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1
Harmon, Steven R. "A word about . . . Claude Broach, pastoral ecumenical activist." Review & Expositor 118, no. 1 (February 2021): 11–17. http://dx.doi.org/10.1177/00346373211002178.
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This article explores the life and ministerial career of Claude U. Broach (1913–1997), who served as the pastor of St. John’s Baptist Church in Charlotte, North Carolina, from 1944 through 1974 and in retirement served as the first full-time director of the Wake Forest University-Belmont Abbey College Ecumenical Institute. After detailing various aspects of Broach’s ministry as a pastoral ecumenical activist, the article identifies six features of Broach’s ecumenical activism that others can emulate today: (1) an emphasis on developing ecumenical relationships with the tradition with the greatest degree of difference from the Baptist tradition, the Catholic Church; (2) dialogue with Judaism as an aspect of ecumenical relations rather than inter-religious relations; (3) the development of personal relationships with Christians from other traditions; (4) the quest for Christian unity as the obligation of every believer; (5) receptive ecumenism, rather than the merger of denominations, as the path to the ecumenical future; and (6) the skillful use of media connections to serve as a public ecumenical theologian.
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Franklin, Robert M. "THE CHURCH AND MASS MEDIA COMMUNICATION IN THE TWENTY-FIRST CENTURY." International Review of Mission 87, no. 346 (July 1998): 410–16. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00098.x.
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Thomas, Todne. "Black Church Arson in the Museum." Journal of the American Academy of Religion 89, no. 4 (December 1, 2021): 1360–405. http://dx.doi.org/10.1093/jaarel/lfab110.
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Abstract This paper explores the material and representational politics that are catalyzed by Anti-Mass, an installation made by Cornelia Parker from the remains of a burned Black church located in the deYoung Museum in San Francisco, California. Applying an attention to religious materiality (the interpretive circuit between words, bodies, and things), semiotic ideology (an approach that explores competing and ascendant meanings), and an ethnographic sensibility, I argue that three hermeneutic fields coalesced around Anti-Mass in the museum. The first interpretation is a Killmonger hermeneutic that read Anti-Mass as a profaning of Black sacred matter. The second is an Anti- hermeneutic, which sought to preserve representational openness prized by abstract expressionism. The third is a resurrection hermeneutic, which reflected popular notions of US multicultural transcendence and a more melancholic meditation on anti-Black religious violence expressed by adjacent artwork and embodied by the ethnographer herself via a lump corpothetics.
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Downes, Kerry. "Averlo formato perfettamente: Borromini's first two years at the Roman Oratory." Architectural History 57 (2014): 109–39. http://dx.doi.org/10.1017/s0066622x00001398.
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St Philip Neri, founder of the Roman Oratory, died in 1595, just in time to see the completion, after twenty years, of the church of Santa Maria in Vallicella (known as the Chiesa Nuova)— except for the facade (finished c. 1607). Even before his canonization in 1622 the church was a place of pilgrimage. The community he founded inhabited a mass of miscellaneous buildings east of the church, decrepit, cramped, and acquired piecemeal over time when funds allowed. The musical ‘oratories’ — concerts with a sermon in the middle — also attracted many visitors, and the eponymous hall in which these events took place was inadequate. The community's rule allowed them to accept donations but not to beg or canvass for them. Nevertheless, by 1624 they were able to contemplate building a new sacristy on the west of the church and they were also buying up adjacent properties on that side. Initially most of the block was already built on, but by 1650 they owned practically all of it, and the shape of a new complex (Figs 1 and 2) was discernible from partly or wholly completed new structures.
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Potašenko, Grigorijus. "Old Believers Church in Lithuania (1918–1926): The Restoration and Recognition of Parishes, the Legitimation of the Church, and the Problems of Autonomy." Lietuvos istorijos studijos 46 (December 28, 2020): 43–66. http://dx.doi.org/10.15388/lis.2020.46.3.
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The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers’ Church of Lithuania and the problems of practical establishment of religious autonomy in this period. The main focus is on three new problems: the situation of the Old Believers’ parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers’ Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic. The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow. After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers’ Church was legalized on the basis of “Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government” on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.
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Tóth, Krisztián. "The Report of Status Assembly Member Elemér Gyárfás about the Results of the Bucharest Debates on Ecclesiastical and Educational Affairs." Studia Theologica Transsylvaniensia 26 (December 20, 2023): 263–74. http://dx.doi.org/10.52258/stthtr.2023.15.
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In communist Romania, building a church was an almost impossible undertaking, and building permits were rarely granted to anyone who wanted to build a church. The state law that stipulated that a new church could only be built if an existing one ceased to exist provided the opportunity taken by the Diocese of Timisoara to build the new church in Orsova. The state authorities allowed the new church to be constructed in Orsova because of the number of believers (there were Hungarian, German and Czech believers living in the town at the time) and because the construction costs were entirely financed from abroad. The construction of the new Roman Catholic parish church and the priest’s residence in Orsova was one of the greatest achievements of the administration of Konrád Kernweisz, Ordinary of the Diocese of Timisoara – and perhaps of Communist Romania. The speech published here for the first time in print is not a sermon but was certainly delivered at the end of the consecration mass of the church in Orsova. The interesting detail about this text is that it is the first time that the symbolism of the church in Orsova was mentioned.
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Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.
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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
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Drayton, Dean. "Public Theology in the Market State." International Journal of Public Theology 2, no. 2 (2008): 203–22. http://dx.doi.org/10.1163/156973208x290044.
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AbstractThe accepted view that the modern state arose out of the 'wars of religion' is countered with evidence that the late fifteenth century reification of the state used a new category of religion as a human universal impulse to disempower the church and contain the church within the bounds of the state. As a further five successive forms of the state have come into existence new forms of communal and religious life have emerged: first, religious toleration; secondly, the development of a new 'public' realm; thirdly, the denominational form of church; fourthly, the appearance of mass media; fifthly, the embedding of the private citizen in a media world. In this last context either the church opts to reify the denominational church emphasizing individual democratic religious experience, or it realizes that an eschatological view of the gospel calls it to be a public church with a public theology.
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Kravetsky, Alexander G. "Sociolinguistic Aspects of the First Translations of the Bible into the Russian Language." Slovene 4, no. 1 (2015): 191–203. http://dx.doi.org/10.31168/2305-6754.2015.4.1.11.
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The first translations of the New Testament into the Russian language, which were carried out at the beginning of the 19th century, are usually regarded as a missionary project. But the language of these translations may prove that they were addressed to a rather narrow audience. As is known, the Russian Bible Society established in 1812 began its activities not with translations into Russian but with the mass edition of the Church Slavonic text of the Bible. In other words, it was the Church Slavonic Bible that was initially taken as the “Russian” Bible. Such a perception correlated with the sociolinguistic situation of that period, when, among the literate country and town dwellers, people learned grammar according to practices dating back to Medieval Rus’, which meant learning by heart the Church Slavonic alphabet, the Book of Hours, and the Book of Psalms; these readers were in the majority, and they could understand the Church Slavonic Bible much better than they could a Russian-language version. That is why the main audience for the “Russian” Bible was the educated classes who read the Bible in European languages, not in Russian. The numbers of targeted readers for the Russian-language translation of the Bible were significantly lower than those for the Church Slavonic version. The ideas of the “language innovators” (who favored using Russian as a basis for a new national language) thus appeared to be closer to the approach taken by the Bible translators than the ideas of “the upholders of the archaic tradition” (who favored using the vocabulary and forms of Church Slavonic as their basis). The language into which the New Testament was translated moved ahead of the literary standard of that period, and that was one of the reasons why the work on the translation of the Bible into the Russian language was halted.
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Michalak, Jakub. "Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej." Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, no. 2 (October 31, 2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.
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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.
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Żądło, Andrzej. "The Idea of Unity and Catholicity of the Church in the Custom of Mentioning the Bishop’s Name in the Eucharistic Prayer." Collectanea Theologica 92, no. 2 (May 28, 2022): 149–67. http://dx.doi.org/10.21697/ct.2022.92.2.07.
