Articles de revues sur le sujet « Pilgrim Conference of Churches »
Pour voir les autres types de publications sur ce sujet consultez le lien suivant : Pilgrim Conference of Churches.
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les 50 meilleurs articles de revues pour votre recherche sur le sujet « Pilgrim Conference of Churches ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Parcourez les articles de revues sur diverses disciplines et organisez correctement votre bibliographie.
1
Austnaberg, Hans. « Baptism in the Zionist Churches of Africa:Traditional African Elements and Christian Sources in a Dialectic Complementarity ? » Mission Studies 27, no 2 (2010) : 220–34. http://dx.doi.org/10.1163/157338310x536447.
Texte intégralRésumé :
AbstractAfrican Initiatives in Christianity (AICs) are the fastest-growing expression of Christianity on the African continent today. In this article, A. F. Walls’ famous “indigenising” and “pilgrim” principles are applied to the practice of baptism in Zionist churches. Its research question asks if the indigenising principle has taken over completely to the loss of the pilgrim principle, or if the two stand in a complementary and dialectical relationship. After presenting G. Oosthuizen’s descriptions of these churches’ rituals of baptism, the author then investigates to what extent baptisms in these churches both take into account the members’ African cultural conditioning and, on the other hand, also work to critique and transform elements in their cultures. How should one evaluate the attempt of the Zionists to contextualise their Christianity with regards to baptism? The article concludes by saying that many elements of their baptisms stand in a complementary and dialectic relationship, embodying both the indigenizing and pilgrim principles.
2
de Lange, Frits. « Pelgrimage als paradigma voor de oecumene1 ». NTT Journal for Theology and the Study of Religion 74, no 1 (1 mars 2020) : 1–22. http://dx.doi.org/10.5117/ntt2020.1.001.dela.
Texte intégralRésumé :
Abstract In 2013 the World Council of Churches adopted the pilgrimage theme for its policy in the coming years. In this article the implications of the WCC’s use of the pilgrim metaphor is explored and analyzed. It is argued that, in order to present themselves credibly as involved in a Pilgrimage of Justice and Peace, Christian faith communities should embody ‐ at least ‐ the demanding virtues of hope, humility, and the relativization of self-identity.
3
Haight, Roger. « Where We Dwell in Common ». Horizons 32, no 02 (2005) : 332–51. http://dx.doi.org/10.1017/s0360966900002577.
Texte intégralRésumé :
The great surge of Christian missionary activity during the course of the nineteenth century elicited a new concern for church unity. Was this missionary activity, after all, spreading division? In 1910 representatives of Protestant churches came together to respond to that question in Edinburgh at The World Missionary Conference. The conference in its turn channeled the concern to the sending churches. Although somewhat slowed down by World War I, the ecumenical movement grew and was punctuated by landmark events in The Universal Christian Conference on Life and Work (Stockholm, 1925) and The World Conference of Faith and Order (Lausanne, 1927). The report of this second conference included a description of what the churches assembled in their representatives shared in common and the many things that distinguished and sometimes divided them. When the World Council of Churches came into existence in August of 1948, the Faith and Order movement was integrated into it as a distinct agency whose concern was the doctrinal unity of the churches. Its signal achievement thus far has been the document entitled Baptism, Eucharist, and Ministry, frequently referred to as the Lima document, which sketches a proposal for a common understanding of these three aspects of the church across the churches. This document is the best example of what I will call “transdenominational ecclesiology,” and the fact that it has received so much attention from the churches indicates that it plays some important role in the whole church.
4
Bratusa, Tina. « Between devotional practice and propaganda : miraculous images of the Virgin Mary in Marian pilgrimage churches in Slovenian Styria ». CEM, no 14 (2022) : 53–73. http://dx.doi.org/10.21747/2182-1097/14a3.
Texte intégralRésumé :
The purpose of this paper is to discuss different aspects of the miraculous depictions of the Virgin Mary in selected Marian pilgrimage churches in Styria, Slovenia. The paper focuses in particular on the devotional practices and propaganda context associated with such depictions of the Virgin Mary.Throughouthistory Styrians — Slovenian and Austrian alike — have been particularly strongly attached to the Virgin Mary as the patron of the Habsburg lands. Consequently, miraculous images of the Virgin Mary in various forms were widespread. The immense popularity of the Virgin Mary and the miraculousness attributed to her images encouraged the foundation of many pilgrim routes and churches. The importance of such images can be seen in ex-votos, miracle books, the depictions of miracles in church interiors as well as the numerous holy cards, not to mention the diverse devotional practices
5
Mapala, Cogitator Wilton. « A CRITICAL REFLECTION AND MALAWIAN PERSPECTIVE ON THE COMMEMORATION OF THE EDINBURGH 1910 INTERNATIONAL MISSIONARY CONFERENCE ». Studia Historiae Ecclesiasticae 41, no 3 (19 avril 2016) : 63–78. http://dx.doi.org/10.25159/2412-4265/478.
