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Journal articles on the topic 'Holiness churches – history'
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1
O'BRIEN, GLEN. "Anti-Americanism and the Wesleyan-Holiness Churches in Australia." Journal of Ecclesiastical History 61, no. 2 (March 19, 2010): 314–43. http://dx.doi.org/10.1017/s0022046909991382.
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The Wesleyan-Holiness Churches that emerged in Australia after the Second Word War encountered considerable opposition from other Evangelicals who distrusted their brand of perfectionism. The explicitly American origin of these Churches was both the cause of their exclusion and at the same time a mechanism for their survival. The emergence of the Holiness denominations in Australia is not an example of American cultural and religious imperialism. Rather it has been a creative partnership between like-minded Evangelical Christians from two modern nations sharing a general cultural and social similarity and a common set of religious convictions.
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Danielson, Robert A. "Holiness and Pentecostal Missions in El Salvador: The Example of Frederick Ernest Mebius." Wesley and Methodist Studies 16, no. 1 (January 2024): 83–105. http://dx.doi.org/10.5325/weslmethstud.16.1.0083.
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ABSTRACT Frederick Mebius is credited as the first Pentecostal missionary to El Salvador, but his story is more complicated. As a missionary for the Christian and Missionary Alliance in Bolivia, Mebius was a part of the Holiness Movement. Tracing his history reveals a gap of information from 1903 to 1908, from Los Angeles, California, to El Paso, Texas. In the interim, oral history places Mebius as founding churches around 1904 in El Salvador. This history creates space to explore Holiness missions that emerged from Los Angeles and speculate about how Mebius might have arrived in El Salvador first as a Holiness evangelist before his return as a Pentecostal.
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ATHERTON, IAN. "CATHEDRALS, LAUDIANISM, AND THE BRITISH CHURCHES." Historical Journal 53, no. 4 (November 3, 2010): 895–918. http://dx.doi.org/10.1017/s0018246x10000397.
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ABSTRACTRecent research has argued that English cathedrals, particularly but not exclusively Westminster Abbey, formed a ‘liturgical fifth column’ in the church and were the Trojan horse by which Laudianism – the ceremonial, clericalist, anti-Calvinist policies associated with Charles I and William Laud in the 1620s and 1630s – was introduced into the English church. This article re-examines links between cathedrals and Laudianism, not just in England, but also in the associated Protestant state churches of Charles's other realms: Ireland and Scotland. Laudian divines emphasized cathedrals as liturgical showcases, ‘mother churches’ which their ‘daughters’, the parish churches, should follow in the policy of the ‘beauty of holiness’, particularly the placing, railing of, and reverence to the Laudian altar. However, cathedrals are shown to be more diverse than historians have generally allowed, and Laudian policies are shown to have been grafted on to cathedrals, rather than emerging from them. Caroline cathedrals were more the victims of Laudianism than its midwives.
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Parzych-Blakiewicz, Katarzyna. "“Hagiological Patronage” – a Theological Reflection on the Traces of Memory of Blessed Dorothy of Mątowy (in Poland)." Studia Warmińskie 60 (December 21, 2023): 189–203. http://dx.doi.org/10.31648/sw.8586.
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The article presents the issue of holiness shown in the patronage of a medieval mystic and recluse living in Prussia (today's northern Poland). The study is included in the current reflection on the teaching of Francis on the universal call to holiness. The aim of the undertaken research is to define the relevance of the model of holiness presented by Blessed Dorota of Mątowy (1347-1394). The arguments are based on two sets of information: a map of Dorota's Polish places of worship and a work describing her life by Jan of Kwidzyn. Most signs of the cult of the recluse can be found in the following towns: Mątowy Wielkie, Kwidzyn, Elbląg, Gdańsk, Dorotowo, Koszalin. There are churches dedicated to Bl. Dorothy, and her images. In the liturgical calendar, the mystic is mentioned in the Archdiocese of Warmia and Gdańsk as well as in the Diocese of Elbląg and Koszalin-Kołobrzeg. The fame of her holiness developed immediately after her death. The beatification process was initiated several times and the cult was approved in 1976. The charism of Dorota is characterized by the love of God, penance, pilgrimage and steadfastness in faith. Spirituality developed according to this model and is close to the needs of Catholics living in dioceses where she is remembered. It is legitimate for these local churches to promote the Dorothean model of piety as appropriate to correlate the spiritual needs of contemporary Christians with the universal call to holiness.
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Houle, Robert. "Mbiya Kuzwayo's Christianity: Revival, Reformation and the Surprising Viability of Mainline Churches in South Africa." Journal of Religion in Africa 38, no. 2 (2008): 141–70. http://dx.doi.org/10.1163/157006608x289666.
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AbstractMuch of the credit for the vitality of Christianity in southern Africa has gone to the African Initiated Churches that date their birth to earlier 'Ethiopian' and 'Zionist' movements. Yet far from being compromised, as they are often portrayed, those African Christians remaining in the mission churches often played a critical role in the naturalization of the faith. In the churches of the American Zulu Mission, the largest mission body in colonial Natal, one of the most important moments in this process occurred at the end of the nineteenth century when participants in a revival, led in part by a young Zulu Christian named Mbiya Kuzwayo, employed the theology of Holiness to dramatically alter the nature of their lived Christianity and bring about an internal revolution that gave them effective control of their churches.
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O'Brien, Conor. "The cleansing of the temple in early medieval Northumbria." Anglo-Saxon England 44 (December 2015): 201–20. http://dx.doi.org/10.1017/s026367510008011x.
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AbstractWhile the attitudes of Stephen of Ripon and Bede toward church-buildings have previously been contrasted, this paper argues that both shared a vision of the church as a holy place, analogous to the Jewish temple and to be kept pure from the mundane world. Their similarity of approach suggests that this concept of the church-building was widespread amongst the Northumbrian monastic elite and may partially reflect the attitudes of the laity also. The idea of the church as the place of eucharistic sacrifice probably lay at the heart of this theology of sacred place. Irish ideas about monastic holiness, traditional liturgical language and the native fascination with building in stone combined with an interest in ritual purity to give power to this use of the temple-image which went on to influence later Carolingian attitudes to churches.
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O’BRIEN, GLEN. "Joining the Evangelical Club: The Movement of the Wesleyan-Holiness Churches in Australia Along the Church-Sect Continuum." Journal of Religious History 32, no. 3 (September 2008): 320–44. http://dx.doi.org/10.1111/j.1467-9809.2008.00717.x.
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Semenenko-Basin, Ilya V., and Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century." Slovene 10, no. 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.
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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
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Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable." Slovene 10, no. 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.
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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
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Rodríguez, Darío López. "The God of Life and the Spirit of Life: The Social and Political Dimension of Life in the Spirit." Studies in World Christianity 17, no. 1 (April 2011): 1–11. http://dx.doi.org/10.3366/swc.2011.0002.
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In this work, the social and political dimensions of life in the Spirit are examined, starting with the premise that God requires that the churches which are energised by the Spirit be defenders of human dignity. The basic premise of our theological reflection is that the defense of human dignity and the struggle for social justice are two legitimate forms of living in the Spirit, and concrete expressions of the social and political dimensions of Christian holiness which is modeled by the Spirit of life. We affirm that the God of life is the God who loves and defends life, and liberates human beings from all oppression. In this sense, for Pentecostals who have been liberated by God from the chains of oppression, it should not be strange that they be involved in the defense of the dignity of all human beings as God's creations. This is a concrete form of living in the Spirit, and for this reason, they must denounce all forms of personal, social and structural sin.
