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Relevant bibliographies by topics / Western Unitarian Christian Union

Academic literature on the topic 'Western Unitarian Christian Union'

Author: Grafiati

Published: 25 July 2024

Last updated: 27 July 2024

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Journal articles on the topic "Western Unitarian Christian Union"

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Blehl, Vincent Ferrer. "John Henry Newman and Orestes A. Brownson as Educational Philosophers." Recusant History 23, no. 3 (May 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.

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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.

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Midgley, Clare. "Cosmotopia Delineated: Rammohun Roy, William Adam, and the Calcutta Unitarian Committee." Itinerario 44, no. 2 (August 2020): 446–70. http://dx.doi.org/10.1017/s016511532000011x.

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AbstractThis article seeks to establish the value of the concept of cosmotopia to historians of intercultural connections through presenting a case study of the Calcutta Unitarian Committee, which was active between 1821 and 1828. In tandem, it aims to enhance understanding of the origins of one particularly sustained set of intercultural connections: the interfaith network which developed between an influential group of Hindu religious and social reformers, the Brahmo Samaj, and western Unitarian Christians. The article focusses on the collaboration between the two leading figures on the Committee: Rammohun Roy, the renowned founder of the Brahmo Samaj, who is often described as the Father of Modern India; and William Adam, a Scottish Baptist missionary who was condemned as the “second fallen Adam” after his “conversion” to Unitarianism by Rammohun Roy, and who went on to cofound a utopian community in the United States. It explores the Calcutta Unitarian Committee's activities within the cosmopolitan milieu of early colonial Calcutta, and clarifies its role in the emergence of the Brahmo Samaj, in the development of a unique approach to Christian mission among Unitarians, and in laying the foundations of a transnational network whose members were in the vanguard of religious innovation, radical social reform, and debates on the “woman question” in nineteenth-century India, Britain, and the United States. In conclusion, the article draws on the case study to offer some broader reflections on the relationship between utopianism, cosmopolitanism, and colonialism.

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Cole-Turner, Ron. "Psychedelic Mysticism and Christian Spirituality: From Science to Love." Religions 15, no. 5 (April 26, 2024): 537. http://dx.doi.org/10.3390/rel15050537.

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The scientific claim that psychedelic drugs like psilocybin reliably occasion mystical experiences was justified using the Mystical Experiences Questionnaire (the MEQ), a survey first developed in the 1960s by Walter Pahnke using W.T. Stace’s Mysticism and Philosophy. Scholars in Christian mysticism reject the adequacy of Stace’s work for Western theistic mysticism, especially Christianity. One objection is that Stace follows William James in focusing on intense and unusual moments of mystical experience rather than the somewhat more ordinary mystical life. A greater concern is that Stace more adequately reflects non-Western traditions than Western theistic traditions like Christianity. For Stace, mysticism centers on the concept of union with external reality or with the absolute, a union in which the human creature is absorbed or fused. Christian mysticism, by contrast, involves a sense of presence rather than union, experienced in a most intimate relationship as a felt loving closeness with the divine, but not as fusion or absorption into the divine. While love of God is central to the Christian view, it is ignored in Stace and the MEQ30. Finally for Christianity, mysticism is not found in the momentary experience, but in the lifelong interpretation that leads to transformation.

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Petelin, Boris V. "CHRISTIAN DEMOCRATIC UNION/THE CHRISTIAN SOCIAL UNION AND THE FRANKFURT ECONOMIC COUNCIL OF BIZONIA IN 1947-1949." Vestnik of Kostroma State University 28, no. 4 (February 28, 2023): 14–20. http://dx.doi.org/10.34216/1998-0817-2022-28-4-14-20.

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The fate of Germany after the collapse of the Nazi regime was in the hands of the victors, who took upon themselves the responsibility to ensure its unity. However, the actions of the military authorities in the west and in the east of the country led to the opposite result. The creation of Bizonia by the Anglo-American administrations and the establishment of the Economic Council, as discussed in the article, was a departure from the decisions of the Potsdam Conference. This was facilitated by the German CDU and CSU parties, which prepared the economic, political and legislative foundations of the future West German state. However, it must be admitted that the activities of the Economic Council contributed to the normalization of the life of the German population in the Western occupation zones, the revival of the market economy, which, with the participation of Ludwig Erhard, became known as the ‟socio-market economy”. In fact, as highlighted in this article, German politicians, deputies of the Economic Council took responsibility for overcoming the devastating consequences of the war.

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SARDARYAN, G. Т. "REASONS FOR THE CRISIS OF CHRISTIAN DEMOCRACYIN WESTERN EUROPE." Political Science Issues, no. 3(33) part: 9 (December 18, 2019): 285–92. http://dx.doi.org/10.35775/psi.2019.33.3.007.