Texte intégralRésumé :
This paper interrogates why the Edinburgh 1910 International Missionary Conference needs to be remembered in Malawi. In 2010 Malawian Christian churches joined the Christian community across the globe, celebrating the International Missionary Conference held in Edinburgh in 1910. Christian churches across the country wanted to conduct services of worship in major cities in memory of this conference. Often we celebrate something that has a direct impact on our lives. However, considering the fact that the conference was disproportionately represented by Western churches, the intriguing question is why it should be remembered in Malawi and in Africa. What impact does it have on the Christian churches in Malawi? While church historians have written on the impact of the Edinburgh 1910 International Missionary Conference in perspective of its ecumenical contribution to the Christendom, there is a scarcity of literature to explain whether the Christians in Malawi see the value of celebrating this historic conference held thousands of kilometres away from them. From the methodological perspective, the paper relies on archives, interviews and church records available in Malawi.
6
EHRENSCHWENDTNER, MARIE-LUISE. « Virtual Pilgrimages ? Enclosure and the Practice of Piety at St Katherine's Convent, Augsburg ». Journal of Ecclesiastical History 60, no 1 (janvier 2009) : 45–73. http://dx.doi.org/10.1017/s0022046908006027.
Texte intégralRésumé :
For forty years, the sisters of St Katherine's, Augsburg, resisted the introduction of strict enclosure as a consequence of Dominican reform. This article examines the initial reactions of the sisters, explores the Dominican practice of enclosure and its connections with obedience, and the influence it had on the sisters' spirituality. After the community had finally accepted enclosure, they managed to gain a papal privilege granting them all the indulgences usually acquired through pilgrimage to Rome and commissioned a cycle of monumental paintings of the seven Roman pilgrim churches. Thus the sisters could ‘jump’ their convent's walls by embarking on substitute pilgrimages.
7
GRANSDEN, ANTONIA. « The Cult of St Mary at Beodericisworth and then in Bury St Edmunds Abbey to c. 1150 ». Journal of Ecclesiastical History 55, no 4 (octobre 2004) : 627–53. http://dx.doi.org/10.1017/s0022046904001472.
Texte intégralRésumé :
This paper argues that the earliest church at Beodericisworth, the later Bury St Edmunds, was dedicated to the Virgin Mary. Probably in the reign of Athelstan, the (supposed) body of St Edmund, king and martyr, was translated into this church. The cult of St Edmund burgeoned and before the end of the eleventh century St Edmund's shrine had become one of England's foremost pilgrim centres and attracted the wealth which helped pay for the great Romanesque church built to house it. Nevertheless, a wide variety of sources, both written and visual, demonstrate that the cult of St Mary retained much vitality, becoming the pre-eminent secondary cult in Bury St Edmunds, one especially fostered by Abbot Anselm (1121–48). Finally, similar examples are cited of other churches where dedications to saints like St Mary, who enjoyed widespread veneration, were replaced by those of saints of more local fame but whose (supposed) bodies those churches possessed.
8
Scott, Peter Manley. « Churches, Communities and Society ». Journal of Anglican Studies 13, no 2 (10 juillet 2015) : 153–55. http://dx.doi.org/10.1017/s1740355315000145.
Texte intégralRésumé :
AbstractFour articles based on presentations from the Lincoln Theological Institute’s 2013 Conference on ‘Churches, Communities and Society’ deal with issues facing the Church of England and other faith communities in the UK, and reflect the legacy of the Institute and the previous Lincoln Theological College.
9
Keep, David. « Self-Denial and the Free Churches : some literary responses ». Studies in Church History 22 (1985) : 397–404. http://dx.doi.org/10.1017/s0424208400008093.
Texte intégralRésumé :
The ascetic ideal found in wandering holy men in the east and in the self- and world-denying vows of regular clergy and laity in the middle ages came down to English nonconformity through puritanism. Bunyan’s pilgrim, like Benedict and Francis was passing through a temporary and evil world. Their attitude to life was that of the Sermon on the Mount, on the lips of the shepherd lad: ‘I am content with what I have,Little be it, or much.‘Wesley blended the high Anglican discipline of Jeremy Taylor and the Oxford Holy Club with his field evangelism and exhorted his Methodists to ‘Gain all you can; save all you can; then give all all you can.’ The gain was to be without doing harm to anyone. The Methodist was ‘to despise delicacy and variety, and be content with what plain nature requires.’ He was to ‘waste no part of it … in costly pictures, painting, gilding, books; in elegant rather than useful gardens.’ The Methodist was to avoid sensuality, curiosity and vanity. Wesley’s sermon on ‘The use of money’ is regularly quoted and is required reading for every Methodist preacher.
10
Dobek, Mikołaj, et Jakub Michalik. « Pilgrimage Crosses from Explorations of the Parish Church in Końskowola (Lubelskie province) ». Analecta Archaeologica Ressoviensia 16 (2021) : 147–56. http://dx.doi.org/10.15584/anarres.2021.16.8.
