Relevant bibliographies by topics / Melkite Church in Australia

Academic literature on the topic 'Melkite Church in Australia'

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Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Melkite Church in Australia"

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Neveu, Norig. "Between Uniatism and Arabism." Social Sciences and Missions 32, no. 3-4 (November 12, 2019): 361–92. http://dx.doi.org/10.1163/18748945-03203016.

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Abstract In the Emirate of Transjordan, the interwar period was marked by the emergence of the Melkite Church. Following the Eastern rite and represented by Arab priests, this church appeared to be an asset from a missionary perspective as Arab nationalism was spreading in the Middle East. New parishes and schools were opened. A new Melkite archeparchy was created in the Emirate in 1932. The archbishop, Paul Salman, strengthened the foundation of the church and became a key partner of the government. This article tackles the relationship between Arabisation, nationalisation and territorialisation. It aims to highlight the way the Melkite Church embodied the adaptation strategy of the Congregation for the Oriental Churches in Transjordan. The clergy of this national church was established by mobilising regional and international networks. By considering these clerics as go-between experts, this article aims to decrypt a complex process of territorialisation and transnationalisation of the Melkite Church.
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Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (August 2008): 421–43. http://dx.doi.org/10.1017/s0020743808081002.

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On 10 June 1738 Maria Qari wrote her Catholic Melkite bishop, Athnasius Dahhan, an emphatic letter rejecting the authority of the Melkite church to impose the Eastern rite Rule of Saint Basil upon her and her fellowʿabidāt(devotees). She unequivocally states, “It is important that your Excellency knows once and for all that I will only adopt the Augustinian Rule with the Ordinances of Saint Francis de Sales. I will not become a nun under any other circumstances, for God has called me to be free from all that binds my spirit, and I will not accept any oversight [from the Melkite church] . . . Four Jesuit missionaries are in agreement with me on this point.” This is but one missive in a voluminous record of equally rancorous discourses that spanned the better part of two decades (1730–48) and entangled the ten Aleppan devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican.
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O'MAHONY, Antony. "Louis Massignon, the Melkite Church and Islam." ARAM Periodical 20 (December 31, 2008): 269–97. http://dx.doi.org/10.2143/aram.20.0.2033133.

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Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church." Downside Review 135, no. 1 (January 2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.

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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.
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Maggiolini, Paolo. "Changes and Developments of the Latin Patriarchate and the Melkite Catholic Church in the Post-Great War Lands of Palestine and Transjordan." Social Sciences and Missions 32, no. 3-4 (November 12, 2019): 239–80. http://dx.doi.org/10.1163/18748945-03203015.

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Abstract Reconsidering the relationship between the Latin Patriarchate of Jerusalem and the Melkite Catholic Church, the paper aims to analyze the changes and developments of the Catholic Church’s presence in post-World War I Palestine and Transjordan. It specifically examines how the dialectic and debate on the issue of Arabization and Latin-Melkite competition during the Mandate period went beyond the traditional inter-Church rivalry, epitomizing the progression of a complex process of reconfiguring the Catholic ecclesiastical and missionary presence in the Holy Land in efforts to amalgamate and harmonize its “national-local” and “transnational” scopes and characters. The paper will specifically look at the local Catholic dimension and its religious hierarchies to understand the logic behind their positioning in regard to such issues. This perspective makes it possible to reveal how local religious Catholic leaderships (of both the Latin Patriarchate and Melkite Catholic Church) sought to interpret and promote the reconfiguration of their respective Church and religious community organizations and structures in these two lands during the Mandate. The intra-Catholic perspective will help us understand how intra-denominational as well as inter-denominational competition acted as tools for missionary, ecclesiastical and community development as well as a catalyst of change, anticipating most of the issues that still characterize the complex position and condition of the Church in this territory.
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CHRYSOSTOMIDES, ANNA. "Creating a Theology of Icons in Umayyad Palestine: John of Damascus’ ‘Three Treatises on the Divine Images’." Journal of Ecclesiastical History 72, no. 1 (August 20, 2020): 1–17. http://dx.doi.org/10.1017/s002204692000007x.