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The article discusses the causes and characteristics of the crisis of Christian democracy in West European countries in the second half of the XX century and at the present stage. The author notes that the crisis manifests itself in several directions: on the one hand, it is expressed in a significant decrease of the electoral support of the Christian Democratic parties in most West European countries and, on the other, in the crisis of the European Union as an integration project of a united Europe, the founders of which were the authors of the concept of the pan-European Christian republic. The article analyzes both external and internal reasons of the loss by the Christian Democrats of their ruling status in Europe. The key factor contributing to the development of the crisis is the desire of the demochristians to expand their electoral base bysecularizing their ideology and moving away from the fundamental Christian Democratic principles.

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Avivi, Yamil. "Latina Muslim Producers of Online and Literary Countermedia." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 132–55. http://dx.doi.org/10.35632/ajiss.v36i4.668.

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Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11. To download full review, click on PDF.

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Avivi, Yamil. "Latina Muslim Producers of Online and Literary Countermedia." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 132–55. http://dx.doi.org/10.35632/ajis.v36i4.668.

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Since 9/11, US English and Spanish language media have reported on the rise in Latino/a conversion to Islam. Western(ized) media images I examined for this essay about Latinas converting to Islam raise suspicions overpossible forced conversions, brainwashing, or abuse. What is evident and salient in these media portrayals, whether deliberately or unintentionally created, are the binaries (Western vs. non-Western, Christian vs. Muslim, and Arab vs. Latino) that limit understandings of how these women are self-empowered and make choices for themselves in their everyday lives as Latina Muslim converts. In effect, Western imperial ideologies and discourses in these media portrayals reinforce and normalize rigid state identitarian notions of Christian/Catholic Latinas living in Union City, New Jersey, a traditionally Catholic/Christian-majority and urban Cuban-majority/Latino immigrant enclave since the 1940s-1950s. Now more alarming is this post-9/11 moment when “the Latino American Dawah Organization (LADO) estimated that Latina women outnumbered their male counterparts and reached 60 per cent,” as part of a changing religious and ethnic demographic that includes Muslim Arab and South Asian populations amidst Latino/a populations. In my research, it soon became evident that a variety of media sources perceived Union City as a prime site of Latino/a Muslim conversion post-9/11. This essay offers a specific look at the way newsmedia has portrayed Latina Muslims in Union City and how the cultural productions of these women challenge simplistic and Islamophobic views of Latinas who have converted to Islam post-9/11. To download full review, click on PDF.

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Pazik, Przemysław. "Koncepcje federacyjne podziemnej „Unii” (1940-1945): w poszukiwaniu polskiego wzorca integracji europejskiej." Politeja 16, no. 2(59) (December 31, 2019): 279–97. http://dx.doi.org/10.12797/politeja.16.2019.59.17.

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The article aims at identifying and analysing the particularities of the federalist ideas of Polish clandestine catholic organisation the Union. In 1943 the group merged with the Christian-democratic Labour Party (SP) becoming its ideological centre. Throughout the Second World War the Union produced a series of programmatic documents and clandestine press where it discussed the shape of future Europe which was to become a pan-federation of regional federations cemented by the common values and principles enshrined in Christianity which were the foundations of Western civilization. In elaborating future plans for Europe, the Union drew explicitly from the memory of the Polish-Lithuanian Commonwealth setting it as an example for modern Poland and other European States. Historical Poland was perceived not just as a state but as a “normative power”, this was possible because the Union rejected the modern, ‘westphalian’ concept of state. Instead it advocated creation of a pluralistic federation of nations bound together by common values, where national egoisms were mitigated by common Christian values.

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VAN HOOK, JAMES C. "FROM SOCIALIZATION TO CO-DETERMINATION: THE US, BRITAIN, GERMANY, AND PUBLIC OWNERSHIP IN THE RUHR, 1945–1951." Historical Journal 45, no. 1 (March 2002): 153–78. http://dx.doi.org/10.1017/s0018246x01002187.