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Веретенников, Макарий. "Mesyatseslovs memory of the Russian Orthodox Church." Theological Herald, no. 3(38) (October 15, 2020): 160–98. http://dx.doi.org/10.31802/gb.2020.38.3.007.
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Статья посвящена содержанию, общим принципам построения и характерным особенностям календаря, или месяцеслова, Русской Православной Церкви. Автор использует методы анализа и синтеза. В итоге делаются нижеследующие обобщения. Месяцеслов был принесён на Русь из Византии в достаточно завершённом виде, однако в процессе исторического развития он дополнился особенными русскими праздниками. Календарь-месяцеслов - это грандиозный собор святых, подвизавшихся в разных местах на протяжении веков, единение Церкви Небесной и земной, история святости и история нашей Церкви. Месяцесловным памятям посвящены составленные гимнографами богослужебные тексты, которые поются и читаются в храмах. Традиционно почитается день кончины угодников Божиих, память открытия мощей святых, перенесения их святых мощей или же день канонизации угодников Божиих, реже - день их рождения. Фенологические наблюдения русского народа связаны с повседневной деятельностью и увязаны с месяцесловом, что свидетельствует о его проникновении в повседневную жизнь русского человека. The article is devoted to the content, General principles of construction and characteristic features of the calendar, or mesyatseslov, of the Russian Orthodox Church. The author uses methods of analysis and synthesis. As a result, the following generalizations are made. The mesyatseslov was brought to Russia from Byzantium in a fairly complete form, but in the course of historical development it was supplemented with special Russian holidays. The calendar-mesyatseslov is a grandiose council of saints who have labored in different places over the centuries, the unity of the Church of Heaven and earth, the history of holiness and the history of our Church. Liturgical texts composed by hymnographers, which are sung and read in churches, are dedicated to the mesyatseslovs memory. Traditionally, the day of the death of saints, the memory of the discovery of the relics of saints, the transfer of their Holy relics, or the day of the canonization of saints, less often - the day of their birth are honored. Russian people’s phenological observations are related to their daily activities and are linked to mesyatseslov, which indicates its penetration into the daily life of the Russian people.
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Веретенников, Макарий. "Mesyatseslovs memory of the Russian Orthodox Church." Theological Herald, no. 3(38) (October 15, 2020): 160–98. http://dx.doi.org/10.31802/gb.2020.38.3.007.
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Статья посвящена содержанию, общим принципам построения и характерным особенностям календаря, или месяцеслова, Русской Православной Церкви. Автор использует методы анализа и синтеза. В итоге делаются нижеследующие обобщения. Месяцеслов был принесён на Русь из Византии в достаточно завершённом виде, однако в процессе исторического развития он дополнился особенными русскими праздниками. Календарь-месяцеслов - это грандиозный собор святых, подвизавшихся в разных местах на протяжении веков, единение Церкви Небесной и земной, история святости и история нашей Церкви. Месяцесловным памятям посвящены составленные гимнографами богослужебные тексты, которые поются и читаются в храмах. Традиционно почитается день кончины угодников Божиих, память открытия мощей святых, перенесения их святых мощей или же день канонизации угодников Божиих, реже - день их рождения. Фенологические наблюдения русского народа связаны с повседневной деятельностью и увязаны с месяцесловом, что свидетельствует о его проникновении в повседневную жизнь русского человека. The article is devoted to the content, General principles of construction and characteristic features of the calendar, or mesyatseslov, of the Russian Orthodox Church. The author uses methods of analysis and synthesis. As a result, the following generalizations are made. The mesyatseslov was brought to Russia from Byzantium in a fairly complete form, but in the course of historical development it was supplemented with special Russian holidays. The calendar-mesyatseslov is a grandiose council of saints who have labored in different places over the centuries, the unity of the Church of Heaven and earth, the history of holiness and the history of our Church. Liturgical texts composed by hymnographers, which are sung and read in churches, are dedicated to the mesyatseslovs memory. Traditionally, the day of the death of saints, the memory of the discovery of the relics of saints, the transfer of their Holy relics, or the day of the canonization of saints, less often - the day of their birth are honored. Russian people’s phenological observations are related to their daily activities and are linked to mesyatseslov, which indicates its penetration into the daily life of the Russian people.
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Petrenko-Tseunova, Olha. "THE STATUS OF CAPITAL IN THE “KYIV’S TEXT” OF THE BAROQUE EPOCH." City History, Culture, Society, no. 8 (June 16, 2020): 11–23. http://dx.doi.org/10.15407/mics2020.08.011.
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Urban studies are a multidisciplinary area, but experts in different fields conclude that the city is worth considering in the categories of text. Moreover, urban studies in literary criticism are distinguished by the fact that the phrase “a city as a text” for philologists is not only a beautiful metaphor. The fiction space, including urban space, is a separate reality that exists according to its own rules, depending on the epoch style and the genre of a particular piece of writing. In the Baroque times, a city is a place of creation and functioning of culture. In the XVII century in Ukrainian cities appeared many educational institutions, thanks to patrons, numerous churches were built, which was reflected in panegyrics. At the same time, the large number of Kyiv Rus’ buildings had been reconstructed, and there are mentions of the Russ past of the city in polemical literature, school dramaturgy and chronicles. In Kyiv, the glory of the “capital”, “Jerusalem of the Russ land” is affirmed. The purpose of the author is to explore the mechanism of rethinking the past and its role in the construction of an artistic model of the city in the Baroque epoch. The ways of transcoding Kyiv Russ urban motifs into the language of Baroque culture are considered in the paper. In the early 1600s, Kyiv remained a capital status in the minds of citizens, despite the decline and destruction of the past. At the turn of the 16–17th centuries the idea of continuity of the history and glory of Kyiv from the Middle ages became widespread among intellectuals. In times of statelessness, the current becomes relative and unimportant, while the past is considered to be the actual reality. This article aims to examine how the urban space becomes the embodiment of collective memory: through the buildings of St. Sophia’s Cathedral, St. Michael’s Cathedral, the Desiatynna Church, the Church of Virgin Mary Pyrohoshcha, the Cathedral of the Dormition in the Kyiv-Pechersk Monastery, the holiness and centrality of the city are transmitted in sacral and profane levels. The author pays particular attention to the analysis of the opposite self-image of Kyiv citizens as residents of the “city on the outskirt”, on the border of Wild Field.
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Feller, Vítor Galdino. "A REFORMA DA IGREJA." Perspectiva Teológica 46, no. 128 (September 4, 2014): 21. http://dx.doi.org/10.20911/21768757v46n128p21/2014.
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O pontificado do papa Francisco trouxe à tona o tema da reforma da Igreja. Retoma-se essa causa que acompanha a história da Igreja desde os seus primórdios e que interessa a todos os membros do povo santo de Deus. O texto divide-se em quatro partes. Primeiro, faz-se um apanhado histórico dos anseios de reforma da Igreja, mostrando que, muitas vezes em instâncias subterrâneas, sempre houve o desejo e também ações concretas de renovação. Em seguida, apresenta-se como razão para a reforma da Igreja o anúncio e a realização do Reino de Deus, pelo qual é preciso que a Igreja se volte à concretude humana e histórica de Jesus de Nazaré, pela superação do apego ao poder e às estruturas religiosas. Num terceiro momento, trata-se do critério pelo qual se mede a realização e a veracidade da reforma da Igreja: a santidade de cada fiel e do povo cristão no meio do mundo. Por fim, conclui-se que o caminho para a reforma da Igreja está na escuta dos clamores do Espírito Santo, que fala na própria Igreja e no mundo através do sensus fidei dos fiéis, das Igrejas particulares, dos pobres, das mulheres e das realidades terrestres.ABSTRACT: The pontificate of Pope Francis brought to the surface the theme of reform of the Church. This essay takes up this cause that accompanies the history of the Church from its beginnings and concerns all the members of the holy people of God. The text is divided into four parts. First, it gives a historical summary of the yearnings for reform of the Church, showing that, in many instances subterranean, there has always been the desire and also the concrete actions of renewal. Following from this, the essay presents as the reason for the reform of the Church the proclamation and the realization of the Kingdom of God, whereby it is necessary that the Church return to the concrete human and historical Jesus of Nazareth, in order to overcome the addiction to power and to religious structures. In the third part, it treats of the criterion that measures the realization and the authenticity of reform of the Church: the holiness of each believer and of the Christian people in the midst of the world. Finally, it concludes that the road of reform of the Church is in the hearing of the cries of the Holy Spirit, that speak in the Church itself and in the world through the sensus fidei of the faithful, of the local Churches, of the poor, of women and of the earthly realities.