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John of Damascus (c. 655–745) is a striking figure in church history as a defender of icon veneration and as a Church Father who maintained Byzantine Orthodoxy despite living under Muslim rule. His life amongst Muslims and his association with the Umayyad Melkite Christian community, the Christian Church which attempted to maintain an adherence to Byzantine Orthodoxy after the Arab conquest, is often associated with his defence of icons. However, most scholarship claims that his Three treatises on the divine images were written solely against Byzantine iconoclasm. This article provides a close reading of his Treatises focusing on themes which overlap with contemporary Jewish and Muslim debates on figurative images, arguing that John wrote his Treatises in an attempt to create a seminal Melkite theology on icons for both Byzantine and Umayyad Christians faced with iconoclastic arguments from all three Abrahamic faiths.
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Abou Ackl, Rand. "Kharetat al mousafer, an 18th-century proskynetarion of Jerusalem and The Holy Land from Saydnaia." Chronos 40 (January 6, 2020): 95–118. http://dx.doi.org/10.31377/chr.v40i.640.

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In this article, I discuss a proskynetarion icon of the Holy Land and Jerusalem, called the Kharetat al mousafer, located in Saydnaia Monastery in Syria. The relationship between pilgrimages and proskynetaria, which served as a tool of Christian propaganda, will be discussed with a focus on the Saydnaia proskynetarion as a case study, showing the way of the Melkite painter, Issa al-Qudsi depicted the Holy Land topography. In this icon, the Holy Sepulchre (Church of Resurrection) was also represented, opening a discussion around proskynetaria in Syria during the eighteenth century.
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Gołgowski, Tadeusz. "Początki Kościoła monofizyckiego w Egipcie." Vox Patrum 57 (June 15, 2012): 167–80. http://dx.doi.org/10.31743/vp.4125.

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The author presents the history of the Church of Egypt after the Council of Chalcedon (451), and trying to determine the final destruction of the unity of Patriarchate of Alexandria. At the beginning of the crisis were the decisions taken at the Council, but the process of creating a separate patriarchates (Melkite and Monophysite) in Egypt last long. Some researchers, such as William H.C. Frend, consider turning point in this process the death of the Emperor Justinian (565), while in the East began to create a separate Monophysite Church hierarchy. Such conclusions appear premature regards Egypt, although these may be correct with regard to Syria. It seems that the creation of two separate Christian Churches in Egypt take place in Egypt later, during the reign of Emperor Heraclius (610-641).
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Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (August 2008): 443a. http://dx.doi.org/10.1017/s002074380808135x.

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This article tells the story of ten Catholic women from Aleppo who, in the early part of the 18th century, sought to establish their own convent in the district of Kisrawan, Lebanon. Their project became the center of a conflict that entangled the devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican. Thus, their story is a prism through which to refract the relationships among gender, class, and religion in the Levant. In particular it sheds light on the role of gender in the construction of a “modern” Catholicism. I contend that modernization predates the 19th century in the Middle East and question the opposition of secularism and history versus religion and faith as an artifact of modernity
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Blau, Joshua. "A Melkite Arabic literary lingua franca from the second half of the first millennium." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 14–16. http://dx.doi.org/10.1017/s0041977x00028068.

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After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bedouin. These manuscripts are of great importance for the history of the Arabic language. Because Christians were less devoted to the ideal of the ‘arabiyya than their Muslim contemporaries, their writings contain a great many devi ations from classical Arabic, thus enabling us to reconstruct early Neo-Arabic, the predecessor of the modern Arabic dialects, and bridge a gap of over one thousand years in the history of the Arabic language.
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Dissertations / Theses on the topic "Melkite Church in Australia"

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Reeves, Elizabeth Ann, and res cand@acu edu au. "The Church First Called Christian: the Melkite Church of Antioch." Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp147.26072007.