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The editio tertia emendata of the Paul VI Missal was made available to the Church in 2008. Particularly noteworthy among the many emendationes of this edition is the one that refers to the situation when the bishop celebrates the Holy Mass outside his own diocese. In the Missal published in 2002, it was suggested that this mention should be as follows: et me indigno famulo tuo, et fratre meo N., Episcopo huius Ecclesiae N. In the revised edition it is proposed that the “guest” bishop should mention his brother first (et fratre meo N.), who for him is the bishop of the diocese where he celebrates Mass, and only later mention himself (et me indigno famulo tuo). In doing so, he should also not additionally define the local Church as “N.,” i.e., for example, Varsovian or Washingtonian, which, as such, do not exist, but he should pray for the bishop of “this Church” (huius Ecclesiae), within which he celebrates the liturgy in communion with the universal Church, emphasized by fraternal unity with the local pastor. The article shows that this modification is of great theological significance and corresponds to the ecclesiology of Vatican II.
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Superson, Jarosław A. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 165. http://dx.doi.org/10.21906/rbl.205.
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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Superson, Jarosław. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (October 1, 2009): 165. http://dx.doi.org/10.21906/rbl.298.
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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland, it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century, the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, an introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holy day Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Utkin, I. N. "Sergius (Stragorodsky), War and Homeland: From the Holy Tsar-Martyr Nicholas II to Stalin." Orthodoxia, no. 2 (May 14, 2024): 80–127. http://dx.doi.org/10.53822/2712-9276-2024-2-80-127.
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During the First World War, Sergius (Stragorodsky) served as the Archbishop of Finland and was a member of the Holy Governing Synod. He participated in the preparation of all church acts aimed at organizing assistance to the wounded, families of soldiers called to war, and orphans. Under his leadership, the diocese conducted active social work. The prayer for victory over the enemy, approved in 1914 with the direct participation of Archbishop Sergius, was subsequently used in abbreviated form during the Great Patriotic War of 1941–1945. During the First World War, the church press actively participated in shaping the image of the enemy. The Russian Orthodox Church acted similarly during the Great Patriotic War of 1941–1945. One of the peculiarities of the church discourse during the First World War was the formation of the image of the internal enemy. By the end of 1916, the church press spoke of a universal derogation from the ideals of Holy Rus, greed, and selfishness that had engulfed all classes of the population. In his “Declaration” of 1927, Metropolitan Sergius (Stragorodsky), the Deputy Patriarchal Locum Tenens, once again addressed the military and patriotic theme.The turning point in church-state relations was the events of 1939– 1940, related to the reunification of Western Ukraine, Belarus and Baltic countries with the USSR.On June 22, 1941, Metropolitan Sergius (Stragorodsky) wrote a message to the believers, calling for support for the Soviet state’s fight against the Nazis. From the first days of the war, the Church began active patriotic work. Funds were collected for the Defense Fund and for the wounded. Unusually, funds were also collected directly for armaments — a tank column named after Dmitry Donskoy.An important stage in the church’s activities under Metropolitan Sergius was the publication of the book “The Truth about Religion in Russia”, intended for translation into foreign languages and mass distribution abroad.
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Fadeyev, Ivan. "The 1917 Code of Canon Law: Codification and Development of Latin canon law in the First Half of the 20th Century." Novaia i noveishaia istoriia, no. 4 (2021): 184. http://dx.doi.org/10.31857/s013038640014890-7.
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This publication presents the very first Russian translation of the First Book of the first official comprehensive Code of Latin canon law. The Code was promulgated on 27 May, 1917, and took legal effect on 19 May 1918. Although replaced in the practice of the Church with the new Code of 1983, the so-called “Pio-Benedictine Code” remains the most important source for the history of the development of canon law of the Catholic Church in Modern era. It represents the first experience of a full-scale legal codification, on which the development of Catholic ecclesiastical law was based throughout the 20th century. Prior to the promulgation of the Code in 1917, the canon law of the Latin Church was dispersed over a number of sources created in different periods of church history. By the time of the convocation of the First Vatican Council (December 8, 1869 – October 20, 1870) by Pope Pius IX (June 16, 1846 – February 7, 1878), it was obvious to many in the Church that there was an urgent need to codify the vast and unorganised mass of ecclesiastical laws that was presenting all sorts of challenges to both church authorities and canonists. Calls for the codification of Latin canon law, voiced in the run-up to and at the Council itself, were heard by the Holy See, although direct work on the creation of the first full-fledged Code of canon law began only 34 years after the Council’s adjournment, in the pontificate of Pius X (August 4, 1903 – August 20, 1914). The introductory article analyses the main stages of the development of can-on law of the Catholic Church, the history of the creation of the Code, the discussions that unfolded in the 19th century among canonists as to the very need for codification, as well as the impact of the Code on the development of Canon law in the 20th century.
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Pokrovskaya, Elena. "Increasing the strength of destroyed wood of wooden architecture monuments by surface modification." MATEC Web of Conferences 251 (2018): 01034. http://dx.doi.org/10.1051/matecconf/201825101034.
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The Anglican Church in Arkhangelsk built in 1833 represents a wooden architecture monument. The article describes the strengthening of partially destroyed samples of the Anglican Church wood by surface modification. The first layer of the sandwich coating is nitrilotrimethylphosphonic acid, which forms covalent bonds with the substrate, partially strengthening the wood. The second layer is an epoxy resin solution, which forms covalent bonds with the coating of the first layer, with hydroxyl groups of the first layer involved in the curing of the second layer as well. A two-layer surface coating is formed, while the strength of the wood increases by 2 – 2.5 times, water absorption decreases by 3 times, and mass loss in combustion is no more than 9% according to GOST 27484-87. The monument preservation increases.
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Bezruchko, Oleksandr, and Volodymyr Bardyn. "Presentation of the Sacred Heritage of Boikos by Means of Audiovisual Art." Bulletin of Kyiv National University of Culture and Arts. Series in Audiovisual Art and Production 5, no. 1 (June 1, 2022): 38–45. http://dx.doi.org/10.31866/2617-2674.5.1.2022.256950.
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The purpose of the study is to analyze the coverage of the Boiko church heritage in live-action films and documentary films, in mass media and in photographs. To determine the role of audio-visual art in the coverage of sacred objects of Boikivshchyna and to prove the necessity to preserve works of sacred heritage by means of photo art. The researh methodology consists in the application of the following methods: theoretical – the analysis of television plots and documentaries providing information about the church art of Boikivshchyna, synchronous and comparative method for deeper analysis of film adaptations of M. Gogol’s work, generalization of media influence on the formation of public opinion. Scientific novelty. For the first time the reflection of audiovisual means has been analyzed and a detailed analysis of documentaries, film adaptations, television reports and photo exhibitions representing the church art of the Boikos has been made. The factors influencing the importance of the popularization of sacred heritage have been defined. Conclusions. In the article, we have analyzed the coverage of the church heritage of Boikos in live-action films and documentary films, in mass media and in photographs. With the help of the analysis of television plots and documentaries, the role of audiovisual art in the coverage of sacred objects has been defined. The factors influencing the preservation of works of church heritage have been studied and generalized in detail.
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Aguilar, Maria Virginia, and Edwin Lineses. "SACRALIZING THE CHURCH INSIDE A MALL: REDEFINING RELIGIOUS TOURISM IN THE PHILIPPINES." BIMP-EAGA Journal for Sustainable Tourism Development 8, no. 1 (December 12, 2019): 17–32. http://dx.doi.org/10.51200/bimpeagajtsd.v8i1.3170.