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Палазник А., В. свящ. "Celebration events the 50th anniversary of the Bishop Chirotony of Patriarch Alexis I (Simanskiy) in 1963." Церковный историк, no. 1(11) (March 15, 2023): 147–57. http://dx.doi.org/10.31802/ch.2023.11.1.008.
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Личность Святейшего Патриарха Алексия (Симанского) представляется весьма незаурядной даже при поверхностном обозрении истории Русской Православной Церкви в Новое время. Занимая это ответственное место более двадцати пяти лет, он смог добиться больших успехов на поприще созидания церковной жизни и налаживанию церковно-государственных отношений. Однако не меньшую роль сыграла его персона в развитии диалога между Поместными Православными Церквями и иными конфессиональными объединениями. Наглядным доказательством заслуг на этом поприще служит внушительный состав праздничной делегации, прибывшей ко дню юбилея епископской хиротонии святителя Алексия — это событие отмечалось в современных кругах не иначе как торжество единства и экуменического общения Православных с инославными. Настоящая статья посвящена обзору событий тех знаменательных июльских дней, когда на ниве христианского общения процвели плоды многолетней деятельности русского первоиерарха, а также их взаимосвязи с мировой и христианской политикой второй половины XX-го века. Помимо наглядного свидетельства заслуг Святейшего Алексия в области межконфессионального диалога, мероприятия, связанные с празднованием 50–летнего юбилея, отразили совершавшиеся изменения в церковно-государственных отношениях — период «оттепели» в существенно меньшей степени коснулся Русской Православной Церкви, однако определённые аспекты требуют весьма пристального внимания. Особое внимание посвящено проявившимся векторам совместного взаимодействия христианских конфессий в вопросах сближения и противодействия угрозам ядерного оружия. The personality of His Holiness Patriarch Alexy (Simansky) seems to be quite extraordinary even with a superficial review of the history of the Russian Orthodox Church in modern times. Having occupied this responsible place for more than twenty-five years, he was able to achieve great success in the field of building up church life and establishing church-state relations. However, his persona played no less a role in the development of the dialogue between the Local Orthodox Churches and other confessional associations. A clear proof of the merits in this field is the impressive composition of the festive delegation that arrived on the day of the anniversary of the episcopal consecration of Patriarch Alexis — this event was celebrated in modern circles only as the triumph of the unity and ecumenical communion of the Orthodox with the heterodox. This article is devoted to an overview of the events of those significant July days, when in the field of Christian communion, the harvest of the long-term activity of the Russian First Hierarch flourished, as well as their relationship with world and Christian politics of the second half of the 20th century. In addition to clear evidence of the merits of Patriarch Alexy in the field of interfaith dialogue, the events associated with the celebration of the 50th anniversary reflected the ongoing changes in church-state relations — the period of the «thaw» affected the Russian Orthodox Church to a much lesser extent, but certain aspects require very close attention. Special attention is devoted to the emerging vectors of joint interaction of Christian confessions in the issues of rapprochement and counteraction to the threats of nuclear weapons.
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Laksito, Edi. "Notae Ecclesiae." Lux et Sal 4, no. 2 (January 7, 2024): 57–64. http://dx.doi.org/10.57079/lux.v4i2.114.
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Unity, holiness, catholicity and apostolicity, or in Latin known as Notae Ecclesiae, are formulations of faith regarding the Church, confirming her essential attributes that make the Church the Church. In history, these attributes have made their contributions for the teaching of faith, for the apologetical tasks and, lately, as principles and criteria in doing Catholic theology. Thus, evidently, presenting the Church’s mysteries in their essential aspects, these notae have flexibility to be used as theological instruments in dogmatics, catechesis, apologetics, and even in theological methodology. Seeing these facts, it is hoped that dealing with these marks of the Church there are inspirations for further development for theology and also for the life of the Church.
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Beregovyi, V. "HISTORICAL ORIGINS OF THE FORMATION OF THE EARLY CHRISTIAN PHENOMENON OF VENERATION OF MARTYRDOM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 9–14. http://dx.doi.org/10.17721/1728-2640.2022.151.10.
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The Institute of Saints is a phenomenon in the history of the Christian Church. This article examines one of the main sources of veneration of Christian saints - the phenomenon of early Christian martyrdom. The author focuses on the early stages of the Christian Church's existence and aims to find the origins of the veneration of holiness in Christian martyrdom, which is a feature of the period of pre-Nicene Christianity. The article examines the main reason for the strained relations between the official authorities of the Roman Empire and the early Christian ecclesia, which led to the emergence of the phenomenon of martyrdom. The reasons for the veneration and sacralization of martyrs in the early Christian pre-Nicene period have been clarified. In order to prove the available examples of sacralization of Christian martyrdom in the pre-Nicene period of the Church's history, the author has previously studied the works of early Christian apologists of the II-III centuries AD - the basis of the early Christian tradition. Because of this, the author draws attention to the Jewish origins of the phenomenon of the sanctity of martyrdom. Accordingly, the article also focuses on the books of the Old Testament. The spiritual and ideological factor of Christian doctrine, which encouraged Christians to glorify martyrs as heroes, is also traced. Key and formative aspects of samples of early hagiography are revealed. According to these sources, an analysis of the places of death of early Christian martyrs and their burials that became fundamental elements to the foundation of the institution of honoring martyrdom is made. The evolution of the glorification of martyrs from the early existence of Christian ecclesia to the period of the conciliar Christian Church in alliance with the Roman state is traced. To this end, the sources of the Church Fathers of the IV-V centuries AD are considered. Based on the treatises of John Chrysostom, the author concludes that the veneration of the days of remembrance of the martyrs was canonically established in the late antique Christian Church. Evidences of the official sacralization of the martyrs is also given by elaborating the texts of the Local and Ecumenical Church Councils. Based on these sources, there are a lot of evidences of the Church's official veneration of martyrs in the initial period of the Church's legal existence in the Roman Empire. Given that the initial veneration of saints took place through the prism of the sacralization of early Christian martyrdom, this article is an integral part of the study of the field of hagiography and the institution of holiness within the history of the Church.
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Липовецкий, П. Е. "The defence of PhD theses completed at the Department of Ecclesiastical History, Moscow Theological Academy." Церковный историк, no. 1(1) (June 15, 2019): 284–87. http://dx.doi.org/10.31802/chist.2019.1.1.022.