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The Catholic Church is made up of many church communities of different rites, with the main classifications being the Roman rites and the Eastern rites of the Catholic Church. With the influx of migrants especially since the Second World War there has been growth in Australia, in the number of Catholics belonging to the many Eastern rites including Byzantine Catholics, Coptic Catholics and Chaldean Catholics. The Second Vatican Council documents encouraged members of the Catholic Church of the Latin traditions to know and understand the rich traditions of the Easterners so that the full manifestation of the catholicity of the Church and full knowledge of its divinely revealed heritage are preserved. One can ask how familiar are Catholics of the Roman rites with the beliefs, practices, liturgy, devotions and historical development of the other rites in the Catholic Church? The aim of this thesis is to give understanding about the Melkite Catholic Church in Australia. It takes the reader on a journey from Antioch in Syria to Australia in the third millennium, showing that the Melkites trace their roots to Antioch where believers were first called Christians. This thesis elaborates on who the Melkites are by firstly looking at the origins of this church community and thereby establishing the authenticity of this church community since it was established by the apostles and their co-workers, with the apostles being empowered by the Holy Spirit at Pentecost. The thesis enumerates the key aspects of the early church at Antioch including theology, liturgy and the structure of the church, with these findings being foundational for the Melkite Church in Australia today. The thesis describes worship in the Melkite Church with emphasis on the development of this worship especially for the sacraments of Baptism, Chrismation and the Eucharist. It explains important ritual, symbols, architecture and artwork and concluded that these express the key beliefs of this church community. The fundamental dogmas in the Melkite Church are the teachings on the Holy Trinity and the Incarnation. The thesis elaborates on these dogmas explaining how they were important in the early church at Antioch and how understanding of them was developed by important theologians revered in the Melkite Church, in previous eras and today. The Christian faith is a living faith. In writing this thesis the importance of Tradition for God’s revelation to His holy people is emphasised. In its study of the sacraments of Baptism, Chrismation and the Eucharist, the thesis was able to show that the celebration of these sacraments was linked to the early church at Antioch. It especially looked at what was happening at the time of St John Chrysostom at Constantinople. This time frame saw the beginning of the development of the Byzantine Rite. There is elaboration on the link between the Byzantine rite (the rite of the Melkites today) and the Antiochene liturgy. As well the thesis expounded on the understanding of the three fold ministry of bishop, priest and deacon at Antioch and the importance of the ordained ministry today. It concluded that the four sacraments discussed above were foundational in the early church and are essential in worship in the Melkite Church today. The thesis explained important details about the sacraments of Marriage, Penance and the Anointing of the Sick. It especially explained the development of the Sacrament of Penance. The thesis acknowledges the validity of all rites in the Catholic Church and concluded that encouragement must be given for the preservation of the various rites in the Church. This is important for the Eastern Church communities as they contain a rich heritage, which is an integral part of the Church of Christ. An important conclusion was that the development of the church at Antioch must be understood in the light of Tradition the living and lived faith, which passes on all that the church believes and celebrates in its worship of the Holy Trinity. The Melkite Church of Antioch was first called Christian.
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Dahdouh, George A. "The Melkite quest for Orthodox unity." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Schoof, Steven K. "Reaping the harvest for Christ in Australia." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Xia, Changhua. "Strategies of churches planting of Chinese Methodist Church in Australia." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Maximova, Galina, and res cand@acu edu au. "Russian Orthodox Music in Australia: The translation of a tradition." Australian Catholic University. School of Arts and Sciences, 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp217.04092009.