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The potential for drawing tourists to the Philippines may be facilitated through religious tourism, the type of tourism that involves pilgrimage to sacred sites as act of worship. As the only largely Christian nation in Asia, the Philippine government hopes to increase tourist arrivals, particularly among Catholics worldwide to visit the multitudes of magnificent churches all through-out the islands and to marvel at the vibrancy of Filipino Catholicism. The present paper however argues that visiting these churches may show how deep-seated religiosity is among Filipinos but does not show the complete picture because some churches that Filipinos that frequent are inside malls, which traditionally do not pass as pilgrimage sites. The study intends to describe the experiences of Catholic Filipinos who attend mass and other church services in a mall church to ultimately delve on the possibility of considering these mall churches as part of pilgrimage in the Philippines. Using key informant interviews and survey, several findings are notable. First, church goers in a mallchurch believe that a space can be made sacred, and hence, the place where mass is celebrated does not matter so much. Second, there is ambivalence as to the notion of considering mall church as a pilgrimage destination because mall churches are devoid of religio-historical significance which regular churches have, but with the Filipinos‘ penchant for malling, church attendance is high in these mall churches. Third, despite the secularizing effect of globalization, church attendance among Filipinos remains high because churches are established where people flock such as the malls. The study concludes that it might be an oversight to simply dismiss mall churches as pitiable alternatives to the typical churchbecause Filipinos patronize it. It is recommended that future studies on religious tourism include a more thorough investigation of mall church-going to gain a more nuanced grasp of the uniqueness of Filipino religiosity.
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Kosek, Joseph Kip. "“Just a Bunch of Agitators”: Kneel-Ins and the Desegregation of Southern Churches." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 232–61. http://dx.doi.org/10.1525/rac.2013.23.2.232.
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AbstractCivil rights protests at white churches, dubbed “kneel-ins,” laid bare the racial logic that structured Christianity in the American South. Scholars have investigated segregationist religion, but such studies tend to focus on biblical interpretation rather than religious practice. A series of kneel-ins at Atlanta's First Baptist Church, the largest Southern Baptist church in the Southeast, shows how religious activities and religious spaces became sites of intense racial conflict. Beginning in 1960, then more forcefully in 1963, African American students attempted to integrate First Baptist's sanctuary. When they were alternately barred from entering, shown to a basement auditorium, or carried out bodily, their efforts sparked a wide-ranging debate over racial politics and spiritual authenticity, a debate carried on both inside and outside the church. Segregationists tended to avoid a theological defense of Jim Crow, attacking instead the sincerity and comportment of their unwanted visitors. Yet while many church leaders were opposed to open seating, a vibrant student contingent favored it. Meanwhile, mass media—local, national, and international—shaped interpretations of the crisis and possibilities for resolving it. Roy McClain, the congregation's popular minister, attempted to navigate a middle course but faced criticism from all sides. The conflict came to a head when Ashton Jones, a white minister, was arrested, tried, and imprisoned for protesting outside the church. In the wake of the controversy, the members of First Baptist voted to end segregation in the sanctuary. This action brought formal desegregation—but little meaningful integration—to the congregation.
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Domaszk, Arkadiusz. "Formacja alumnów wyższych seminariów duchownych do korzystania ze środków społecznego przekazu w misji Kościoła." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 91–106. http://dx.doi.org/10.21697/pk.2008.51.3-4.04.
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The formation of students of higher theological seminaries embraces different problems. It is no possible to skip the mass-media problem in the seminarformation. The present research undertakes the problem of the seminar-formation in relation to using media in the mission of the Church, which are propositions of law and church-teaching in this field. Detailed norms of the education of seminarists bear upon three levels: first embraces the formation of seminarists as receivers, the next stage possesses the pastoral dimension, and the third (specialistic) is directed to those who will committing their future working on the field of media or will be lecturers in this sphere. The study of the documents of the church, instructions and propositions of law, confirms the urgent need of formation of the seminarists of theological seminaries, in the area of instruments of social communication. In the preparation of seminarists, one cannot only bring the separate lecture on the subject massmedia. Necessary is the general philosophical reference, and the theological formation to the present problems of social communication. In the present evangelization one ought to use mass-media. One ought today to ask after this, as to using instruments of social communication, which forms of the communication and which technologies are most useful in the concrete realization of the mission of the Church. One future priest, the conscious and critical receiver, should be a partner in the dialogue in the subject of present forms of the communication.
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Klymov, Valeriy Volodymyrovych. "Comprehension by Orthodox monks of church-religious, inter-church, social problems of the pre-war era in monastic sources." Ukrainian Religious Studies, no. 43 (June 19, 2007): 86–94. http://dx.doi.org/10.32420/2007.43.1871.
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It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian (Ukrainian, Byelorussian) community in the regions. Secondly, through these spiritual centers there was a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community.
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Mudrov, Sergey. "The Orthodox Church, Elections and Protests in Belarus." Contemporary Europe 104, no. 4 (August 1, 2021): 161–71. http://dx.doi.org/10.15211/soveurope42021161171.
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The article analyzes the attitudes of the Belarussian Orthodox Church towards the election and the protest movement in Belarus. The 2020 presidential election, where A. Lukashenko's victory was declared with more than 80% of the popular vote, caused a mixed reaction in the Belarussian society. The mass protests occurred in the country; during the suppression of these protests, the facts of violence and cruelty on the part of the national security forces were recorded. The Belarusian Orthodox Church, being the most numerous religious organisation in Belarus, preferred in general to stay away from the political turmoil. None the less, some priests publicly expressed their political preferences; they also spoke about the need for fair elections and the inadmissibility of cruelty and violence. In the first weeks after the election, the Church chose the path of peacemaking, calling for an end to the violence, as well as providing active help to the victims. It is outlined that the actions and words of the representatives of the Belarusian Orthodox Church proceeded from the understanding that the mission of the Church is of a spiritual and social nature, while the political and ideological component cannot and should not have a priority character in this mission
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Sushko, Aleksey. "Nikolai Tsikura, the first new martyr of Omsk: an investigation of the murder of the member of the church at the beginning of the Civil war in Russia." St.Tikhons' University Review 105 (April 29, 2022): 111–23. http://dx.doi.org/10.15382/sturii2022105.111-123.
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The article analyzes the events in Omsk on February 15-22, 1918, when an attempt by the regional Soviet authorities to implement the "Decree on the separation of church from state and school from church" led to riots in, Soviet historiography called the "priest's rebellion". In the course of these events, the novice and housekeeper of the bishop's house, Nikolai Tsikura, was killed and later canonized by the Russian Orthodox Church. The aim of the work is to analyze the circumstances of the death of Nikolai Tsikura in the context of the events of the Civil War that broke out in Russia. Along with published reports in periodicals and published and unpublished memoirs, one of the key evidence of the topic under consideration is the act record of the death of Nikolai Tsikura, stored in the Historical Archive of the Omsk Region. The article introduces into scientific circulation a brief description of the personality of Nikolai Tsikura, given to him in connection with the events of the “priest’s rebellion” in the memoirs of Omskovite M.A. Stolpovsky, who personally knew him. After analyzing two points of view on the cause of the murder of Nikolai Tsikura (he defended the bishop during the arrest or was killed for no apparent reason), the author notes the absence of a source that allows to unambiguously answer that question. When analyzing the circumstances of the death of Nikolai Tsikura, special attention is paid to the fact that the bells rang by killed priest triggered the mass unrest in Omsk, brought the people out into the streets who defended Bishop Sylvester and other arrested priests from possible reprisals and postponed for a month the implementation in Omsk of the “Decree on the separation of church from state and school from church.” It is emphasized that the canonization of Nikolai Tsikura in In 2000, continued the church tradition of venerating him as a holy new martyr started in 1918 at the Local Council of the Russian Orthodox Church.
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Smyrnov, Andrii. "THE UKRAINIAN ORTHODOX COMMUNITY IN NORTH AMERICA DURING THE INTERWAR PERIOD." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, no. 34 (March 30, 2023): 123–27. http://dx.doi.org/10.25264/2409-6806-2023-34-123-127.