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С января 2017 года в Московской духовной академии по Благословению Его Святейшества Святейшего Патриарха Московского И Всея Руси Кирилла начали работу два кандидатских диссертационных совета. Специализация диссертационного совета №2 объединяет дисциплины кафедр церковной истории, церковно-практических дисциплин, истории и теории церковного искусства, а также славянской филологии. За истекший год в диссертационном совете успешно прошли защиту и были утверждены в степени Святейшим Патриархом Московским И Всея Руси Кириллом три кандидатские диссертации. In January 2017, two PhD dissertation councils began their work at the Moscow Theological Academy with the blessing of His Holiness, His Holiness Patriarch Kirill of Moscow and All Russia. Dissertation Council #2 is made up of the disciplines of the Departments of Church History, Church Studies, History and Theory of Church Art, and Slavic Philology. During the past year, three PhD theses were successfully defended in the Dissertation Council and approved by His Holiness Patriarch Kirill of Moscow and All Russia.
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Mališa, Snježana. "A Contemporary View of Christian Holiness." Bogoslovska smotra 92, no. 5 (2023): 1015–34. http://dx.doi.org/10.53745/bs.92.5.5.
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In modern times, the understanding of holiness is often overshadowed by notions of achievement in various areas of human existence, and holiness could be understood as merely human commitment in the moral realm. Therefore, within the Christian tradition there are discussions of a call to holiness and not only to moral perfection, where holiness rests above all on the fact of God’s chosenness, to which the Christians respond by changing concrete lives. This article shall highlight several main characteristics of holiness as a model of Christian existence important to the Church in the third millennium. Firstly, a biblical-theological account of holiness shall be presented as a landmark of understanding holiness in the Church and in theology. Then, the fundamental dimension of holiness shall be introduced which is the principle of giftedness, opposed in a certain contrast to the widely present principle of achievement and perfection. The third part shall highlight the exemplary character of holiness, which has the ability to attract others, thus realizing in the life of the Church its main character of holiness that comes from God Himself. In their response to God, Christians find a model among the saints who have accepted various means of consecration within the Church and given God an answer to His call to holiness. Finally, the importance of a personal response to the call to holiness shall be indicated. The goal of Christian holiness is to unite with God, and on the way to this union, the effort of every individual who manifests himself primarily in accepting God’s gifts and His grace is also needed. Moral and sacred life is not primarily the adventure of spiritual giants of tried and tested moral behaviour and virtues, where these behaviours and virtues are only the result of their own endeavour and humanistic aspirations, but rather holiness is a response to God to his great love, which he expressed in the history of salvation and in the lives of people.
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Barton, Stephen C. "Sanctification and Oneness in 1 Corinthians with Implications for the Case of ‘Mixed Marriages’ (1 Corinthians 7.12–16)." New Testament Studies 63, no. 1 (December 14, 2016): 38–55. http://dx.doi.org/10.1017/s0028688516000266.
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This essay is a social-scientific study of Paul's deployment of holiness language in 1 Corinthians. Specifically, an interpretation of holiness is offered to explain Paul's argument in 1 Cor 7.12–16 in favour of non-separation in the case of a believer married to a non-believer. For Paul, holiness involves participation in the oneness of God interpreted christologically. This participation is embodied in the holiness-as-oneness of the church. In relations between believers and unbelievers, purity rules to do with sex and marriage carry a significant symbolic burden. In some cases, clear lines of demarcation are drawn. Other cases constitute grey areas; and the suggestion here is that ‘mixed marriages’ are one such. For Paul, holiness is a matter of neither genealogical nor cultic purity. Rather, it has a boundary-transcending quality. In the case of a mixed marriage, the unbelieving partner, together with the children, is sanctified by remaining in oneness with the believing partner. Paul's concern for the oneness of the church spills over into a concern for the oneness of the household.
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Goncharova, Elena N. "Formation of the Image of Female Holiness in Early Christian Anthropology." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (216) (December 28, 2022): 4–10. http://dx.doi.org/10.18522/2687-0770-2022-4-4-10.
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The article is devoted to the formation of ideas about female holiness in early Christianity. The relevance of the problem stated in the article is due to the fact that the concept of holiness is one of the most important elements of Christian religion. The concept of female holiness in early Christianity allows us to get an idea of the principles on which the image of a holy woman was built in subsequent periods of Christian history. The purpose of this study is to study the phenomenon of holiness in the Old Testament and New Testa-ment understanding, in particular, to reveal the formation of the image of female holiness in early Christianity. Tasks: to analyze the features of the historical sources used; consider the factors that influenced the for-mation of the image of female holiness in the early Christian period and in subsequent periods in the history of the Christian Church; consider the relationship of canonical images and a description of their practical im-plementation. Methodology. In the process of working on the study, the principle of historicism was used, i.e. the image of female holiness was considered mainly in a historical perspective. Also, both general scientific methods (analysis and synthesis, analogy) and private ones (comparative historical method, hermeneutic method, chronological method) were used. The results of the research can be used in the course of the educational process when considering issues within the framework of various courses in anthropology, the history of philosophy, the history of the ancient world, ethics, sections of sociogender identity, etc. Conclusion. The New Testament concept of holiness is different from the Old Testament. In Christianity, the first saints are those who suffered martyrdom for Christ. Along with male martyrs who suffered for the Christian faith, there are quite a few women who voluntarily accepted suffering and martyrdom. Together with martyrdom in the first centuries, voluntary virginity and asceticism were widespread among Christians. Thus, women were not only active disseminators of the new teaching, but they could achieve holiness on an equal footing with men.
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Веретенников, Макарий. "His Holiness Patriarch Joseph: Demise, Burial and Memory in History." Theological Herald, no. 1(40) (March 15, 2021): 178–93. http://dx.doi.org/10.31802/gb.2021.40.1.009.
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Цель исследования - описание последнего этапа жизни и посмертного почитания свт. Иосифа, патриарха Московского. С помощью сопоставления фактических сведений, почерпнутых из исторических источников, складываются в единую картину кончина, погребение и почитание предстоятеля. Показана роль царя Алексия Михайловича в отпевании и почитании памяти патриарха Иосифа. Таким образом, в статье подробно восстанавливается фрагмент истории Русской Православной Церкви. The purpose of the study is to describe the last stage of life and posthumous veneration of St. Joseph, Patriarch of Moscow. By comparing factual information gleaned from historical sources, they form a single picture of the demise, burial and veneration of the primate. The role of Tsar Alexei Mikhailovich in the funeral service and veneration of the memory of Patriarch Joseph is shown. Thus, the article reconstructs in detail a fragment of the history of the Russian Orthodox Church.
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Morris-Chapman, Daniel J. Pratt. "John Wesley and Methodist Responses to Slavery in America." Holiness 5, no. 1 (June 16, 2020): 37–58. http://dx.doi.org/10.2478/holiness-2019-0003.
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AbstractJohn Wesley considered the slave trade to be a national disgrace. However, while the American Methodist Church had initially made bold declarations concerning the evils of slavery, the practical application of this principled opposition was seriously compromised, obstructed by the leviathan of the plantation economy prominent in this period of American history. This paper surveys a variety of Methodist responses to slavery and race, exploring the dialectical germination of ideas like holiness, liberty and equality within the realities of the Antebellum context.
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Widok, Norbert. "Droga dążenia do świętości według Klemensa Rzymskiego." Vox Patrum 57 (June 15, 2012): 727–35. http://dx.doi.org/10.31743/vp.4168.