Texte intégralRésumé :
Archaeological explorations carried out inside the crypts of Catholic churches typically deliver a wealth of movable historical artefacts, including numerous devotional objects such as pilgrim souvenirs. During excavation works in the crypts of Końskowola parish church of The Discovery of The Holy Cross and St. Andrew the Apostle, two wooden crosses made of dark wood were found. Looking at the history of devotionalism and the pilgrimage movement, it became possible to define the role of the described objects when they reached Końskowola. Type analysis of the material used in the production of the objects can help in further studies on wooden objects brought to Poland over the centuries.
11
Scanlan, Mark. « Youth Ministry Creating Ecclesial Space ». Journal of Youth and Theology 14, no 1 (11 mai 2015) : 7–24. http://dx.doi.org/10.1163/24055093-01401001.
Texte intégralRésumé :
By outlining the origins of ‘Urban Saints’ youth ministry and through comparing this with the emerging ecclesiology of ‘New Contextual Churches’ this paper proposes that work with young people creates space into which the church can grow. The potential of a pilgrim ecclesiology is noted as way of moving towards an ecclesiological framework for this. Finally, through reflection on data from extended case studies of two current Urban Saints groups, the way in which youth ministry is still moving into new space is demonstrated. The paper concludes by suggesting that creating ecclesial space is one way of understanding the relationship between youth ministry and the church.
12
Mikaelsson, Lisbeth. « Pilgrimage as post-secular therapy ». Scripta Instituti Donneriani Aboensis 24 (1 janvier 2012) : 259–73. http://dx.doi.org/10.30674/scripta.67418.
Texte intégralRésumé :
This article describes the institutionalized pilgrim role and then turns to the therapeutic discourse which is so prominent in the modern pilgrimage to Santiago de Compostela. Both the role and the discourse can be related to the concept of post-secularity, demonstrating that complex cultural fields such as religion and therapy, become intertwined in new ways through modern pilgrimage. This article also shows that churches cooperating in this type of pilgrimage are adapting to the post-secular age, finding a new sort of raison d’être in a multi-religious, international world. Here the author refers to the Church of Norway and its role in Norwegian pilgrimage. The latter is modelled upon the Santiago example.
13
Lukács, Olga. « The Romanian Peace Movements as Ecumenical Initiatives Reflected in Református Szemle ». Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no 2 (20 décembre 2020) : 79–94. http://dx.doi.org/10.24193/subbtref.65.2.04.
Texte intégralRésumé :
"The Bucharest Conference convened by Iustinian, the Patriarch of the Romani-an Orthodox Church, on 23 June 1949 marked the starting point of meetings be-tween the leaders of the Christian and non-Christian faiths in the country, and, ac-cording to the higher orders, these conferences took place annually during the communist period that followed, also being known as “peace conferences”. At the first conference, representatives of seven Christian denominations and those of the Jewish and Muslim communities signed a statement expressing their appreciation of religious freedom built on popular democracy and affirmed the equality of the vari-ous churches. In this “local ecumenism” that was prescribed by the state, the interconfessional conferences of the Orthodox and Protestant theology professors, which started in 1964 and alternately took place in Bucharest, Cluj, and Sibiu, proved to be very important. The topics of discussions at these conferences were theological issues; there was a forced search for aspects linking the two churches, and the guidelines prescribed for the churches by the state apparatus were also introduced. This study analyses the nature of the conference topics, namely the political im-plications by which “they wanted or had to please the state”. The conference presentations are even more significant as they served as a basis for the annual train-ing of priests and ministers, and the studies were published in the scientific journals of the churches as well. Keywords: communist regime, communist dictatorship, church history, peace conferences, interconfessional dialogue."
14
Aldous, Ben, Luke Larner, Adrian Schleifenbaum et Rajiv Sidhu. « Problems with "pioneering" mission ». Ecclesial Futures 3, no 1 (31 mai 2022) : 5–22. http://dx.doi.org/10.54195/ef12155.
Texte intégralRésumé :
This paper brings together four voices in an autoethnographic manner to ask questions about power, and missionary imperialism in the birthing of new contextual churches. These narratives come from three nations, each with a history and inheritance of cultural and missiological imperialism. The narratives explore our own wrestling with being men in ecclesial settings, inhabiting spaces of power, while seeking to do so critically. The paper opens up a conversation about the term “pioneer” as default language in many of the historic denominations in the UK, Germany and South Africa. It explores the use of the term and also asks how the language can be problematic. Finally, it offers the term “pilgrim” as an alternative word which we believe will be more sustainable.
15
McClean, David. « State Finance For European Churches ». Ecclesiastical Law Journal 2, no 7 (juillet 1990) : 116–19. http://dx.doi.org/10.1017/s0956618x00000971.
Texte intégralRésumé :
In the January 1990 issue of the Journal, Professor McClean gave some account of the first meeting of the European Consortium for Church and State Research and of the position as to State support for Religious Education in the countries of the European Community. This article, based on his contribution to the March Conference of the Society, looks at the wider question of State Finance for the Churches, their ministry and worship.
