlling their religious and moral conduct. Any act of religious transgression or misconduct was to be reported to the ecclesiastical authorities. Of course, public penitence was aimed at teaching a lesson to all the faithful and preventing them from falling into heresy.
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Grant, Alan, Paul Williams, Nick Ward, and Sally Basker. "GPS Jamming and the Impact on Maritime Navigation." Journal of Navigation 62, no. 2 (March 12, 2009): 173–87. http://dx.doi.org/10.1017/s0373463308005213.
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Versions of this paper were first presented at the Royal Institute of Navigation GNSS Vulnerabilities and Solutions Conference held at Baska, Croatia in September 2008 and the Royal Institute of Navigation NAV 08 Conference held at Church House, Westminster, London in October 2008.The US Global Positioning System (GPS) is currently the primary source of Position, Navigation and Timing (PNT) information in maritime applications, whether stand-alone or augmented with additional systems. This situation will continue in the future with GPS, possibly together with other Global Navigation Satellite Systems (GNSS) e.g. Galileo, being the core PNT technology for e-Navigation – the future digital maritime architecture. GPS signals, measured at the surface on the Earth, are very weak. As such, the system is vulnerable to unintentional interference and jamming, resulting in possible denial of service over large geographical areas. The result of such interference could be the complete failure of the mariner's GPS receiver or, possibly worse, the presentation to the mariner of hazardously misleading information (HMI) for navigation and situational awareness, depending on how the GPS receiver reacts to the jamming incident. Recognising this, the General Lighthouse Authorities of the United Kingdom and Ireland (GLA), in collaboration with the UK Ministry of Defence (MOD) Defence Science and Technology Laboratory (DSTL), have conducted a series of sea-trials with the aim of identifying the full effects of GPS jamming on safe navigation at sea.This paper presents the key findings of these trials and provides important information on the effect of GPS denial. The GLA are playing a pivotal role in the establishment of eLoran as an independent source of PNT, taking advantage of eLoran's complementary nature, having dissimilar failure modes to GPS and the future GNSS. This paper provides information on the performance of an eLoran receiver in an area of GPS service denial. The paper presents the rationale for the work, details the system architecture employed, the data gathering efforts and finally the data analysis procedures, results and conclusions.
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Walsh, Kyle. "COVD-07. THE IMPACT OF COVID-19 ON PATIENTS AND CAREGIVERS AFFECTED BY BRAIN TUMORS: THE PATIENT NAVIGATOR PERSPECTIVE." Neuro-Oncology 22, Supplement_2 (November 2020): ii22. http://dx.doi.org/10.1093/neuonc/noaa215.091.
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Abstract BACKGROUND Preliminary evidence indicates that glioma patients are at higher risk for COVID-19 complications due to systemic immunosuppression. Interruptions in cancer care may exacerbate patient and caregiver anxiety, but surveying patients/caregivers about their COVID-19 experiences is often limited by attainable sample sizes and over-reliance upon single-institution experiences. METHODS To explore how COVID-19 is impacting brain tumor patients/caregivers across the U.S., we performed semi-structured interviews with brain tumor patient navigators employed by two different 501(c)3 nonprofit organizations. A semi-structured interview guide was used, utilizing prompts and open-ended questions to facilitate dialogue. A core set of COVID-19 topics were covered, including: financial issues, coping strategies, geographic variability, variability by tumor grade/histology, disruptions in care continuity, accessing clinical trials, psychosocial issues, and end-of-life care. Interviews were audio-recorded, transcribed, and organized by discussion topic to identify emerging themes. Inductive sub-coding was completed using the constant comparison method, within and between transcripts. RESULTS/CONCLUSIONS Ten patient navigators were interviewed between April 15th and May 8th, with interviews lasting approximately one hour (range 38-77minutes). Navigators reported having contact with 183 unique brain tumor families during the pandemic (range 7–38 families per navigator). High concordance emerged across narratives, revealing important considerations for the neuro-oncology workforce. The most prominent theme was increased caregiver burden, attributed to maintaining social distancing by reducing visits from home-health aides and friends/family. A related theme that applied to both patients and caregivers was increased social isolation due to social distancing, suspension of in-person support groups, and church/temple closures. Accessing clinical trials was a recurrent issue, exacerbated by patients’ increasing unwillingness to travel. Glioblastoma patients, especially those with recurrent tumors, expressed greater reluctance to travel. Access to standard-of-care treatment was rarely interrupted, but reduced access to supportive services – especially physical and occupational therapy – was identified as an emerging COVID-related deficiency in clinical care.