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The third successor of St. Peter on the see of the Roman ecclesiastic community, Clement of Rome, is the author of a letter addressed to the believers in Corinth. The content of this letter offers an essential witness concerning the problems in the initial stage of the history of the Church, especially in relation to its small particle in Corinth. One of the issues discussed by Clement is encouragement for the effort of inner perfection, i.e. holiness. His offer directed to the Corinthian community contains several stages which a Christian should undergo. The ascent to holiness, according to the Bishop of Rome, starts with acknowledgement of one’s guilts. This is a condition and basis for the next stage, i.e. penance and conversion. The final stage is built on the theological virtues of faith and hope. The concept of achieving holiness, offered by Clement of Rome, is close to other witnesses of that epoch: Didache and the letters of Ignatius of Antioch.
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Antonov, Konstantin M. "Why does the church need religious studies?" Issues of Theology 2, no. 4 (2020): 576–602. http://dx.doi.org/10.21638/spbu28.2020.404.
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The article, addressed to those involved with church education and science, as well as participants of the religious studies scientific community, offers a set of arguments in favor of the development of academic religious studies as an educational and research practice in higher educational institutions of the Church. The author describes his vision of the problematic situation in the field of scientific disciplines that study religion and indicates the traditional nature of the Church’s appeal to secular humanitarian knowledge. From the point of view of the categories of the ‘existing — ought’ and ‘general — individual,’ the mutual relationship of theology and religious studies as related disciplines is clarified. The author identifies a set of subject areas, specific goals and tasks, of research in the field of religious studies, which are significant for the Church and their potential customers-consumers in the Church. The forms of its interdisciplinary interaction with theological knowledge are discussed. According to the author, religious studies, on the one hand, have their own value, and, on the other hand, they can result in concrete benefits in the analysis of problematic situations that need effective resolution. In this perspective, the subject matter of religious studies is structured in the form of a system of concentric circles: Holiness, manifested in people and artefacts, Church hierarchy (bishops, priests, monks), Church laity, Orthodox by self-determination, traditional religions, non-conventional religiosity, history and the current state of religion in general. In conclusion, the main functions of religious studies knowledge within the framework of Church life are highlighted: research, education, expert consulting, missionary and apologetic. The general characteristic features of this knowledge is proposed. The question is raised about the relationship between the academic and ecclesiastical aspects in the process of obtaining it in the perspective of its validity. The author criticizes the popular idea of “Orthodox religious studies”, discusses various forms of interaction between Church and secular scholars, opportunities for non-authoritarian forms of interaction between the Church hierarchy and the hierarchy within the Church’s scientific community, and justifies the need to increase the number of research and educational religious institutions (departments, research centers) in the Church.
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Creech, Joe. "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History." Church History 65, no. 3 (September 1996): 405–24. http://dx.doi.org/10.2307/3169938.
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As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earthquake “was surely the voice of God to the people on the Pacific Coast.” Bartleman indeed witnessed such a revival, for in early April 1906, this “Latter Rain” outpouring had begun to fall on a small gathering of saints led by William J. Seymour, a black holiness preacher. At a vacant AME mission at 312 Azusa Street, countless pentecostals received the baptism of the Holy Spirit evidenced by speaking in other tongues—a “second Pentecost” replicating the first recorded in Acts 2. Bartleman, who also experienced this, would soon become integral to the revival's growth by reporting the events at Los Angeles within a vast network of holiness and higher life periodicals. As during other religious awakenings, such reports not only generated the perception of widespread divine activity but also provided an interpretive scheme for understanding the meaning of such activity. For Bartleman, Azusa was the starting point of a worldwide awakening that would initiate Christ's return. He reported: “Los Angeles seems to be the place, and this the time, in the mind of God, for the restoration of the church to her former place.”
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Nel, M. "Die ontwikkeling van die leerstelling van Goddelike genesing in die Apostoliese Geloof Sending van Suid-Afrika: Enkele kerkhistoriese perspektiewe." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 277–91. http://dx.doi.org/10.4102/ve.v14i2.1073.
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The development of the doctrine of divine healing in the Apostolic Faith Mission of South Africa: some church historical perspectives In this study attention is given to the development of the doctrine of divine healing in the A.F.M of S.A., starting with its historical roots found in the holiness and revivalistic movements of the nineteenth century. A description of the preaching of the doctrine in the A.F.M of S.A. through the eighty five years of its history follows.
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Gros, Jeffrey. "Ecumenical Connections across Time: Medieval Franciscans as a Proto-Pentecostal Movement?" Pneuma 34, no. 1 (2012): 75–93. http://dx.doi.org/10.1163/157007412x621725.
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Abstract In the long course of Christian history there have been many expressions of the action of the Holy Spirit in renewing the Christian Church through a variety of renewal movements. Two such movements are the twentieth-century Pentecostal movement and the thirteenth-century Franciscan movement. While there is no specific historical link one with the other, there are resources in the older movement, with its concern for direct human experience of Christ, its return to biblical poverty, a hope of renewing the church by a restoration of biblical holiness, its experience of gradually integrating its radical view of the end of time with the institutional church, and its impulsive missionary outreach, that offer many lessons for the newer movement as it serves worldwide Christianity.
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Melnik, Sergey. "JOINT RUSSIAN-IRANIAN COMMISSION FOR THE DIALOGUE “ORTHODOXY-ISLAM”: HISTORY AND BASIC PRINCIPLES OF INTERRELIGIOUS COOPERATION." Russia and the moslem world, no. 2 (2022): 100–115. http://dx.doi.org/10.31249/rmw/2022.02.09.
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The article reviews the activities of the Joint Russian-Iranian Commission for the Dialogue “Orthodoxy-Islam”. The Commission was established in 1997 with the direct participation of the Chairman of the Department for External Church Relations, Metropolitan Kirill of Smolensk and Kaliningrad (the future His Holiness Patriarch of Moscow and All Russia). The meetings of the Commission were held with a frequency of about once every two years alternately in Moscow and Tehran. The history of past meetings, the topics discussed are described, and excerpts from joint statements following the results of the meetings are given. The activities of the Commission are analyzed in the context of different types of interreligious dialogue.
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Roper, Lyndal. "Sexual Utopianism in the German Reformation." Journal of Ecclesiastical History 42, no. 3 (July 1991): 394–418. http://dx.doi.org/10.1017/s0022046900003365.
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When the first clerical marriage took place in defiance of church law, the Reformation embarked on a course which involved far more than mere tinkering with the moral regulation of the priesthood. Clerical marriage necessitated a reconsideration of one of the oldest Christian conundrums, the relationship between the holy and the body. Now that a life of celibacy was no longer mandatory for the clergy, and sexual abstinence was no longer considered to be the estate most pleasing to God, reformers had to build a new accommodation between sexuality and the sacred. Sexual renunciation and holiness, once indivisible, had been riven apart.
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Vinogradov, Andrey Yu. "The Features of Boris and Gleb Festivals in the Light of Byzantine Tradition." Slovene 1, no. 2 (2012): 117–34. http://dx.doi.org/10.31168/2305-6754.2012.1.2.7.
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The present paper analyses the liturgical structure of the translation of SS. Boris and Gleb’s relics in 11th–12th centuries. All four feasts had a different structure: a one-day or two-day feast, with or without the consecration of the church. In two of three cases (under Yaroslav the Wise and in 1115), the consecration of the church in Vyshgorod was done next to the very relics of the holy princes themselves. The choice of the feast’s structure depended on the Greek metropolitan. This is particularly clear in the case of the third translation (1072), when the metropolitan, doubtful of the princes’ holiness, consecrated the church using other relics, and then transferred the relics of the princes into the already-consecrated church.
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Schneider, A. Gregory. "A Conflict of Associations: The National Camp-Meeting Association for the Promotion of Holiness Versus the Methodist Episcopal Church." Church History 66, no. 2 (June 1997): 268–83. http://dx.doi.org/10.2307/3170658.