16
Sudworth, Richard. « Interreligious Dialogue in Anglican Churches ». Materialdienst 74, no 2 (1 mai 2023) : 84–90. http://dx.doi.org/10.1515/mdki-2023-0014.
Texte intégralRésumé :
Abstract In this contribution, the author outlines the Reformed-Catholic temper of Anglican theology, pointing to Generous Love: the truth of the gospel and the call to dialogue, received by the Lambeth Conference in 2008, as a key resource for understanding Anglican interreligious relations. This theology embraces the complexity of relations with other religions, encompassing witness, dialogue and work for the common good, and is illustrated by examples of presence and engagement at local and national levels.
17
Sawyer, Mary R. « The Fraternal Council of Negro Churches, 1934–1964 ». Church History 59, no 1 (mars 1990) : 51–64. http://dx.doi.org/10.2307/3169085.
Texte intégralRésumé :
In the years since the civil rights and black power movements cooperative black religious organizations have become a familiar feature of the religious landscape in America. Among these interdenominational bodies, in addition to the Southern Christian Leadership Conference, may be noted the now defunct National Conference of Black Churchmen, the Black Theology Project, Partners in Ecumenism, and the Congress of National Black Churches. Little noted, however, is a precursor of these organizations which functioned for two decades prior to the beginning of the modern civil rights movement.
18
Sansom, Heather. « Christ the Reconciler, by Peter Schmiechen - Reconciliation, by Curtiss Paul DeYoung - The Reconciliation of Peoples, by regory Baum and Harold Wells - Reconciliation, by Michael Battle ». Arc : The Journal of the School of Religious Studies 26 (1 mai 1998) : 162–69. http://dx.doi.org/10.26443/arc.v26i.869.
Texte intégralRésumé :
The author in this one submission offers a review of four different books, which all seek to discuss theology and the politics of reconciliation
1. Christ the Reconciler: A Theologyfor Opposites, Differences and Enemies. By Peter Schmiechen. Grand Rapids, MI: Wm B. Eerdmans, 1996. ISBN 0-8028-4178-3. Pp. 176.
2. Reconciliation: Our Greatest Challenge—Our Only Hope. By Curtiss Paul DeYoung. Valley Forge: Judson Press, 1997. ISBN 0-8170-1256-7. Pp. 142
3. The Reconciliation of Peoples: Challenge to the Churches. By Gregory Baum and Harold Wells. Maryknoll: Orbis Books, 1997. ISBN 1-57075-107-2. Pp. ix+195.
4. Reconciliation: The Ubuntu Theology of Desmond Tutu. By Michael Battle. Cleveland: The Pilgrim Press, 1997. ISBN 0-8298-1158-3. Pp. 181.
19
Krijnsen, C. « Geloof en Kerkorde Bijeen Te Santiago de Compostela ». Het Christelijk Oosten 46, no 3 (29 novembre 1994) : 170–85. http://dx.doi.org/10.1163/29497663-04603003.
Texte intégralRésumé :
The World Conference on Faith and Order at Santiago de Compostela The Fifth World Conference on Faith and Order was held at Santiago de Compostela, Spain, from 3 to 14 August 1993. The Fourth World Conference had taken place thirty years before, in 1963, at Montreal, Canada. More than 200 delegates of the member churches of the Commission on Faith and Order, accompanied by many guests, advisers, staff members, young theologians and stewards attended the assembly. There were more than 450 participants altogether. On the basis of the preparatory document, the author of this article pays attention to the present ecumenical situation with its bright and dark sides. Then he deals with some of the addresses given during the Conference, which in themselves point to a great diversity of the interpretations of the ecumenical ideal. After that he draws attention to two developments in particular which were continually discussed during the Conference and which are of crucial importance for the future of the ecumenical movement. Finally he discusses the Message to the churches which summarizes the results and the expectations of the Conference.
20
Dörries, Andrea. « Die Arbeitsgruppe »Bioethik« der Conference of European Churches (CEC) ». Zeitschrift für Evangelische Ethik 46, no 1 (1 février 2002) : 69–70. http://dx.doi.org/10.14315/zee-2002-0113.
Texte intégral
21
Waldron, Richard. « "A True Servant of the Lord" : Nils Collin, the Church of Sweden, and the American Revolution in Gloucester County ». New Jersey History 126, no 1 (26 octobre 2011) : 96–103. http://dx.doi.org/10.14713/njh.v126i1.1106.
Texte intégralRésumé :
The following is the text of a talk, “Nils Collin, the Church of Sweden, and the American Revolution in Southern New Jersey,” presented during the conference “Piety, Politics and Public Houses: Churches, Taverns and Revolution in New Jersey,” (complementing the exhibition "Caught in the Crossfire: New Jersey Churches and Taverns in the American Revolution"), New Jersey State Museum, Trenton, New Jersey, March 8, 2003.
22
Cadamagnani, Cinzia. « Leo Tolstoy in Italy ». Literary Fact, no 4 (26) (2022) : 75–89. http://dx.doi.org/10.22455/2541-8297-2022-26-75-89.