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The article deals with the development of the Ukrainian Orthodox movement on the North American continent during the interwar period. It began with the mass conversion of Greek Catholics to Orthodoxy and led to the establishing of two separate church communities in Canada and the United States. The first UOC-USA parishes were founded in 1919, mostly by former Ukrainian Catholics from Galicia or Orthodox from Transcarpathia and Bukovyna. In 1924 Archbishop Ioan Teodorovych of the Ukrainian Autocephalous Orthodox church, formed in Kyiv, was dispatched to serve as a hierarch for the new churches in the United States and Canada. The UOC-USA grew quickly, and by 1932 it included 32 parishes and 25 priests. Large numbers of Ukrainians who had formerly belonged to the Russian Orthodox church and the Ukrainian Catholic church joined the newly formed Ukrainian Orthodox church in Canada. After 1924 the UOCC insisted on retaining its administrative independence under Rev Semen Sawchuk as church administrator and president of the consistory. By the end of 1928 the church had approximately 64,000 followers, organized in 152 parishes served by 21 priests. The church, priests, and faithful refused to join the Ukrainian Orthodox Church in the USA because they questioned the canonicity of Archbishop Ioan Teodorovych's episcopal consecration. Rev Yosyf Zhuk (a Catholic priest from Galicia) was selected as the church's bishop in 1931 and he was succeeded by Bishop Bohdan Shpylka (consecrated in 1937) under the jurisdiction of the patriarch of Constantinople. Some priests and faithful, however, questioned the canonicity of Ioan Teodorovych’s episcopal ordination and formed the Ukrainian Orthodox Church of America under the jurisdiction of the patriarch of Constantinople. The Carpatho-Russian Orthodox Diocese was founded in 1938 when a group of 37 Ruthenian Eastern Catholic parishes, under the leadership of Fr. Orestes Chornock, were received into the jurisdiction of the Ecumenical Patriarchate.
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Arko, Alenka. "Electing and educating priests in the Church of Antioch in the second half of 4th century according to st. John Chrysostom’s "De sacerdotio"." St.Tikhons' University Review 100 (April 29, 2022): 24–44. http://dx.doi.org/10.15382/sturi2022100.24-44.
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The dialogue De sacerdotio is the first patristic text in which author tries to sketch the theology of the priesthood, namely as a synthesis of the ideals of strict ascetic life characteristic of monasticism and the life of the Christian community (metaphoricly – the desert and the city), personal holiness and service for the benefit of the Church, a synthesis of anthropological and ethical ideals of Hellenism and Christian faith and behaviors that follow from this. The dialoge was written by John Chrysostom during the Antiochian period of his life, the first years of his priestly ministry. First of all it emphasizes the great dignity of the sacrament of the priesthood, as well as the need to choose for this those whom God has called for priestly ministery, who are morally and intellectually prepared to respond to the specific situation of the Church and society in which the priest should serve. In the second half of the fourth century, Christianity was already the predominant religion in Antioch, although pagan elements were still present, along with Jewish and Manichean. The role of the Church in society was increasing and was becoming very important, as important tasks and responsibilities were entrusted to the Church then. However, it is clear from the words of John Chrysostom that many chose priesthood in pursuit of a career and an honorable place in society, and not as a response to the vocation of God and in a desire to operate for the benefit of the Body of Christ. Some of the worthy and experienced monks refused the priesthood in turn preferring, a quiet eremitic life. So, a correct understanding of the priesthood and preparation for such a ministry were extremely important, since the Church was facing serious challenges of mass adherence to it and therefore the question of how to prepare catechumens for Baptism and how to instruct believers, finding a special approach for everyone, as well as how to avoid scandals and derision of the Church by pagans because of unworthy priests.
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Marčoková, Daniela, and Jasna Uhláriková. "Written language of the Slovaks in the lowland: on the example of the Slovak Vojvodinian Evangelical Church Choir a. c. Kysáč in the years 1773 – 1918." Korean Association of Slavic Languages 27, no. 2 (October 31, 2022): 141–57. http://dx.doi.org/10.30530/jsl.2022.27.2.141.
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Mass migrations of Slovaks from the north of Hungary to the south (to the Lowland) in the 18th and 19th centuries are part of the migration of serfs as part of the systematic colonization of Empress Maria Theresa after the expulsion of the Turks from this territory. Coexistence with other nations or old settlers, as well as state politics, naturally influenced further development and determined the life of immigrants in national, cultural, economic, social, as well as linguistic terms. The aim of this paper is to present the linguistic situation of the Slovaks in the settlement of Kysáč in today's Serbia based on church documents from their immigration to the end of the First World War. We examined the chronicle of the Kysáč priest František Jesenský from 1773, registers from the years 1787 – 1918, the minutes of the canonical visitation of the Kysáč church choir from 1835, the minutes of the school board of the Kysáč school from the years 1895 – 1915, the minutes of the presbytery conventions 1912 – 1916 and other documents of the church archive of the Slovak Evangelical Church a. c. in Kysáč.
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Horan, Sean M., and Peter C. J. Raposo. "Priest as Teacher I: Understanding Source Credibility." Journal of Communication and Religion 36, no. 1 (2013): 73–91. http://dx.doi.org/10.5840/jcr20133614.
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This study is the first in the Priest As Teacher series, which applies instructional communication research to the church. To that end, this first study examined Catholic parishioners’ perceptions of their priests’ credibility to see how it related to perceived nonverbal immediacy and socio-communicative orientation (e.g., assertiveness and responsiveness). Perceptions of priests’ credibility were directly related to perceived immediacy, priests’ responsiveness and, to a lesser extent, assertiveness. Parishioners’ perceptions of credibility were key in understanding their own reports of nonverbal responsiveness during mass. Implications, limitations, and future research are discussed.
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Колесникова, Людмила, Lyudmila Kolesnikova, Юлия Цветкова, and Yuliya Cvetkova. "ANCIENT ARCHITECTURAL MONUMENT OF BELGOROD «USPENSKO-NICHOLAS CATHEDRAL” 1692–1703, – FIRST HALF OF THE XIX." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 4, no. 3 (April 10, 2019): 59–68. http://dx.doi.org/10.34031/article_5ca1f631dd9ac4.78538855.
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This article highlights the history of construction the most ancient in the Belgorod region Russian Orthodox Uspensko-Nicholas Cathedral, which has survived to the present day. Bibliographic information relating to the history and time of church construction, erected in the era of Moscow baroque – a new style in the architecture of Moscow region of the late XVII – early XVIII centuries, is given. This style is characterized by consistency in the mass ratio, the pomp of white-stone decor, in which the ornamental and order elements of Western European baroque –- cartouches, “torn” pediments, columns and pilasters with plant capitals – are peculiarly interpreted.
The location of the Cathedral is described. It is built in the former residential settlement Zhiloy, located to the west of Belgorod, constructed according to the general plan of 1768 by architect A.V. Kvasov after the fire of 1766. In addition, the modern urban situation of the cathedral’s location in the structure of modern urban development is presented. Historical planning frame is considered.
The space-planning and space-spatial solution of the cathedral church in historical chronology, as well as constructive solutions of the cathedral’s octagon on cube, bell tower and two-column refectory, built in the first half of the XIX century, the decorative design of the facades and interiors are analyzed.
The main construction stages of the church from its creation to the restoration works carried out in 2005 are considered. Strengthening and restoration on the preservation of cultural heritage are described. Cartographic material, plans building at different construction stages, archival and modern photographs of the exteriors and interiors, both during and after the restoration process, are given.
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Strohmaier, Patricia. "Vom liturgischen Textil zum Werbebanner? Zwei byzantinische Goldstickereien im Dom zu Halberstadt." Zeitschrift für Kunstgeschichte 80, no. 2 (December 30, 2017): 219–46. http://dx.doi.org/10.1515/zkg-2017-0012.