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The failure of the socialization of heavy industry in West Germany following the Second World War has often been ascribed to American reluctance to allow meaningful social reform in the face of an intensifying Cold War. But a closer look at the socialization issue during the latter half of the 1940s demonstrates the enormous complexity of transforming Germany's heavy industry. First, the British, who originally advocated socialization, i.e. the public ownership of heavy industry, had done so on security grounds. But when trying to reach out to ‘democratic’ Germans, such as social democrats and left wing members of the Christian democratic union, the British realized the difficulty of cultivating a meaningful consensus within western Germany concerning the fate of heavy industry. In the end, they therefore acceded to American arguments that socialization of such important industries should wait until the creation of a central German government. But once a central German government existed from 1949, socialization did not take place. The chief reason for this was that West German social democrats had already concluded in 1947 that American ‘domination’ of western Germany meant the stifling of social reform. They therefore ceded leadership over German affairs to a Christian democratic union decidedly more favourable to free enterprise. Instead, the social democrats and their trade union allies concentrated their efforts at social reform in the introduction and institutionalization of management–labour co-determination.

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OUDE NIJHUIS, DENNIE. "Christian Democracy, Labor, and the Postwar Politics of Old-Age Pension Reform." Journal of Policy History 35, no. 3 (July 2023): 387–413. http://dx.doi.org/10.1017/s0898030622000380.

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AbstractChristian-democratic parties not only constituted the most successful political force in much of Western Europe during most of the twentieth century; their attitudes toward solidaristic welfare reform have arguably also been more diverse than have those of most other major political groupings during this period. Whereas existing studies have mostly attributed this variation to electoral or strategic considerations, this article emphasizes the importance of interest group involvement. It analyzes and compares postwar old-age pension reform in three important Christian-democratic-ruled societies, Belgium, Germany, and the Netherlands, and shows how the very different attitudes of the main Christian-democratic parties toward solidaristic welfare reform in these countries related to the strength and unity of the Christian-democratic labor union movements there.

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Dissertations / Theses on the topic "Western Unitarian Christian Union"

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Bellous, Kenneth W. "Faith maturity and adult education in the Baptist Union of Western Canada." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Giroux, Garry B. "The condition of grave necessity warranting sacramental sharing with members of Western ecclesial communities an examination of post-conciliar documents from the 1967 Ecumenical directory through the 1993 Ecumenical directory /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Berghout, Paul. "Communicatio in sacris a comparative legal analysis of the universal norms governing sacramental sharing with Western non-Catholic Christians in a situation of "grave necessity" vis-á-vis selected sacramental sharing policies from episcopal conferences and dioceses /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0722.

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Chishimba, Celestino Diamond. "Towards an authentic local church among the Lozi people of Western Province, Zambia." Thesis, 2015. http://hdl.handle.net/10500/21038.

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The most important part of the research or the central part of this work is the inculturation which may be understood as the emergence of a local church in a place (Bate 1994, 100). By a local church I mean the manifestation of the one church of Christ as the community of faith in a particular context. Essential for this emergence are two apparently opposed forces whose dialectical resolution motivates the inculturation process. The first of these forces is the unifying, creative and redemptive power of God seeking the oneness of creation and salvation, so that God may be all in all. The second is the incarnational locus of all creation and salvation which moves the Word to take on flesh in a time, place and culture and the Spirit to take the church to the ends of the earth. The resolution of this dialectic may be expressed as the emergence of unity in diversity or as a communion of communities. The papal document emerging from the African Synod, Ecclesia in Africa, describes the resolution of this dialectic as showing respect for two criteria in the inculturation process, namely ‘compatibility with the Christian message and communion with the Universal Church’ (EA62; cf RM 54). These two criteria highlight the importance of unity in the inculturation process. They affirm the relatedness of all Christian consciousness, ethos and mission which is expressed so well by Paul: ‘There is one Lord, one faith, one baptism and one God and the father of all, over all, through all and with all’ (Eph 4: 6).
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)

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Ihmels, Melanie. "The mischiefmakers: woman’s movement development in Victoria, British Columbia 1850-1910." Thesis, 2013. http://hdl.handle.net/1828/5178.

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This thesis examines the beginning of Victoria, British Columbia’s, women’s movement, stretching its ‘start’ date to the late 1850s while arguing that, to some extent, the local movement criss-crossed racial, ethnic, religious, and gender boundaries. It also highlights how the people involved with the women’s movement in Victoria challenged traditional beliefs, like separate sphere ideology, about women’s position in society and contributed to the introduction of new more egalitarian views of women in a process that continues to the present day. Chapter One challenges current understandings of First Wave Feminism, stretching its limitations regarding time and persons involved with social reform and women’s rights goals, while showing that the issue of ‘suffrage’ alone did not make a ‘women’s movement’. Chapter 2 focuses on how the local ‘women’s movement’ coalesced and expanded in the late 1890s to embrace various social reform causes and demands for women’s rights and recognition, it reflected a unique spirit that emanated from Victorian traditionalism, skewed gender ratios, and a frontier mentality. Chapter 3 argues that an examination of Victoria’s movement, like any other ‘women’s movement’, must take into consideration the ethnic and racialized ‘other’, in this thesis the Indigenous, African Canadian, and Chinese. The Conclusion discusses areas for future research, deeper research questions, and raises the question about whether the women’s movement in Victoria was successful.
Graduate
0334
0733
0631
mlihmels@shaw.ca

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Books on the topic "Western Unitarian Christian Union"

1

Thomann, Günther. The Western rite in orthodoxy: Union and reunion schemes of Western and Eastern churches with Eastern orthodoxy : a brief historical outline. Claremont, CA: Anglican Theological Seminary in California, 1995.