Texte intégralRésumé :
The author of the article describes two trips to Italy made by Leo Tolstoy in 1857 and 1860–1861, and for the first time publishes her own translation from Italian into Russian of the text appearing in the pamphlet “Three Popes, or Peace Between Christian Churches” (I tre papi, ossia la pace tra le chiese cristiane, 1893) as a report by L.N. Tolstoy at the “Conference on the fusion of all Christian churches” (held supposedly in 1891, in Florence). She also publishes three letters sent to Tolstoy by the author of the pamphlet, Giovanni Guidotti, recently discovered in the Department of Manuscript Funds of the State Museum of L.N. Tolstoy, which demonstrate that Tolstoy never attended the aforementioned conference and that Guidotti’s book is a historical forgery.
23
Popovych, Myroslav. « Greeting words of M. V. Popovych, the academic and director of the Institute of Philosophy named after G.S.Skovoroda NAS of Ukraine ». Ukrainian Religious Studies, no 73 (13 janvier 2015) : 17–18. http://dx.doi.org/10.32420/2015.73.451.
Texte intégralRésumé :
With great pleasure, I congratulate the participants of this international scientific conference: the Honorable Apostolic Nuncio in Ukraine, Archbishop Thomas Galicton, the dear Beatitude Lubomyr of Cardinal Husar, respected representatives of all Ukrainian churches and religious organizations present in this hall, and colleagues from religious scholars who come from different regions of Ukraine, and foreign participants in this conference.
24
Thomas, Norman E. « Salvador 1996 “Called to One Hope : The Gospel in Diverse Cultures” ». Missiology : An International Review 25, no 2 (avril 1997) : 189–97. http://dx.doi.org/10.1177/009182969702500207.
Texte intégralRésumé :
This article reports on the World Council of Churches 'Commission on World Mission and Evangelism conference held 24 November–3 December 1996 in Salvador, Brazil. A brief history is outlined of developments leading up to this conference focusing on issues of gospel and culture. The conference format was divided into four sections: I authentic witness within each culture; II gospel and identity in community; III local congregations in pluralist societies; IV one gospel, diverse expressions. The central theme emerging from the conference was unity in diversity. The article concludes by noting some strengths, shortcomings, and polarities of opinions found at the Salvador conference.
25
Fedorova, Irina Vladimirovna. « CONSTANTINOPLE LEGENDS IN THE RUSSIAN PILGRIMAGE LITERATURE OF THE 12–19TH CENTURIES ». Russkaya literatura 4 (2023) : 130–39. http://dx.doi.org/10.31860/0131-6095-2023-4-130-139.
Texte intégralRésumé :
The article examines the repertoire and the specifi c features of the transmission of legendary narratives related to Constantinople and its relics. Since the pilgrimage route from Russia to the Holy Land passed through Tsargrad-Constantinople, the local folklore, overheard by the Russian pilgrim writers, began to be integrated into the pilgrimage records as early as the 13th century. Extensive studies of the pilgrimage stories (13–19 centuries) show that the legendary narratives transmitted by the Russian pilgrims can be thematically divided into three groups: legends about icons and other relics from the Constantinople churches; legends prophesizing the fall of Byzantium; epic legends concerning the construction of Hagia Sophia. While in the Middle Ages writers used a fullscale legendary narrative and the form of a topographic note to record it, the texts of the Early Modern Times were dominated by the narrative descriptions, augmented by dialogue and details that added drama and dynamics to the story.
26
Bencke, Romi Márcia. « Christian Witness in a Multi-Religious World : Brazil and its Pulsating Plurality ». Transformation : An International Journal of Holistic Mission Studies 36, no 1 (janvier 2019) : 29–35. http://dx.doi.org/10.1177/0265378819831849.
Texte intégralRésumé :
This article traces the efforts of the National Council of Churches in Brazil to endorse the document ‘Christian witness in a multi-religious world’ and to implement its recommendations in the practice of churches in Brazil. The reception of the document is placed into the historical development of the ecumenical movement in Brazil since an important conference in 1962 in Recife, Brazil, and the impact the Second Vatican Council had in the Latin American country. The focus is then on how the religious plurality in the country started to be perceived. Three examples follow showing how fundamentalist Christian groups oppose other religious expressions in the country and how the churches united in the council are challenged by the spirit of witnessing in respect to embrace pluralism.
27
Houtepen, A. W. J. « De Vrede van de Kerk van Christus Herstellen ». Het Christelijk Oosten 49, no 3-4 (29 novembre 1997) : 283–98. http://dx.doi.org/10.1163/29497663-0490304004.