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Abstract Two church banners made from a garment of late-fourteenth-century Italian lampas display two late-twelfth-century purple veils embroidered with gold. Bishop Konrad of Krosigk, having acquired a treasure of relics, textiles, and liturgical objects during the Fourth Crusade, donated these to his cathedral. The article focuses on how the two veils, which originally had veiled the chalice and the paten in the Byzantine mass, were reused and reframed. There is evidence that at first they were displayed upon or close to the altar, representing the cathedral’s new wealth by their costly appearance and Greek inscriptions evoking the splendor of Byzantine textile production. When sewn on church banners in the fifteenth century, they assumed the role of an advertisement for the Byzantine treasure, an attempt to reaffirm the marginalized cathedral’s prestige.
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Huckle, K. E. "Latinos and American Catholicism: Examining Service Provision Amidst Demographic Change." Journal of Race, Ethnicity, and Politics 5, no. 1 (June 4, 2019): 166–95. http://dx.doi.org/10.1017/rep.2019.3.
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AbstractThe Catholic Church currently sits at the forefront of U.S. demographic change as a prominent institution that is working on how to positively respond to a growing Latino population. Understanding the factors that either complicate or facilitate that endeavor may help other institutions in their future efforts to likewise integrate and serve Latino communities. Further, there may be broader implications for the success of Catholic churches to serve as research has found that participation in church activities is positively related to increased rates of civic and political engagement. However, these positive effects cannot be felt if churches fail to present the opportunity to participate in the first place. To that end, this study examines the relationship between Latino population density, the presence of a Latino minister, and the likelihood a church would offer Spanish mass or any other service relevant to the Latino community. I find these factors are useful in predicting service provision to a limited degree, and that individual leaders’ initiative and decision making also play a role in determining institutional responsiveness.
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Stojanovic, Aleksandar. "A beleaguered church the Serbian Orthodox Church in the Independent State of Croatia (NDH) 1941-1945." Balcanica, no. 48 (2017): 269–87. http://dx.doi.org/10.2298/balc1748269s.
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In the Independent State of Croatia (NDH) from its establishment only days after the German attack on Yugoslavia in early April 1941 until its fall in May 1945 a genocide took place. The ultimate goal of the extreme ideology of the Ustasha regime was a new Croatian state cleansed of other ethnic groups, particularly the Serbs, Jews and Roma. The Serbian Orthodox Church (SPC), historically a mainstay of Serbian national identity, culture and tradition, was among its first targets. Most Serbian Orthodox churches and monasteries were demolished, heavily damaged or appropriated by the Roman Catholic Church or the state. More than 170 Serbian priests were killed and tortured by the Ustasha, and even more were exiled to occupied Serbia. The regime led by Ante Pavelic introduced numerous laws and regulations depriving the SPC of not only its property and spiritual jurisdiction but even of its right to existence. When mass killings stirred up a large-scale rebellion, a more political and seemingly non-violent approach was introduced: the Croatian regime unilaterally and non-canonically founded the so-called Croatian Orthodox Church in order to bring the forced assimilation of Serbs to completion. This paper provides an overview of the ordeal of the Serbian Orthodox Church in the NDH, based on the scholarly literature and documentary sources of Serbian, German and Croatian origin. It looks at legislation, propaganda, the killings and torture of Orthodox clergy and the destruction of church property, including medieval holy relics. The scale and viciousness of some atrocities will be looked at based on unused or less known sources, namely the statements of Serbian refugees recorded during the war by the SPC and the Commissariat for Refugees in Serbia, and documents from the Political Archive of the Third Reich Ministry of Foreign Affairs.
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Ambelu, Ayele Addis. "African Form of Indigenous Mass Communication in the Case of Ethiopia." ATHENS JOURNAL OF MASS MEDIA AND COMMUNICATIONS 7, no. 3 (March 17, 2021): 183–204. http://dx.doi.org/10.30958/ajmmc.7-3-3.
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The purpose of this article is to explore African form of indigenous mass communication with emphasis on Ethiopian indigenous form mass communication institutions, tools, manuscripts, and regulatory bodies. The method employed for this study is qualitative. First hand documents, tools and observation were considered as sources of primary data. Furthermore, pertinent literature was reviewed. The data was analyzed qualitatively where description of the responses on the bases of themes was given emphasis. The finding of this study argued that drum beating, horn blowing and town crying are a form of mass communications in the ancient time. In ancient time news in Africa was first made public from the tower in the center, squares of the city, palace main stairs, market and church. Town Criers, Azmari and shepherds were the journalists and the essential news presenters in ancient times. In the same manner, Afe Negus (mouth of the King) and Tsehafe Tezaze (Minister of Pen) were originally indigenous information regulatory bodies of the empire regime. This research discovered the oldest African newspaper in Ethiopia, a news sheet entitled Zenamewale (Daily News) and the first written newspaper and inscriptions of king Ezana are the first types of African form of news, which dates back to 320 A.D. Zena mewale is believed to be the first handmade press so far known in Africa for 700 years. This confirmed that Ethiopia has 3,000 years of indigenous forms of oral mass communication and handmade press history in Africa. Keywords: indigenous mass communication institutions, tools of traditional mass communication, manuscripts, regulatory bodies, Ethiopia
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Hering, Robin, and Bernhard Stahl. "From Kosovo Rush to Mass Atrocities’ Hush. German Debates since Unification." Comparative Southeast European Studies 70, no. 2 (June 1, 2022): 246–66. http://dx.doi.org/10.1515/soeu-2022-0016.
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Abstract Germany’s involvement in the Kosovo War marked its first active participation in combat operations since the Second World War. For many observers at the time, the intervention represented a fundamental policy shift in the West, and in Germany in particular. Mass atrocities, no longer to be observed from the sidelines, were now to be actively prevented. Twenty years later, this stance seems rather puzzling. Mass atrocities continued to be committed; Germany has neither championed efforts to prevent such acts, nor has it been proactive in this regard. In this article, the authors develop three proxies that serve to indicate whether mass atrocities were highly politicised: the existence of parliamentary debates, media coverage, and church statements. They show that Kosovo is an outlier within an otherwise clear continuity of German political silencing in the face of mass atrocities. To prove this claim, they turn to German domestic debates on twelve mass atrocity cases abroad since the country’s unification in 1990.
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Chernyi, Aleksei. "Church as institution: polemics between catholic journals "Concilium" and "Communio"." St. Tikhons' University Review, no. 109 (October 31, 2023): 46–66. http://dx.doi.org/10.15382/sturi2023109.46-66.
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The article analyses the polemics on the institutional and authoritative aspects of life of the Catholic Church in the international Catholic journals “Concilium” and “Communio”, created in the first few years following the Second Vatican Council. The former welcomed reforms and sought to extend the conciliar innovations to various spheres of Catholic Church life; the latter was represented mainly by conservative authors. These journals, which numbered among their authors the most prominent theologians of their time, express different views on the post-conciliar development of Catholicism, illustrate the long-standing conflict between modernism and traditionalism, reveal the specific make-up of the modern Catholic academic community as well as a new phase in the development of Catholic mass-media. The author concludes that the institutional aspect of the life of the Catholic Church constituted an important part of the discussion in these journals, especially in the 1970-ies - the early 1980-ies. Whereas the authors of “Concilium” advocated for democratization of Church life, the limitation of authoritative powers of the bearers of the Church office and the distribution of authority in the Catholic Church, “Communio” attempted to protect the authority of Catholic magisterium, warn against a hasty reinterpretation of the institutional power and emphasize its inextricable connection with the nature of the Church itself. At the same time, “Communio” took care to meet the requirements of the academic genre, while “Concilium” expressed a high degree of critical anti-institutional pathos, which the declared intention to accept Church reform does not directly imply. The texts published in the journals demonstrate a deep-rooted conflict, which dates back to the period of fighting modernism, and, being still unresolved, continues to determine the life of the Catholic Church. The contrasting editorial policies reflect, on the one hand, the intensifying polarization and the pluralistic character of Catholic theology after the Second Vatican Council, on the other hand – a close interaction between the religious and the socio-political life spheres of modern Catholics, which renders the analysis of religious communication even more relevant.