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Pacific Conference of Churches. Assembly. Report of the fifth Assembly: September 14-24, 1986, Wesley College, Levaula Campus, Apia, Western Samoa. Suva, Fiji: Published by Lotu Pasifika Productions on behalf of Pacific Conference of Churches, 1987.

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Calian, Carnegie Samuel. Theology without boundaries: Encounters of Eastern Orthodoxy and Western tradition. Louisville, Ky: Westminster/John Knox Press, 1992.

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Likoudis, James. Ending the Byzantine Greek schism. 2nd ed. New Rochelle, NY: Catholics United for the Faith, 1992.

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Bulgakov, Sergeĭ Nikolaevich. Sous les remparts de Chersonèse. Genève: Ad Solem, 1999.

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Shevchenko, V. V. Pravoslavno-katolyt︠s︡ʹka polemika ta problemy uniĭnosti v z︠h︡ytti Rusy-Ukraïny doberesteĭsʹkoho periodu: Monografii︠a︡. Kyïv: Pressa Ukraïny, 2001.

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Photii, Bishop of Triaditiza. The road to apostasy: Significant essays on ecumenism. Etna, Calif: Center for Traditionalist Orthodox Studies, 1995.

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Die Entstehung des Unionsgedankens: Die lateinische Theologie des Hochmittelalters in der Auseinandersetzung mit dem Ritus der Ostkirche. Berlin: Akademie Verlag, 2002.

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Rome and the Eastern churches: A study in schism. Edinburgh: T&T Clark, 1992.

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Nichols, Aidan. Rome and the Eastern churches: A study in schism. Collegeville, Mn: Liturgical Press, 1992.

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Book chapters on the topic "Western Unitarian Christian Union"

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"The Christian Social Union (CSU)." In Christian Democracy in Western Germany (RLE: German Politics), 303–31. Routledge, 2014. http://dx.doi.org/10.4324/9781315726960-20.

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"Christlich-Demokratische Union—see Christian Democratic Union, Germany Christlichdemokratische Volkspartei—see Christian Democratic Party, Switzerland Christlich-Soziale Union—see Christian Social Union, Germany Churchill, Winston." In A Political and Economic Dictionary of Western Europe, 65–66. Routledge, 2013. http://dx.doi.org/10.4324/9780203403419-22.

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"Love, Knowledge and Unio Mystica in the Western Christian Tradition." In Mystical Union in Judaism, Christianity and Islam : An Ecumenical Dialogue. Bloomsbury Academic, 2016. http://dx.doi.org/10.5040/9781474281171.0007.

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Shattuck, Jr., Gardiner H. "Extinction in the Land of Its Birth." In Christian Homeland, 205—C7.F2. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197665039.003.0008.

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Abstract Concluding the book’s main narrative, this chapter examines how Charles Bridgeman and others concerned about the Middle East came to terms with the reality of a Jewish state in the Holy Land. In addition to the existential threat that Israel posed to the evangelistic aspirations of Western missionaries, the Palestinian Nakba left a humanitarian disaster similar to what had occurred in the Middle East following World War I. Responding to this new crisis Episcopalians, including Arabists such as William A. Eddy and other lay men and women knowledgeable about the region and its oil resources, were active in forming organizations that lobbied for the Palestinian cause. In this effort they sought not only to inspire churchgoers to alleviate the suffering of refugees in biblical lands, but also to demonstrate to all Americans the need to court Arab nations as allies in the budding Cold War against the Soviet Union.

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"The Western paradox: why the United States is more religious but less Christian than Europe." In Representing Religion in the European Union, 195–210. Routledge, 2012. http://dx.doi.org/10.4324/9780203109779-29.

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"Chrëstlech Sozial Vollekspartei—see Christian Social People’s Party, Luxembourg Christelijk Nationaal Vakverbond—see National Federation of Christian Trade Unions, Netherlands Christen Democratisch Appèl—see Christian Democratic Appeal, Netherlands Christen-Democratisch en Vlaams—see Flemish Christian Democrats, Belgium Christenunie—see Christian Union, Netherlands Christian Democratic Appeal." In A Political and Economic Dictionary of Western Europe, 59–61. Routledge, 2013. http://dx.doi.org/10.4324/9780203403419-19.