Texte intégralRésumé :
The restoration of peace in Christ’s Church: on the future of oecumenism between Roman Catholic and Orthodox believers The celebration of the 70th anniversary of the Centre for Cooperation and Encounter with the Eastern Churches (AOK) leads us back to the beginning of the organized ecumenical movement in this century, especially the Lausanne Movement and Conference 1927, which makes clear that the Orthodox Churches were co-founders of the Ecumenical Movement from the very beginning, whereas Roman Catholics were latecomers. We have to be aware of a history of Western triumphalism over the Eastern Churches and of the wounds caused by the painful history of uniatism: unions that failed and missions which went too far. In spite of these historical hindrances and actual backdrops in the ecumenical movement caused by many loyality-conflicts between different patriarchal jurisdictions, dialogue and common witness with the Eastern Churches seems possible and necessary. Not only for peace and justice, but also for the sake of real catholicity and credibility of the Church. The Western Churches have to learn from the Tradition of the Eastern Churches, esp. with regard to the idea of God, the structures of the Church, the ordering of Christian Life and the need for a sound and viable spirituality for our times.
28
Judák, Viliam, Lucia Petrikovičová et Amantius Akimjak. « Religious Tourism on the Example of Nation Pilgrim Places in Slovakia (Patronages of the Virgin Mary) ». Journal of Education Culture and Society 13, no 2 (27 septembre 2022) : 615–30. http://dx.doi.org/10.15503/jecs2022.2.615.630.
Texte intégralRésumé :
Aim. Pilgrimage thus belongs to the oldest non-economic forms of migration and is a phenomenon that has intertwined throughout the history of religions. The aim of the article is to emphasize the important position of religious tourism as one of its forms. Based on the deep-rooted tradition of wandering in Slovakia, characterize important places of pilgrimage of national and perhaps partly international significance. Method. Terrain reconnaissance together with analysis of archival and parish documents. Results. Numerous Marian temples and chapels testify to the Marian veneration in Slovakia. Of the 5925 known patronages of churches and chapels (even those that have disappeared) in Slovakia, 1762 are dedicated to the Virgin Mary. Of these Marian patrons, 329 are consecrated by the Seven Sorrows of Our Virgin Mary. The result of field research is an analysis of six pilgrimage sites of national importance in Slovakia. Conclusion. Slovakia is a strongly Christian country with a tradition of wandering, as evidenced by many local and regional pilgrimage sites. Pilgrimage sites are understood as contact points that God has marked, they are the intersections where the ways of God meet the ways of people. There are mostly Marian pilgrimage sites in Slovakia and six of them (Marianka, Staré Hory, Levoča, Šaštín, Nitra, Ľutina) are of national importance.
29
Onurel, Ruhiye, et Eva Aleksandru Şarlak. « Stylistic Analysis of the Holy Icons from Saint George Church in Yenikoy, Istanbul ». Athens Journal of History 10, no 2 (28 mars 2024) : 97–112. http://dx.doi.org/10.30958/ajhis.10-2-2.
Texte intégralRésumé :
The main subject of the research is to analyse the multi-themed sacred proskynetarion icons in Yeniköy Ayios Yeoryios (St. George) Metochion Church, one of the three metochion churches of the Jerusalem Orthodox Patriarchate in Istanbul. Although it is known that the icons found in the metochion churches in Istanbul have not been studied before, the icons belonging to the church in Yeniköy from these structures were included in the research. Due to the limitations of the article, which prevented the evaluation of all the icons in the church, the research focused solely on the technical and stylistic features of the multi-themed proskynetarion icons. Proskynetarions, also known as the pilgrim icons, contain depictions of the Church of the Holy Sepulcher in Jerusalem due to their characteristics. The presence of proskynetarions in this place is directly related to the fact that Yeniköy Ayios Yeoryios Church is a Metochion affiliated to the Jerusalem Patriarchate. Icons are accepted as important works of art in the frame of art history, as well as their liturgical role as manifestation and visual representations of the sacred. It is important to reveal such previously unpublished works, to evaluate them iconographically and to bring them to the art history literature with their semantic context. In the study, a brief historical overview of the status of the Jerusalem Orthodox Patriarchate and the relations between the two patriarchates is presented. At the same time, the location of the building, the architectural plan type, the periodical features in the exterior and interior decoration are mentioned.
30
Esser, Raingard, et Andrea Strübind. « Between the Altar and the Pulpit : The (New?) Materiality of the Spiritual ». Entangled Religions 7 (27 juillet 2018) : 0–136. http://dx.doi.org/10.46586/er.v7.2018.0-136.
Texte intégralRésumé :
This special issue is based on papers presented at the international conference “Zwischen Kanzel und Altar. Die (neue) Materialität des Spirituellen” held at the Johannes a Lasco Bibliothek, Emden in April 2016. Continuity and change in church interiors were key concepts addressed at the conference. The studies presented here analyse the impact of confessional change on church interiors and intentionally move away from the cathedrals and parish churches in the political and religious centres of early modern Europe.
31
Esser, Raingard, et Andrea Strübind. « Between the Altar and the Pulpit : The (New?) Materiality of the Spiritual ». Entangled Religions 7 (27 juillet 2018) : 2–13. http://dx.doi.org/10.46586/er.v7.2018.2-13.