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Bublik, Olga. "Political and ideological contradictions of the Orthodox Church and the Bolshevik government in the 20–30's of the XX century in Ukraine." Bulletin of Luhansk Taras Shevchenko National University, no. 9 (347) (2021): 119–33. http://dx.doi.org/10.12958/2227-2844-2021-9(347)-119-133.
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The article considers the peculiarities of the relations between the Orthodox Church and the communist authorities in the 1920s and 1930s. in Ukraine. Particular attention is paid to highlighting the contradictions between government and the church in the period under study. The author notes the relevance of the topic, as it is rather weakly reflected in Ukrainian historiography. It is noted that when they came to power in 1917, the Bolsheviks began active legislative work to restrict the rights of the church. Thus, the decree of the Second All-Russian Congress of Soviets on land of November 8, 1917 deprived the church and parish clergy of land ownership, and on December 4 (17) the nationalization of land was confirmed by a decree on land committees, which provided for the confiscation of church and monastery and agricultural lands without any compensation, the ministers of the religious cult were declared „servants of the bourgeoisie” and deprived of civil rights. Thus, as a result, the church was significantly limited in its economic activities and in the possibility of obtaining additional income. The militant mood of Soviet atheism in theory and ideology and in practice allows us to distinguish two stages of this process: the first – the 20s of the twentieth century – had mostly peaceful forms. In the second period – the late 20's – 30's of the twentieth century – changed the ideology, which was based on new information technologies that replaced the truth with lies and manipulated human consciousness. This stage with minor changes existed before the Second World War. Its apotheosis was mass repression against the clergy and the most active believers.
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Lysenko, Yu A. "Annual Reports of the Omsk and Orenburg Bishops to the Holy Synod as a Source of the History of Orthodoxy in the Steppe Territory of the Russian Empire (Second Half of the 19th — Early 20th Centuries)." Izvestiya of Altai State University, no. 3(113) (July 6, 2020): 76–83. http://dx.doi.org/10.14258/izvasu(2020)3-12.
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The article analyzes the structure and information potential of the annual reports on the conditions of the Orenburg and Omsk dioceses to the Holy Synod, prepared science 1870 to 1917. It is emphasized that this set of paperwork is a unique source on the history of the Russian Orthodox Church in the Central Asian outskirts of the Russian Empire and reflects virtually all spheres of life and activities of the dioceses, their institutional and administrative-territorial development, processes of the deanery, church, parish, church and monastery construction. The information capabilities of the reports make it possible to reconstruct a whole range of social, economic, demographic, and migration processes that took place within the boundaries of a particular diocese. That is why the author assigns diocesan reports to the type of “mixed type” paperwork on the basis that they contain information of a normative, narrative and statistical nature. Analysis of reports on the state of the Orenburg and Omsk dioceses allow us to conclude that the 1880s the first decade of the 20th century began a period of active development in the Steppe Territory institutions, the administrative-territorial management system of the Russian Orthodox Church. This was largely due to a sharp increase in the number of Orthodox population in the region, mediated by mass peasant migration.
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Chaidar, Al, Herdi Sahrasad, and Dedy Tabrani. "THE BATIH FAMILY AS A WEAPON: ANALYSIS OF THE JOLO CATHEDRAL BOMB, PHILIPPINES." Aceh Anthropological Journal 3, no. 2 (October 30, 2019): 114. http://dx.doi.org/10.29103/aaj.v3i2.2776.
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This article explain about terrorist’s bombing toward a Roman Catholic cathedral in Jolo, southern Philippines, Sunday 27 January 2019 morning. At least 22 people were reportedly killed tragically and nearly 50 others were injured. The suicide bombing of the husband and wife exploded during Sunday Mass in Jolo is the first bomb explosion was carried out by a woman from inside the church who smashed benches, smashed windows and left the body of the victim at the Catholic church located in Jolo. The first explosion occurred at Jolo Cathedral in Sulu Province. The second bomb exploded outside the church after the congregation left to save themselves. The second bomb was carried out by a man who was the husband of the first bomber. This Jolo suicide bombing mimics the suicide bombing of a family of 8-9 May 2018 in Surabaya and Sidoarjo. Nobody thought that the perpetrators came from one whole family. Officers revealed that the bombers in the three churches were the families of Mr. Dita Oepriyanto and Mrs. Puji Kuswati. These parents invited their four children to take action in three different churches. Their four children have a very young and young age. Yusuf Fadil's son (18), Firman Halim (16), daughter of Fadhila Sari (12), and Pamela Riskita (9). The familial terroist bombing in Jolo dan Surabaya is a reflection that our world today is 'a world full of the thrill of underground revenge, inexhaustible and never satisfied in an explosion'. The present is a age of anger
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Urban, Hugh B. "The Knowing of Knowing." Gnosis: Journal of Gnostic Studies 4, no. 2 (November 13, 2019): 129–46. http://dx.doi.org/10.1163/2451859x-12340070.
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Abstract This article traces the idea of neo-Gnosticism in a series of occult and new religious movements from the late nineteenth to the mid-twentieth century. Specifically, the article examines the links between two controversial groups that both described themselves as modern forms of Gnosticism: first, the European esoteric group, the Ordo Templi Orientis, and second, the American new religion, the Church of Scientology. Founded by Theodor Reuss in Germany in the 1890s, the O.T.O. described itself as a form of “Gnostic Neo-Christian Templar” religion, with sexual magic as its primary ritual secret. Its most infamous leader, British occultist Aleister Crowley, also developed a full scale “Gnostic Mass” for the group. Many elements of the O.T.O. and Crowley’s work were later picked up by none other than L. Ron Hubbard, the eclectic founder of Scientology, who also called his new church a “Gnostic religion,” since it is the “knowing of knowing” (scientia + logos). To conclude, I will discuss the ways in which these Gnostic and occult elements within Scientology later became a source of embarrassment for the church and were eventually either obscured or denied altogether—in effect, obfuscated by still further layers of secrecy and concealment.
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Verhoeven, Timothy. "‘Il Nous Faut les Hommes’: Catholicism, Masculinity and the Culture Wars in France, 1880–1914." European History Quarterly 53, no. 1 (January 2023): 67–87. http://dx.doi.org/10.1177/02656914221140018.
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This article investigates a campaign by the French Catholic Church to bring men to Mass in the first decades of the Third Republic. Historians have long noted the gender imbalance in religious practice in France in this era. Less attention has been paid, however, to the mobilization on the part of leading clerics to tackle the problem of male religious indifference. This response took the form of a range of initiatives – pastoral visits, male-only Masses, study circles, missions and more. But the Church went further in order to overcome the obstacle of the ‘respect humain’, the fear of public mockery that kept so many men away from the Church doors. In order to inspire courage in laymen, it published narratives of Catholic heroes. Another means of encouraging piety was an association dedicated to the Sacred Heart which organized a male-only pilgrimage to Lourdes. An understanding of this campaign to evangelize men throws light on a neglected area of religious history, the relationship between religion and masculinity. It also offers a new dimension on the War of Two Frances which reached such a peak of intensity in the decade after 1900.
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Shields, Tom. "Virtual assurance: Reflecting on the ‘confident prayer of the Church’ through online worship." Theology in Scotland 29, no. 2 (November 22, 2022): 4–16. http://dx.doi.org/10.15664/tis.v29i2.2505.
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The author addresses two constant questions in Roman Catholic sacramental theology against the background of the broadcasting of online Mass, especially during the restrictions imposed on in-person attendance to inhibit the spread of the SARS-CoV-2 virus. These are: what constitutes sacramental communion in the Roman Catholic Church and what is the role of the priest in celebrating the Eucharist? Looking at the first of those questions, he briefly examines the recent work of Katherine G. Schmidt and her use of the sacramental theology of Louis-Marie Chauvet, which addresses both the idea and the experience of presence and absence in the celebration of the Eucharist. The author concludes that, while her work raises some important issues that need to be addressed, she does not entirely represent Chauvet’s thinking, and the fullest understanding of sacramental communion in the Roman Catholic tradition will always include the physical. It is in addressing the second question, that of the responsibility of the priest in celebrating the Mass with an online congregation, that the author believes a more satisfactory answer can be found as to the sacramental ‘value’ of virtual worship. Employing the ideas of authority, authenticity, and assurance, as they relate to the ordained ministry, he maintains that it is crucial the ‘confident prayer of the Church’ be visible and accessible.