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Hiram Mattison was fighting mad. Some of the holiness people in the Methodist Episcopal church had pulled a fast one. Early in 1867 the New York Preachers' Meeting had hosted a series of speeches on the question, “What are the best methods for promoting the experience of perfect love?” The discussion had been, in the words of one participant, “lengthy and pungent.” Mattison, a seminary professor and long-time opponent of the holiness movement, had weighed in with his professional theological polemics against the movement's doctrine and methods of promotion. He had expected that all the speeches would be published in a single volume. But the proponents of perfect love surreptitiously had withdrawn their manuscripts from the Methodist book room and had them published and copyrighted on their own. The original plan to publish a two-sided debate had been thus defeated, and the advocates of perfect love had scooped their opposition. What a move for people who professed to have attained Christian perfection, said Mattison. It must have paid well, he added, for three editions had been issued in just a few weeks.
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Bukalski, Sławomir. "Marital dialogue and dialogue with God in the lives of saints. Luigi and Maria Quattrocchi and Louis and Zelia Martin." Kwartalnik Naukowy Fides et Ratio 46, no. 2 (June 28, 2021): 357–96. http://dx.doi.org/10.34766/fetr.v46i2.784.
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The question of marital dialogue and relationship with God in the lives of Luigi and Maria Quattrocchi and Louis and Zelia Martin is the main research problem addressed in this paper. Both married couples were the first to be beatified and canonised in the history of the Catholic Church. The marital relationship is here approached from a psychological perspective while the relationship with God is analysed from a theological perspective.
In order to study the aforementioned research problem, the author analyses letters or diaries of the saint couples and testimonies of their family members and friends. Dialogue with another human being (a spouse) and dialogue with God allowed them to pursue holiness in a consistent and conscious way.
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Sukina, Lyudmila B. "SAINT & HISTORICAL FIGURE. “DUAL PURPOS” MONUMENTS IN THE CULTURE OF MEMORY OF NEW RUSSIA." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 2 (2022): 10–29. http://dx.doi.org/10.28995/2686-7249-2022-2-10-29.
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Sculptural monuments to saints are a characteristic phenomenon of the religious and cultural landscape in new Russia. They have already become a mass tradition and moreover strategies of social interactions with monuments characteristic of the current urban environment have spread to them. The latter circumstance is recorded, among other things, in the latest scientific research of urban folklore and anthropology. The article deals with one specific group of monuments to saints which has not yet received special attention. These are monuments to secular persons who were awarded holiness after death, sometimes even after a long period of time. As a rule, these are statesmen or military leaders who have played a significant role in the history of Russia. Many of such monuments combine the features of a civil monument to the hero or the city and of an object of religious worship, accompanied by appropriate symbols and attributes. That combination allows them to perform the functions of ‘dual purpose’: they are used both as ‘Memory space’ in rituals associated with the formation of a certain historical identity and in Orthodox religious ceremonies. Such a duality is expressed not only in the mixing of elements of secular and church commemoration in the public consciousness, but also manifests itself in individual piety in which the representations of the ‘holiness’ of a particular historical person are transferred to the sculptural image.
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Bronner, Edwin B. "Moderates in London Yearly Meeting, 1857–1873: Precursors of Quaker Liberals." Church History 59, no. 3 (September 1990): 356–71. http://dx.doi.org/10.2307/3167744.
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The Religious Society of Friends, or Quakers, which originated in England in the middle of the seventeenth century, has gone through many changes. After the exuberant, expansive early years, most Friends entered a period of quietism, in which they waited patiently for divine direction and largely withdrew from the society around them. At the beginning of the nineteenth century the majority of Friends on both sides of the Atlantic embraced the evangelical movement which had taken hold in both the Anglican church and the newer Methodist denomination. While some Quakers were caught up in such ultra-evangelical activities as revivals and the holiness movement, others turned away and accepted the new liberalism which appeared in Protestantism.
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Aleksandrova-Chukova, L. K. "His Holiness Patriarch Sergius, Metropolitan Gregory and the Theological Schools of the Moscow Patriarchy from 1944 to 2024." Orthodoxia, no. 2 (May 14, 2024): 174–205. http://dx.doi.org/10.53822/2712-9276-2024-2-174-205.
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The article commemorates two significant events marking the 80th anniversary of the Russian Orthodox Church in 2024: the passing of His Holiness Patriarch Sergius and the establishment of the first theological schools in Moscow during the Soviet era. The question of establishing theological schools was raised by Patriarch Sergius following the Council of Bishops in 1943 and his subsequent election as patriarch. These schools were inaugurated just a month after his passing. It’s emphasized that the swift preparation for the opening of the Theological Institute and Theological and Pastoral courses was facilitated by the quarter-century journey of the patriarch’s long-time faithful colleague, Archpriest Nikolay Chukov (Archbishop Gregory of Saratov and Stalingrad), who authored the project for spiritual educational institutions of the Moscow Patriarchate. He had substantial experience in establishing and overseeing higher theological institutions in Petrograd-Leningrad from 1920 to 1925. For the first time, a diary detailing the activities of Archpriest Nikolay Chukov is published in the appendix. His endeavors, undertaken with the support of Metropolitan Sergius and the Synod from 1928 to 1930, aimed to establish a Theological Institute in Leningrad. Unfortunately, his plans were thwarted by his arrest in 1930. The entries in the published diary confirm Olga Vasilyeva’s assertion that Metropolitan Sergius’ interview, which sparked widespread protests due to its denial of Church persecution in the USSR, was a quid pro quo for allowing him to submit a memo to Pyotr Smidovich. One of the memo’s points emphasized the necessity of opening a theological school. This memo played a pivotal role in obtaining permission, which, in turn, significantly hastened the process of opening theological schools in Moscow in 1943–1944. The article concludes with excerpts from books and articles by a professor from the Department of Church History at Saint Petersburg Theological Academy. This academic offers a negative and ironic assessment of both the ascetic work of Metropolitan Gregory of Leningrad and Novgorod, and the martyrdom of Patriarch Sergius, who endured humiliation primarily to preserve a legalized church organization, which was essential for the establishment of theological schools within the Patriarchate. This aspect became particularly significant when considering the pivotal choice by the authorities between the patriarchal Church and the Renovationists in 1943.
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Pearson, Timothy G. "“I Willingly Speak to You about Her Virtues”: Catherine de Saint-Augustin and the Public Role of Female Holiness in Early New France." Church History 79, no. 2 (May 18, 2010): 305–33. http://dx.doi.org/10.1017/s0009640710000053.
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On July 11, 1666, the new cathedral in the French colonial capital at Quebec was finally consecrated by the vicar apostolic of New France, Msgr. François de Laval. Catherine de Saint-Augustin, a nursing sister who belonged to the Hôtel-Dieu de Québec, described the elaborate ceremony in her journal. The celebrants in their regalia made three trips around the church sprinkling holy water and chanting prayers before they came to the main door. After striking the door three times with a cross, “to signify the power of Jesus Christ, sovereign bishop of the Church,” they entered, and majestically processed toward the high altar. Upon the altar sat four candles, which signified “that Catholics (have) spread to the four corners of the world.” In the middle of these was a single cross, “that of Our Lord,” which symbolically linked the entire Church throughout the world to its (European) center—“au milieu du monde.” Following a number of minor rites including lessons and responses, the bishop circled the altar seven times sprinkling its base with holy water. The relics of saints were interred within it, and the church was dedicated to the holy trinity—the new seat of a new bishop in a “New” World.
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Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (May 27, 2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.