Texte intégralRésumé :
The special issue is based on papers presented at the international conference “Zwischen Kanzel und Altar. Die (neue) Materialität des Spirituellen” held at the Johannes a Lasco Bibliothek, Emden in April 2016. Continuity and change in church interiors were key concepts addressed at the conference. The studies presented here analyse the impact of confessional change on church interiors and intentionally move away from the cathedrals and parish churches in the political and religious centres of early modern Europe.
32
Sramek, Joseph. « Rethinking Britishness : Religion and Debates about the “Nation” among Britons in Company India, 1813–1857 ». Journal of British Studies 54, no 4 (2 septembre 2015) : 822–43. http://dx.doi.org/10.1017/jbr.2015.114.
Texte intégralRésumé :
AbstractThis article examines the intersections of religion and national identity among Britons in nineteenth-century colonial India. It argues, contrary to Linda Colley and other scholars who have asserted a pan-Protestant nature of Britishness, that religion frequently was a site of division among Britons in India during the first half of the nineteenth century. Anglicans such as Claudius Buchanan wished to cement an Anglican hegemony within the empire. Presbyterian chaplain Dr. James Bryce, by contrast, advocated for the Churches of Scotland and England to be coestablished. Roman Catholic priests, less successfully, argued for similar rights to be extended to Roman Catholicism, the religion of close to a majority of British troops serving in India. Lastly, Baptist missionaries questioned the East India Company's continued support of Hinduism through its collection of pilgrim taxes, which they labeled as “anti-Christian.” These competing visions of “Greater Britain” in religious terms point to the fragility and divisiveness of national identity in the nineteenth-century British Empire, an institution scholars have generally claimed fostered a sense of Britishness.
33
Zinko, Yuriy, Marta Malska et Taras Hrynchyshyn. « Religious-pilgrim tourism in the west of Ukraine : main centres and shrines ». Visnyk of the Lviv University. Series Geography 53 (18 décembre 2019) : 144–66. http://dx.doi.org/10.30970/vgg.2019.53.10671.
Texte intégralRésumé :
This study analyzes the formation factors and major centres and shrines of pilgrimage and religious tourism in the Western region of Ukraine. The article presents structure of the religious space of 8 regions of Western Ukraine in the context of major Christian denominations. According to the latest statistics in the West of Ukraine, among the Christian denominations we can see dominance of believers and communities of the Ukrainian Greek-Catholic Church, the Orthodox Church of Ukraine, the Ukrainian Orthodox Church of the Moscow Patriarchate and the Roman Catholic Church. The main pilgrimage centres that represent the Christian denominations of the region are characterized by attracting their faithful and at the same time serving as religious tourism centres for a wider range of people. These include, among others: Univ Lavra, Krekhiv and Hoshiv Monasteries, the Marian Spiritual Centre in Zarvanytsia (Greek-Catholic Church); Maniava Skete, St. George Monastery on the Cossack Graves (Orthodox Church of Ukraine); Pochayiv Lavra, Zymne and Mezhyrich Monasteries, Monasteries in Bukovyna and Transcarpathia (Orthodox Church of the Moscow Patriarchate). At the same time, the Roman Catholic Church is represented by sanctuaries: Basilica of the Assumption of the Blessed Virgin Mary in Lviv, churches in Stryi, Bilshivtsi, Chortkiv, Letychiv and other settlements. The annual number of visitors to these major centres is between 30 and 100 thousand people a year. Regarding non-Christian religions, there are important shrines in the region for Hasidic pilgrims in Belz, Medzhybizh and other towns. At the same time, a number of regional centres are important destinations. There are many temples in Lviv, Ivano-Frankivsk, Lutsk, Ternopil, which, given the presence of objects of religious worship and significant architectural appeal, perform both a pilgrimage and a religious-tourist function. Religious shrines, which are primarily of natural origin, are often an important component of the pilgrimage-tourist movement in the West of Ukraine. These include the appearance of the Virgin Mary, including individual hills or springs, as well as ancient cave monasteries. Numerous pilgrimage and travel agencies actively promote visits of believers and tourists to them. Development of religious and pilgrimage centres is related to the development of service infrastructure, service complexes and a network of different types of accommodation. It may be recommended to organize more educational and scholarly events of ecumenical nature and meetings of faithful of different denominations in the well-known religious centres of the region. Key words: pilgrimage, religious tourism, denominations, temple, shrine, pilgrimage centre, infrastructure.
34
Nikolic, Marko, et Petar Petkovic. « Institutional forms of contemporary ecumenical dialogue ». Medjunarodni problemi 63, no 2 (2011) : 276–96. http://dx.doi.org/10.2298/medjp1102276n.
Texte intégralRésumé :
The article deals with ecumenism and the most important examples of its ?institutionalisation?. It is stated that ecumenism implies the doctrine (idea), universal inter-church movement and the proclaimed goal of achieving Christian unity. It possesses at least theological, sociological and political determinants. The World Council of Churches is a universal inter-church forum for dialogue and cooperation that lacks clear ecclesiological identity. However, it is getting the characteristics of a typical international political movement. The Conference of European Churches is a similar European organization. The Parliament of World Religions tends to found and promote ?global ethics? in order to accomplish pacifistic goals in the world.