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Fritsch, Emmanuel, and Michael Gervers. "Pastophoria and Altars: Interaction in Ethiopian Liturgy and Church Architecture." Aethiopica 10 (June 22, 2012): 7–51. http://dx.doi.org/10.15460/aethiopica.10.1.235.
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FOR THE PHOTOGRAPHS BELONGING TO THE ARTICLE SEE SUPPLEMENTARY FILES > There are three parts to the interior space of ancient Ethiopian churches: a sanctuary (Mäqdäs) which is expanded into the “Holy Place” (Qǝddǝst) and the place of the assembly (Qǝne maḥlet). Four rooms stand at the corners of a cross-in-square interior: two service rooms on either side of a narthex-like entrance-room, westwards and, more important for the present discussion, two eastern service rooms which flank the sanctuary. These are called the pastophoria. After early input from Syria-Palestine, the Ethiopian basilicas took on an Aksumite character. Their development continued in a loose relationship with changes on the Egyptian scene, notably with a double phenomenon: the evolution of the rite and place of preparation of the bread and wine for Mass (the prothesis), and the demand for more altars at a time when churches could not be multiplied in Egypt. A study of architectural changes in the churches, alongside a comparison of liturgical practices and clues found in iconography and Coptic and Syriac literature, can bear witness to how the liturgy of the Ethiopian Church developed. Such investigation is all the more important because the absence of written documentation until the 13th century has left the church buildings as almost the only evidence available for study. The present study concentrates on the evolution and eventual disappearance of the pastophoria. The nature and location of the altars provides further evidence for dating. It should be noted that Ethiopia does not entirely abide by the Coptic models, essentially because what provoked change in Egypt did not exist in Ethiopia. Many questions still remain to be answered, including: When and where did the large monolithic altar of the permanent Coptic altar type first appear? Why are the West-Syriac and Ethiopian Churches today the only ones to celebrate Mass in a synchronized manner? We hope to address these and other questions at a later date.
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Szutenbach, Stephen P. "Urban and Social Design." Actas de Arquitectura Religiosa Contemporánea 3 (October 2, 2015): 128–31. http://dx.doi.org/10.17979/aarc.2013.3.0.5094.
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As first described by Gaudium et Spes, we know the Church's relationship with society should and must evolve. Our moment in history, perhaps, is not as simple as past eras when the Church (the physical edifice and the institution) acted as the axis of both life and culture; churches anchored towns and their public spaces; church bells tolled the order of the day, calling all to toil and prayer alike; the liturgical calendar established the very rhythms of the seasons, and thus life itself. For most modern Westerners, it is no longer so; the Church is far removed from the daily routine. It is the sanctuary where we attend Mass on Sunday, but not much more. For those who have fallen away or have yet to be evangelized, the church building is often nothing more than part of the homogenous fabric that constitutes most urban, suburban and rural cores.
The Church no longer dominates culture and society in the way it once did, and it is forced to compete with virtual connectedness for the attentions, affections and devotion of the masses. How often have you seen a person in a beautifully constructed sacred space entirely consumed by the world encapsulated in their smart phone? Have we become so virtually connected that we are paradoxically disconnected from physical drama of the human condition happening all around us?
The church does not require more grand architectural gestures, but rather new, more networked and nuanced ways to exist and connect to each other and God in the built world; in other words, new ways to manifest to contemporary women and men “the mystery of God, who is their final destiny.” (Gaudiem et Spes)
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Dolhai, Lajos. "Az Eucharisztia ünneplése az ókori egyházban." Belvedere Meridionale 32, no. 1 (2020): 7–16. http://dx.doi.org/10.14232/belv.2020.1.2.
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The form of liturgy of the Eucharist evolved only slowly and gradually. The development of the first three century can be divided in two periods. The first is the age of the Church of Apostles, until the middle of the second century: In this period the Eucharist was celebrated in private houses. During the second period Christianity entered into the Greek-Roman world. Initially, the Eucharist was celebrated in the evening, but already at the end of the fi rst century and at the beginning of the second it has become general to celebrate the Holy Mass in the morning. A communal meal did not join to these Holy Masses in the morning. The participation in the Eucharist had conditions: The Didache states: “Do not eat and drink from the Eucharist anyone but who is baptized on the name of the Lord.” The breaking of bread (fractio panis) was called Eucharist fi rstly by the Didache, later by St. Ignatius of Antioch. In the Ancient Church it was natural the Communion under both kinds. The Didache contains one of the earliest Eucharistic-prayers. The first detailed description about the celebration of the Eucharist can be found by Justionos (†165). From liturgical viewpoint the Traditio Apostolica is important: this work was written about 215.
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Brusokas, Eduardas. "1794 M. SUKILĖLIŲ VIEŠIEJI RENGINIAI VILNIUJE." Lietuvos Didžioji Kunigaikštystė Visuomenė. Kasdienybės istorija, T. 4 (October 8, 2018): 218–28. http://dx.doi.org/10.33918/xviiiastudijos/t.4/a9.
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A public event, whichever kind it may be – entertaining, educational, educative, and formative, strengthens and rallies individuals into community, amplifying mutual ties, shaping and engrafting common values. Such events allow each and every one to feel a part of a larger common action or undertaking. First public events after the insurgence of 1794 took place right after the capital fell under control of the rebels. In three and a half months Vilnius saw at least ten public events of the rebels. All these events could be divided into secular and religious. Seven of those event could be considered secular: solemn pronouncements of the government – 1 (announcement of the Act of Insurgence and a public oath); military parades – 2 (Vilnius Guards and armed forces of Vilnius voivodeship); commemorations – 1 (commemoration of the Constitution of 3 May 1791); public punishments (three times). Secular events by the rebels were quite closely linked to the church, since often they were concluded with some religious note, usually a mass. Speaking of religious events it is important to note that the Curia of Vilnius bishopric supported the insurgence, and commissioned clergy to attend events organized by the leadership of the insurgence, initiating such events as well. Roman Catholic Church held two solemn burials of the rebels and a one solemn mass with a procession. Most (i.e. half ) of the secular and religious events of the rebels took place in May. In the most important events, such as announcement of the Act of Insurgence or solemn burial of rebels, in addition to the crowds from all social levels members of the Council of Lithuania, clergy of all ranks, members of the Senate of Vilnius University and professors, and army officers participated as well. Members of the city magistrates are mentioned less frequently, and it might be the case that most of them also belonged to other institutions of the rebels. Smaller events were attended by representatives of all aforementioned institutions. Secular events were held under open sky – city hall square and the square of military campus, possibly not far from Pohulianka, whereas major church events took place in the Church of St Johns. Keywords: 1794 insurgence, insurgence of Tadeusz Kościuszko, public events, Church of St Johns, city hall square, Pohulianka.
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Magpantay, Melanie, and Antonio Hila. "Rufino Cardinal Santos Steers the Archdiocese of Manila to Vatican II (1959-1966)*." Scientia - The International Journal on the Liberal Arts 12, no. 2 (September 30, 2023): 86–110. http://dx.doi.org/10.57106/scientia.v13i1.167.
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Rufino J. Santos was labeled as a conservative who resisted change, especially during the last half of his stewardship as archbishop of the Archdiocese of Manila. In an era when the Catholic world was beset by the liturgical revival movement and other social movements of the 1960s, Santos strived to preserve his role as a Church militant while the Philippine ecclesiastical hierarchy veered towards making the Catholic Church responsive to the contemporary social ills. The present study uses the historical method framed by Arnold Toynbee’s Challenge and Response theory to discuss, narrate, and analyze how the first Filipino Cardinal preserved the unity and tradition of pre-Vatican II ideals while ironically, being an active participant in the four Vatican II Council Sessions. This study contextualizes how Santos’ adherence to unity and uniformity was driven by his intent to avoid confusion among the priests and the laity and how this intent steered him to spearhead the introduction of the Misa ng Bayan, the first Tagalog translation of the Holy Mass in 1966, as he defied his critics, and ultimately brought the Philippines into the threshold of change that Vatican II envisioned.