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For over 50 years the presence of Russian people has been significant in Australia and the Russian Orthodox Church has been established in 24 centers in all states and territories. The richness of the musical heritage of the Russian Orthodox Church is well known; it has a tradition extending over many centuries and one which embraces an enormous repertoire of various styles of chant together with a vast repertoire of polyphonic music, much of it by famous composers. At this point in time there has been virtually no documentation of the history and practice of Russian Orthodox liturgical music in Australia. There are three histories of the Russian church in Australia (Protopopov 1997, 1998, 1999) but the topic of music is not addressed. This is also true of Galina Zakrjevsky's history of St Nicholas Russian Orthodox Cathedral (1998). Studies of Russian immigration to this country include the dissertation by Maria Frolova (1996) and the book by Elena Govor (1997). While liturgical music is not a concern of these writers, their studies nevertheless provide useful background material for an investigation into Russian Orthodox Liturgical music as practised in this country. There are of course numerous studies of Russian church music, notably by Gardner (1980) and Morosan (1991). Their focus is understandably Russian and these books are essential for any understanding of the Australian experience of such liturgical music. This study thus seeks to document the practice of Russian Orthodox liturgical music in Australia from 1926 to 1999. The central research questions are: What is and has been the makeup of Russian Orthodox church choirs in Australia? What is the repertoire of these choirs? What training is available for choristers? To what extent have Australian choirs been able to maintain the traditions of Russian Orthodox liturgical music? What changes have taken place in performance traditions during the time of settlement? In order to achieve these aims there has been a heavy reliance on surveys by means of a questionnaire and interviews with choirmasters, choristers and clergy in five states. Extensive use has been made of archival sources and church magazines such as Word of the Church and Australiada: A Russian Chronicle. Material for a background study of Russian Orthodox music has been drawn from Secondary sources such as Gardner, Morosan, Brill, and Rasumovsky and for a background history of Russian Orthodox church in history of the Russian Orthodox church in Australia from 'A short history of the first Russian Orthodox parish in Sydney' by Soovoroff. For the discussion in Part 2: The Australian Scene special consideration has been given to four choirs: SS Peter & Paul's Cathedral (Sydney), St Nicholas Cathedral (Brisbane), St Nicholas Church (Adelaide), Holy Dormition Church (Dandenong), Holy Virgin Protection Cathedral (Melbourne), the reason being that these represent the different levels of choral standards in this country. Thus these embrace one choir of a large cathedral church, one of a moderately sized cathedral church, one of a very small cathedral church and one of a tiny parish church. The approach adopted involves an examination of the makeup of these selected choirs throughout the time frame of the study. This is followed by an analysis ofthe their repertoire, based on repertoire lists supplied by choir directors. Due to the paucity of source material and fading memories of informants, it has often been impossible to identify key persons by their name: only the surname and initial can be given.
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Connelly, James Timothy. "Ordained ministry as a second career : a study of attitudes and practices within the Anglican Church in Victoria and Tasmania." Monash University, Faculty of Arts, 2004. http://arrow.monash.edu.au/hdl/1959.1/5325.

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Lightbody, Margaret. "Financial managers in a church organisation : understanding their experience /." Title page, contents and abstract only, 2000. http://web4.library.adelaide.edu.au/theses/09PH/09phl7236.pdf.

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Claassen, Oliver J. Gauder J. Winston D. "A course for launching prospective church planters." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Long, Robert Douglas, of Western Sydney Nepean University, and Faculty of Education. "The development of themelic schools in Australia." THESIS_FE_XXX_Long_R.xml, 1996. http://handle.uws.edu.au:8081/1959.7/142.