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This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mechanism to explain their plight as refugees and a means by which to heal from decades of suffering. Additionally, a narrative has emerged in which they believe themselves to be a “Chosen People” who found redemption and healing in the refugee camps by embracing the revival spirit. Many Anglican returnees further believe they have been “chosen” to bring healing and reconciliation, through the revivalist tradition, to post-genocide Rwanda. While the return of the Revival tradition in the post-genocide Anglican Church offers potential benefits for Rwanda's reconciliation and recovery, the church must also abandon its apolitical inclinations and challenge the ruling regime in the name of truth, democratization, and justice.
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Bryant, Joseph M. "Decius & Valerian, Novatian & Cyprian: Persecution and Schism in the Making of a Catholic Christianity - Part II." Athens Journal of History 9, no. 2 (March 10, 2023): 159–84. http://dx.doi.org/10.30958/ajhis.9-2-2.
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In Part I of this study, the Decian Persecution and the crisis of mass apostasy it provoked within mainstream Christianity was identified as a “turning point” moment in the history of the ancient Hellenistic-Roman world. A negotiated decision by moderate and pragmatic bishops to overturn the established ban on the pardoning of apostates incited a major schismatic rupture, as disciplinary hardliners and traditionalists promptly formed an oppositional communion dedicated to full compliance with the purity requirements contained in scripture. Here, in Part II, we will show how Catholics and Katharoi were caught up in a “schismogenic” process of bilateral transformation, their identities adaptively refashioned over the course of intense polemical struggle that had the decisive effect of accelerating and deepening the Catholic embrace of penitential lenity. Thus fortified by a new pastoral-disciplinary regime that restored grievous sinners to sanctity and brought the prospects of eternal salvation within reach of those less capable of sustained zeal and holiness, the Church/Orthodox Church would experience significant membership growth in ensuing decades, setting the stage for the fateful compact with Empire that lay in its future.
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Predko, Olena, and Liudmyla Shashkova. "HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І ON THE SPIRITUAL IMPERATIVES OF ORTHODOX THEOLOGY." Sophia. Human and Religious Studies Bulletin 19, no. 1 (2022): 33–38. http://dx.doi.org/10.17721/sophia.2022.19.7.
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The article notes that spirituality in Orthodoxy is understood actively, as spiritual life, as the experience of the church community. Moreover, the theological concept of spirituality of Bartholomew I unfolds on the following levels: etymological (spirituality is directly related to breathing, with the quality of a person, without which its existence is impossible); life-meaningful (contextual meanings, in which the process of combining the history of the concept with the history of discourse, their comprehension and rethinking in the transcendent dimension is traced); practical-spiritual (spiritual and preaching activity, the process of moral teaching, the organization of life in accordance with the "Christian science of life"). The relationship between spirituality and personality is emphasized (its components are mystery, freedom, relationship, integrity). Priority in the structural hierarchy of spirituality is the moral and ethical principle, which acts as an indicator. It determines the fullness of social and individual existence since morality is one of the main mechanisms not only for regulating relations but also for the "spiritualization" of a person, on which depends his existential experience. Attention is paid to religious practices, in particular prayer, its spiritual connotations. In the state of prayer, a person tries to build his "Self" to the level of the Other, but at the same time to remain himself. If in this goal-setting process he ceases to hear a response addressed to his unique self, in this case, the prayer loses its dialogical nature. It is emphasized that, according to Ecumenical Patriarch Bartholomew І, spirituality, firstly, acts as a way of God's activity; secondly, it is closely related to the level of development of mental life, of a certain culture of feelings; thirdly, spirituality is recognized as a value that is the property of spiritual freedom, in which the human, the individually unique is combined with the divine, the universal; fourthly, it is the crystallization of the ethical-value core and anthropological-communicative meaning of certain religious practices; fifthly, the "code of spirituality" permeates all spheres of human existence, in which a person is affirmed both existentially and individually.
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Dunaevskiy, Evgen. "SYMBOL AS A SEMANTIC UNIT IN THE ARCHITECTURAL-SPATIAL STRUCTURE OF SACRED COMPLEXES (ON THE APPLICATION OF THE SYMBOLIC INTERPRETATION FOURTEEN STATIONS OF JESUS CHRIST)." Problems of theory and history of architecture of Ukraine, no. 21 (May 2021): 125–41. http://dx.doi.org/10.31650/2519-4208-2021-21-125-141.
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The article is devoted to the meaning of the symbols of the sacred landscapes of temple complexes, the reflection of the influence of symbols on the spiritual state of a person who is on its territory. The author of the article reveals the meaning of the symbolism of church architecture, it, unlike all other objects of architecture, is characterized by content and structure that cannot be described only in rational terms, but bear symbolic, spiritual content, are distinguished by a sacred character and are called upon to express holiness and spirituality. Much attention is paid to the concept of a sacred landscape, because the main axis of the article is precisely the development of "Stations of Jesus Christ" in the architectural and spatial structure of sacred complexes. Various opinions are given on the essence of the sacred landscape, the author of the article cited both material and profane foundations of interpretation, and a spiritual type of justification for this issue, which gives a wide range of understanding of the issue. The author acquaints readers with the history of the fourteen stops of Jesus Christ, which make up Holy Week before the main event for believers - Easter. Also, gives a summary of each of the "stops" (stations). This article presents tables that indicate the symbolic images in each station and a description of the architectural and spatial solutions proposed by the author. In the article, the author has developed and created models (using 3ds Max - software for modeling and visualization), which clearly illustrate the stops. With the help of elements of landscape architecture, the sacred meaning and spiritual content is conveyed, the holiness and spirituality of the place is expressed.
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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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Breen, James O. "Health in Need of Healing: Church History as a Road Map for Future Evangelization in Medicine." Linacre Quarterly 87, no. 4 (April 13, 2020): 444–50. http://dx.doi.org/10.1177/0024363920916275.
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Western medicine developed as an expression of Christian charity and played a large role in the growth of the early church. Despite its original foundation in Christian moral principles, modern medicine has deviated from its origins. The principles of human dignity, solidarity, and subsidiarity have been subjugated to a materialist and transactional construct that forms the basis of the contemporary medical delivery and financing systems. The dehumanization of both healthcare practitioners and patients by the partnership of governmental and corporate entities, and the use of health care as a political instrument, has debased the original mission of the medical profession and represents an affront to the principles of Catholic social teaching (CST). This essay explores the ways in which the US medical delivery and financing systems violate the principles of CST by means seldom recognized due to the inurement of the public and medical professionals. By examining the prevailing healthcare model through the lens of CST, the author illustrates the ways in which CST principles are systematically violated. This analysis serves as the foundation of a Catholic response to the question of how faithful Christians might live out their calls to holiness through the exercise of their professional vocations. A vision of an invigorated model of medicine as vocation, along with illustrative examples, is presented. By exemplifying the principles of human dignity, solidarity and subsidiarity in health care, Christians can seize a golden opportunity for evangelization by rearticulating the historical spiritual mission of Western medicine.
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Scott, Karen. "St. Catherine of Siena, “Apostola”." Church History 61, no. 1 (March 1992): 34–46. http://dx.doi.org/10.2307/3168001.
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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
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Jaffelin, Emmanuel. "El olvido de la 'sophia'." Revista de Filosofía 21, no. 2 (December 26, 2022): 133–44. http://dx.doi.org/10.21703/2735-6353.2022.21.02.09.