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Devereux, Andrew W. "The Christian Commonwealth Besieged." In The Other Side of Empire, 43–60. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501740121.003.0003.

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This chapter traces three developments that created the rhetorical strategies that fifteenth-century Catholic rulers employed in order to represent their political projects. It narrates the Papal Schism and the fifteenth-century conciliar movement that stimulated a questioning of the spiritual authority of the papacy. In response, many fifteenth-century European political theorists expressed the desirability of Christian union through the articulation of a conception of the respublica christiana that carried political and religious valences. With regard to the sense of spiritual crisis, the chapter analyzes how several Western Europeans interpreted the Ottoman conquest of Constantinople in 1453 as an existential threat. It reviews how the three developments created an environment in which the religiopolitical vocabulary of Christian universalism carried tremendous weight.

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"Union pour un Mouvement Populaire—see Popular Movement, France Union Nationale des Syndicats Autonomes—see National Union of Independent Trade Unions, France Unione dei Democratici Cristiani e dei Democratici di Centro—see Union of Centre and Christian Democrats, Italy United Kingdom." In A Political and Economic Dictionary of Western Europe, 354–61. Routledge, 2013. http://dx.doi.org/10.4324/9780203403419-123.

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Prevot, Andrew. "Divine Darkness Revisited." In The Mysticism of Ordinary Life, 222—C6.P125. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192866967.003.0007.

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Abstract This chapter turns Christian mystical theology toward the empowering experiences of divine union in Black women’s quotidian lives. It features the womanist novelist and theorist Alice Walker and the Catholic womanist theologian M. Shawn Copeland and puts them into dialogue with other scholars who reflect on intersecting racial, gender, and socioeconomic conditions within African American mystical traditions. It engages with Black studies discourses that offer mystical interpretations of Black “nothingness.” It argues that the mystical conversion stories of nineteenth-century Black female preachers such as Maria Stewart, Zilpha Elaw, Jarena Lee, Sojourner Truth, Rebecca Cox Jackson, and Henriette Delille ought to be included in the Western mystical canon. It demonstrates that mysticism—the union of the divine and the flesh—is a central theme of womanist literature and theology. It highlights the distinctive womanist emphasis on mystical experiences of the body, particularly involving suffering, joy, and freedom. It concludes that the motif of divine darkness in the Christian mystical tradition ought to be rethought in relation to such experiences.

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Strote, Noah Benezra. "The Creation of Constitutional Consensus." In Lions and Lambs. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300219050.003.0007.

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This chapter demonstrates how, over the following decade, leaders of the old judiciary and the old labor unions attempted to find resolution to the class conflict that had pitched their forces against each other during the Weimar years, ultimately laying the foundation for the constitutional consensus of a post-Nazi, Western Germany in 1948. This constitutional consensus enabled partnership between the two largest political parties in Western-occupied Germany: the rebranded Social Democratic Party of Germany (SPD) and the new Christian Democratic Union (CDU), which together received the vast majority of votes in the elections for a constitutional convention in Bonn. Despite their bitter differences on questions of economic and cultural policy, the leaders of these two parties were in near unanimous agreement that the will of the people as represented in a democratic parliament should not be sovereign, and that an unelected, elite judiciary should be able to review and strike down legislation whenever found to be unconstitutional.

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Reports on the topic "Western Unitarian Christian Union"

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Soare, Sorina. Romanian populism and transnational political mobilization. European Center for Populism Studies (ECPS), March 2023. http://dx.doi.org/10.55271/rp0027.

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Once considered a partial exception to the recent diffusion of populism worldwide, Romania saw Radical Right populism return to Parliament in 2020. The Alliance for the Union of Romanians (AUR) successfully campaigned on a platform of defending the Christian faith, freedom, the traditional family, and the nation. Although the party was initially considered the result of individual entrepreneurship linked to its founding leaders, it has successfully built on diffused networks of societal activism whose origins could be traced back to the early 2000s. However, the AUR’s track record of discourse aligned with Kremlin rhetoric calling for Western economic, political and cultural hegemony to be resisted and rolled back saw a temporary decline in voters’ support for the party. However, the party managed to rebuild consensus strategically by drawing on voters’ increased anxiety regarding the economic effects of the war. This report offers a cogent analysis of the political performance of the AUR, examining the party’s formative phase as well as its evolution since 2020, alongside a discussion of the impact of the war in Ukraine on Romanian party politics.

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