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Тетяна Коляда. "SOCIAL CONDITIONS FOR THE DEVELOPMENT OF SECONDARY EDUCATION IN GREAT BRITAIN." Social work and social education, no. 5 (December 23, 2020): 179–92. http://dx.doi.org/10.31499/2618-0715.5.2020.220814.
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The article considers the social conditions for the development of secondary education in Great Britain (XIX – first half of the XX century). It was founded that an important factor in the formation of the British education system was the influence of the ruling class of aristocrats (landlords) and the petty nobility. It was founded that education of the majority of the population depended on the area, financial status of the family and religion. It was emphasized that religion played a significant role in the field of mass education. It has been shown that in the early nineteenth century, English society was engulfed in a movement of evangelical revival, as a result of which the Anglican Church could not control all its faithful, unlike the Catholic Church in Europe. It is determined that industrialization, urbanization and democratization have created conditions for social, political and economic transformations that required educated personnel. As a result, a number of laws were passed initiating reforms in primary and secondary education.
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Grenier, Katherine Haldane. "‘Awakening the echoes of the ancient faith’: the National Pilgrimages to Iona." Northern Scotland 12, no. 2 (November 2021): 132–54. http://dx.doi.org/10.3366/nor.2021.0246.
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This article examines two pilgrimages to Iona held by the Scottish Roman Catholic Church in 1888 and 1897, the first pilgrimages held in Scotland since the Reformation. It argues that these religious journeys disrupted the calendar of historic commemorations of Victorian Scotland, many of which emphasized the centrality of Presbyterianism to Scottish nationality. By holding pilgrimages to “the mother-church of religion in Scotland” and celebrating mass in the ruins of the Cathedral there, Scottish Catholics challenged the prevailing narrative of Scottish religious history, and asserted their right to control the theological understanding of the island and its role in a “national” religious history. At the same time, Catholics’ veneration of St. Columba, a figure widely admired by Protestant Scots, served as a means of highlighting their own Scottishness. Nonetheless, some Protestant Scots responded to the overt Catholicity of the pilgrimages by questioning the genuineness of “pilgrimages” which so closely resembled tourist excursions, and by scheduling their own, explicitly Protestant, journeys to Iona.
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Westbrook, Donald A. "Our Lady of Zeitoun (1968–1971)." Nova Religio 21, no. 2 (November 1, 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.2.85.
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This article situates the mass mariophanies reported at Zeitoun (Cairo), Egypt, from 1968 to 1971 in their historical, political, interfaith, and ecumenical contexts. The series of luminous apparitions above St. Mary’s Coptic Orthodox Church were first observed by nearby Muslim public transit workers. Soon after, the site attracted tens of thousands of Christian and Muslim pilgrims, many of whom observed bright light in the form of the Virgin Mary in addition to other manifestations, such as dove-shaped lights hovering above or near the church. Miraculous healings were also reported. The Zeitoun apparitions serve as a unique instance within the broader study of Marian apparitions by providing a non-Catholic example that took place within a Muslim-majority nation over a span of nearly three years. Moreover, full contextualization of the events in Zeitoun requires interdisciplinary attention spanning Middle Eastern, Islamic, and ecumenical studies; as such, the apparitions invite further and fuller examination in the secondary literature.
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Gronsky, A. D. "The Brest Church Union as Depicted in Belarusian School Textbooks Published in 2017–2021." Orthodoxia, no. 4 (May 22, 2024): 114–45. http://dx.doi.org/10.53822/2712-9276-2024-4-114-145.
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The article examines the content of Belarusian school textbooks, particularly focusing on how they depict the establishment, functioning, and abolition of the Brest Church Union. The timeframe for textbook publication (2017–2021) is specified to reflect the current educational materials used by Belarusian schoolchildren at the time of writing the article. The teaching of history in Belarusian schools is divided into two main directions. The first direction (grades 5–9) presents history at a simpler level, focusing more on facts, dates, and event descriptions. The second direction approaches history at a more theoretical level, emphasizing cause-and-effect relationships and trends. To comprehend the portrayal of the Brest Church Union in school textbooks, it’s essential to analyze texts from both educational directions, comparing their presentation of the material and summarizing the findings. Textbooks for the 7-th (1st direction) and 11-th (2nd direction) grades consider the introduction of the Brest Church Union and its spread until the end of the 18th century. Both textbooks provide similar assessments of the union. They acknowledge that the union was forcibly imposed on the local Orthodox population and cite historical documents as evidence. However, both textbooks attempt to justify the negative reaction of the population towards the union by citing the excessive use of violence by the Uniates and the Polish government. Both textbooks suggest that if the union had been introduced through more humane methods, there would have been less mass resistance to its adoption. This contradicts historical sources, which provide examples showing that resistance to the union began immediately, even before the Polish government had fully implemented coercive measures. The claim that the union served as a barrier to Polonization and Catholicization lacks support from historical documents. Both textbooks exhibit contradictions when attempting to substantiate these assertions. The claim in textbooks that the union preserved the linguistic and cultural traditions of the people is also unsubstantiated. The textbooks for the 8-th (1st direction) and 11-th (2nd direction) grades depict the evolution of the union from the late 18th to the first half of the 19th century, culminating in the Polotsk Church Council of 1839. The textbook for the 8-th grade follows the ideological narrative established in the 7-th-grade textbook. To support the argument that the majority of Uniates were unwilling to convert back to Orthodoxy in the late 1830s-, the authors rely on documents from an earlier period and reference historical sources detailing specific instances, attempting to generalize these cases as indicative of broader trends. There are no documents confirming widespread resistance to the decisions of the Polotsk Church Council. Therefore, the textbook may utilize documents from other eras or specific cases to illustrate this point. The textbook for the 11-th grade provides a more accurate depiction of the Polotsk Church Council. It was published following the Belarusian authorities’ decision to revise the school history curriculum in response to the mass protests of 2020.
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Pshenychnyi, Taras. "The Role of the Holy See (Vatican) in Legalizing the Greek Catholic Church: The Historiographic Aspect." European Historical Studies, no. 7 (2017): 84–102. http://dx.doi.org/10.17721/2524-048x.2017.07.84-102.
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The article shows the involvement of the Vatican in the process of legalizing the Ukrainian Greek Catholic Church. The classification of research shows the evolution of their development. The author notes that the illegal existence of the Greek Catholic Church in the Soviet Union was marked by a series of events and phenomena. They are classified in two categories. First – the tireless struggle of the clergy and the faith for family live, and second – a systematic struggle for the legalization of church. For the latter, the Ukrainian Greek Catholics wanted to engage the Vatican administration. In characterizing the historiographical base and relying on a wide range of research, the autor tries to show the changes in estimating Vatican’s involvement in resolving the crisis of the church in the Western regions of the Ukrainian SSR in the 1950’s – 1980’s. Thus, a large historiographical base reveals a wide range of opinions that reflects the participation of the various representatives of Vatican and of its administration in lobbying the legalization of the UGCC. This approach is related to the necessity of a critical reflection of the Soviet-Vatican relations in the late twentieth century, that of the impact Vatican on the revival of church life in the Soviet Union as a whole. As a conclusion, the article presents a view on a change in the Vatican’s Eastern policy during the late 1950s – 1980s. It shows different factors that affected the process. Special attention is given to those driwing the attention of the papal curia on the Ukrainian issues. These include the Second Vatican Council, the Metropolitan J. Slipyy’s release from prison, the emergence of information about the mass crimes of the Soviet government, the pontificate of John Paul II etc.