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The philosophy is a discipline that is not a science and that is unfamiliar to the general public who sees in it a form of original reflection. To understand this originality,you have to remember of the beginning of the history of philosophy which, from the end of Antiquity, gave up his first goal, namely wisdom. From Emperor Justinian who closed all schools of philosophy in 533 AD, philosophy has survived while remaining a discourse (logos) disconnected from its action ; However, this action was sophia (wisdom). Consider then that Philosophy has been dead for 15 centuries and that the philosophers have survived by submitting to the authority in place, first to Theocracy and therefore to the Church, then to the State and therefore to Public Education. In the first case, philosophers are more interested in Faith and Holiness than in meditation and wisdom ; in the second case, they prefer to teach and write rather than dialogue to develop a peaceful way of life. Philosophy has strayed from it’s goal – Wisdom. It is therefore a question of reviving Philosophy by reopening schools which teach a wisdom
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Ziółkowska, Marta. "Podstawy i elementy formacji chrześcijańskiej według Leona Wielkiego." Vox Patrum 60 (December 16, 2013): 525–34. http://dx.doi.org/10.31743/vp.4006.
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The pontificate of Leo the Great (440-461) was one of the longest in the history of the Church. Since his days as Pope were difficult and complicated, Leo’s part in the civil and political events of the Roman Empire was significant. That time was also characterized by continuous christological debates and controversies in which Leo’s voice as that of the head of the Catholic Church was decisive. He considered it his fundamental duty to strengthen Christian faith through formation and spiritual direction of the faithful. It also involved the formation of Christian character. His Sermons clearly testify to St. Leo’s fundamental role as a spiritual guide who strives for the salvation of the souls of those who are called to perceive their earthly lives in the proper manner. This paper offers a detailed analysis of Sermons delivered on various occasions, including Advent, Lent or Ember days which were for Pope Leo an occasion for a systematic exercise of his responsibilities. The first part of the paper deals with Leo’s conception of the basis and goals of spiritual formation in the 5th c. The second part sets forth the main elements of the formation programme. Consequently, the ancient concept of Christian formation has been presented here with its practical adaptations as implemented in daily striving for holiness.
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Porterfield, Amanda. "Women's Attraction to Puritanism." Church History 60, no. 2 (June 1991): 196–209. http://dx.doi.org/10.2307/3167525.
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In 1566 when the Puritan ministers John Gough and John Philpot were suspended from their pulpits and banished from London for their refusal to wear the white outer robe, or surplice, marking their special holiness as priests of the church, a crowd of more than two hundred women gathered at London Bridge to cheer them on as they left the city. As Gough and Philpot crossed the bridge, the women pressed bags of food and bottles of drink on them, all the while “animating them most earnestly to stand fast in the same their doctrine.” That same year, when John Bartlett was also ordered to step down from his pulpit in London for refusing to wear the surplice, sixty women assembled at the home of his bishop to protest the suspension. Such demonstrations of women's support for Puritan ministers were not isolated events. As the historian of Elizabethan Puritanism Patrick Collinson asserted, “it was the women of London who occupied the front line in defence of their preachers, and with a sense of emotional engagement hardly exceeded by the suffragettes of three and a half centuries later.”
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Paczkowski, Mieczysław Celestyn. "Wczesnochrześcijańska symbolika o charakterze ponerologicznym. Wybrane przykłady." Vox Patrum 59 (January 25, 2013): 39–65. http://dx.doi.org/10.31743/vp.4014.
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Ponerology is devoted to the study of evil in its different aspects. Indeed, also in the early Church it was created a kind of ponerological symbolism. This short study analyses some of these significant traditionally interpreted symbols. In the Christian symbolism holiness is full of fragrance, however the demons and sins emit a terrible odor. The symbolic value of darkness covers the negative aspects of human ignorance, evil, disbelief, danger and death. The fire represents not only illumination and light, but it has the punitive value. The serpent is first mentioned in connection with the history of the temptation and fall of the humanity. In the Christian tradition the serpent or the „dragon” represents Satan, the malicious enemy. Babylon symbolizes all that is worldly and fell away from God. St. Augustine sees the world in which he lives as a mixture of the city of confusion and the city of heaven (Jerusalem). In the ponerological symbolism appears Amalek. The Fathers equated them with passion or evil. The faithful of Christ always fights against him. In Origen this approach is much more clearly defined in his explicitly spiritualizing reading. The ponerological symbolism of the ancient Christian literature contained a moral or religious lessons or allegories.
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Sakkas, Hercules, and Panagiota Spyropoulou. "The legacy of Saint Luke (Valentin Felixovich Voyno-Yasenetsky) to medical sciences." History of science and technology 11, no. 1 (June 26, 2021): 68–83. http://dx.doi.org/10.32703/2415-7422-2021-11-1-68-83.
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Saint Luke, Archbishop of Simferopol and Crimea (1877‒1961), was born Valentin Felixovich Voyno-Yasenetsky in Kerch, Crimea. He served as an outstanding physician and Academic Professor of Topographic Anatomy and Operative Surgery at Medical School of Tashkent University. He worked extensively on the fields of surgery, regional anesthesia, pyogenic infections, ophthalmology, neurosurgery, oncology, orthopedics, otorhinolaryngology, gynecology, urology, and dentistry, often under difficult circumstances. He performed a wide variety of operations, from minor outpatient procedures to extremely complicated ones, followed by extensive inpatient management and treatment of ailing individuals. He published numerous research articles and books. His most acclaimed monograph entitled “Essays on the surgery of pyogenic infections” (“Sketches of purulent surgery”), focused on the broad field of surgery with special reference to the pyogenic infections and served as a reference tool and guide book for the next generations of physicians. The Stalin Prize was the highest professional honor awarded to Valentin Felixovich Voyno-Yasenetsky by the Soviet state in recognition of his contribution to science. Voyno-Yasenetsky was a blessed physician who had a major influence on both patients and colleagues, due to his fundamental ethical principles and values based on Christian beliefs. His life and scientific work have been an example of the practical unity of scientific truth and religious faith. He was ordained to the diaconate and priesthood, until he elevated to the ranks of Bishop and Archbishop. He was arrested and subsequently exiled for his religious beliefs and his glorification by the Orthodox Church as Saint Luke was held in Russia in 2000, as a recognition of God’s holiness manifesting in his life. Saint Luke received an honorable place in the history of Medicine and the Eastern Orthodox Church. The present study aims to highlight key elements of his life and his scientific contributions.
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Paddison, Angus. "P. T. Forsyth, Scripture, and the Crisis of the Gospel." Journal of Theological Interpretation 1, no. 2 (2007): 129–45. http://dx.doi.org/10.2307/26421313.
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Abstract This article examines P. T. Forsyth's theological interpretation of Scripture. Scripture for P. T. Forsyth (1848–1921) is a sacramental agent of the gospel, and the NT writings are decisively incorporated within the redemptive activity of God in Christ. Forsyth's location of authority in the gospel conveyed by Scripture allows him considerable flexibility in relation to two alternative sources of authority: biblical scholarship and biblical infallibility. An ecclesial reading of Scripture is beholden neither to the rationalism of the academy nor to mechanical theories of verbal inspiration. A church resourced by what Forsyth termed the "positive gospel" will read Scripture with decisiveness and litheness, giving space for the lively activity of the Spirit upon the Word. Moreover, the cross is the one superhistoric principle capable of interpreting all history and human action. The essay then turns to the Jesus that Forsyth encounters in his preaching of John 12 and John 16. Forsyth's powerful reading of the NT reinvigorates John's language of judgment, conviction, and sin. The holiness of the Son moving through the world and dying on the cross is the crisis of the world and accomplishes the sinful world's reconciliation with the holy Father. Forsyth's consistently theological interpretation demonstrates the potential of a theologian's immersing herself in Scripture and concentrating on the resources of the gospel.