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This thesis investigates a new kind of conservative Protestant schooling that emerged in Australia after 1962.Themelic schools developed out of a reaction to secular humanist trends which emerged after World War II. The author argues that these schools constitute a system which warrants greater research. Historical, philosophical and theological work is integrated with a considerable methodological basis in oral history. The research seeks to introduce the schools, clarify their theoretical positions, evaluate their theological and social position and offer criticism and recommendations regarding their educative value. One of the central arguments is that the themelic system of schooling is one of fear and confusion.It is argued that the themelic system is laden with numerous contradictions that have not been addressed and that the schools are reactionary, authoritarian and educationally limited. Some recommendations are made that address organisational and language issues. Though criticism offered is sometimes negative, the intended outcomes of the thesis are positive so as to help these schools establish better environments for education
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Dalseno, Michael Peter, and n/a. "Made in the Image of the Church: The Transmission of Church-Based Values." Griffith University. School of Curriculum, Teaching and Learning, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030731.102027.

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Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".
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Books on the topic "Melkite Church in Australia"

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Shammās, Yūsuf. The Melkite Church. [Jerusalem?: s.n., 1992.

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Descy, Serge. The Melkite Church: An historical and ecclesiological approach. Newton, Mass: Sophia Press, 1993.

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Catholic Church. Patriarchate of Antioch (Melchite). Almanac of the Melkite-Greek Catholic Church 1986. [Yonkers, NY: Educationsl Services], 1986.

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Introduction à l'histoire et l'ecclésiologie de l'Eglise melkite. Beyrouth, Liban: Editions Saint Paul, 1986.

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Kwaiter, Elias. A pioneer Melkite Parish on the shores of the Great Lakes in Cleveland. [Cleveland, Ohio: s.n.], 1996.

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Korolevsky, Cyril. History of the Melkite Patriarchates: (Alexandria, Antioch, Jerusalem), from the sixth century Monophysite schism until the present (1910). Fairfax, VA: Eastern Christian Publications, 1998.

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Anglicans in Australia. Sydney, N.S.W: UNSW Press, 2007.

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Dwyer, Barry. Catholics in Australia: Our story. Melbourne: Collins Dove, 1988.

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Bruce, Upham, ed. Congregationalism in Australia. Melbourne: Uniting Church Press, 2001.

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Thompson, Roger C. Religion in Australia: A history. Melbourne: New York, 1994.

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Book chapters on the topic "Melkite Church in Australia"

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Tong, Robert. "The Anglican Church of Australia." In The Wiley-Blackwell Companion to the Anglican Communion, 387–406. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch35.

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Bellamy, John, and Rosemary Leonard. "Volunteering Among Church Attendees in Australia." In Nonprofit and Civil Society Studies, 121–43. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-04585-6_7.

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Moore, Gerard. "In Touch Out of Touch: The Church and Reconciliation." In Indigenous Australia and the Unfinished Business of Theology, 113–28. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137426673_9.

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Hohmann, Gregory. "Loyalty to the emperor and change of rite What induced the Melkite Church to exchange the Syrian for the Byzantine tradition." In The Harp (Volume 13), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 49–56. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463233013-008.

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Lynch, Andrew P. "Negotiating Social Inclusion: The Catholic Church in Australia and the Public Sphere." In Global Catholicism in the Twenty-first Century, 127–42. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7802-6_10.

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Tehan, Mary C. "Church, Politics, Faceless Men and the Face of God in Early Twenty-First Century Australia." In The Changing World Religion Map, 83–96. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_3.

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Austin, Denise A. "“Flowing Together”: The Origins and Early Development of Hillsong Church within Assemblies of God in Australia." In The Hillsong Movement Examined, 21–37. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-59656-3_2.

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Turner, Bryan S. "Religion, State and Civil Society: Nation-Building in Australia." In Church-State Relations, 233–51. Routledge, 2020. http://dx.doi.org/10.1201/9781003070313-21.

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Turner, Bryan S. "Religion, State and Civil Society: Nation-Building in Australia." In Church-State Relations, 233–51. Routledge, 2020. http://dx.doi.org/10.4324/9781003070313-21.

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Thompson, Mark D. "The Church Of God And The Anglican Church of Australia." In 'Wonderful and Confessedly Strange', 223–44. ATF Press, 2006. http://dx.doi.org/10.2307/j.ctv11cvzn2.16.

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