35
Dewhurst, Russell. « The 2022 Revision of The Principles of Canon Law Common to the Churches of the Anglican Communion ». Ecclesiastical Law Journal 25, no 1 (janvier 2023) : 60–65. http://dx.doi.org/10.1017/s0956618x22000643.
Texte intégralRésumé :
At the 2008 Lambeth Conference, The Principles of Canon Law Common to the Churches of the Anglican Communion were launched. For the first time, detailed principles of Anglican canon law were made manifest, the fruit of earlier research by the legal academic Norman Doe. As early as 2002, the Primates of the Communion had recognised that ‘the unwritten law common to the Churches of the Communion and expressed as shared principles of canon law may be understood to constitute a fifth “instrument of unity”’. The Principles project proved to be a wellspring of legal scholarship and ecumenical activity both before and after the 2008 publication.
36
Mames, Tomasz Dariusz. « The Canonical, Legal and Liturgical Consequences of the Redefinition of the Sacrament of Marriage in the Old Catholic Churches ». Forum Teologiczne, no 22 (13 octobre 2021) : 125–40. http://dx.doi.org/10.31648/ft.6926.
Texte intégralRésumé :
Both the Roman Catholic Church and the canonical Orthodox Churches, or Churches associated with the Union of Utrecht, include marriage in the seven sacraments. Nevertheless, there is no agreement between them regarding the minister of the sacrament, the possibility of a second marriage after divorce or clergy marriage. In recent years, tensions in individual ecclesial communities have also been exacerbated by canonical legalization of same-sex relationships. This issue concerns, in particular, the Churches whose bishops are part of the International Conference of Old Catholic Bishops. In the West European Old Catholic Churches of the Union of Utrecht there is full agreement that homosexual orientation is one of the variants of human nature. Old Catholics Theologians believe that the condemnation of homosexuality which we find in Scripture resulted from the state of knowledge at the time and related cultural connotations. They point out that modern science shows this phenomenon in a completely different perspective, based on the results of scientific research unknown to either the Biblical tradition or the Tradition of the early Church. The consequence of this was the opening of the debate on their nature and on the possibility of blessing same-sex relationships.
37
Worthen, Jeremy. « The Ecclesiology of Visible Unity at Lambeth 1920 : Lost beyond Recovery ? » Ecclesiology 16, no 2 (21 janvier 2020) : 224–42. http://dx.doi.org/10.1163/17455316-01602006.
Texte intégralRésumé :
According to the ecumenical ecclesiology of the 1920 Lambeth Conference ‘Appeal to All Christian People’, Christians are called to make known to the whole world the fellowship of human persons that is God’s will. They are to do so by means of the visible unity of Christ’s church in faith, sacraments and ministry, which requires the union of churches in each place and the communion of churches in every place, for which universal acceptance of the historic episcopate is pivotal. While this ecumenical ecclesiology faced significant challenges during the following five decades within international Anglican ecumenism, it continued to be widely influential until hopes for the union of churches in each place went into eclipse from the 1970s onwards, with work towards the communion of churches in every place becoming unhinged from it. A re-imagining of the interdependence of local union and universal communion in the contemporary context is needed for the renewal of an ecumenical ecclesiology that holds together unity and mission in a relationship that is not narrowly instrumental but demonstrates the profound inseparability between the communication of Christ and communion in Christ.
38
Fazakas, Sándor. « Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa ». Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no 2 (20 décembre 2021) : 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
Texte intégralRésumé :
Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
39
Avis, Paul. « Lambeth 2020 : Conference or council ? » Theology 122, no 1 (21 décembre 2018) : 3–13. http://dx.doi.org/10.1177/0040571x18805907.
Texte intégralRésumé :
The future of the Anglican Communion – currently riven by opposing ideologies – hangs to a significant extent on the success or failure of the Lambeth Conference that will gather for the fifteenth time in July 2020. The Archbishop of Canterbury will convene the bishops of the Communion in Canterbury for worship, study and discussion. At the end of the day, the conference may address a teaching message to the Church and to the world. But the Lambeth Conference will not take any decisions intended to bind the Communion as a whole or any of its member churches. The Lambeth Conference does not have the constitutional authority to legislate for Anglicanism, but brings the bishops together to confer. But where does that leave the Lambeth Conference in relation to the 2,000-year history of councils and synods of the Church? How does the Lambeth Conference relate to the great conciliar tradition of Christianity? This article argues that Anglicanism is a form of conciliar, reformed Catholicism and that the Lambeth Conference is an expression of non-hierarchical, non-coercive conciliarity.
40
Ursu, Dragoș. « Introduction ». Annales Universitatis Apulensis Series Historica 28, Special (15 avril 2024) : 7–12. http://dx.doi.org/10.29302/auash.2024.28.2.1.
Texte intégralRésumé :
With the establishment of communism in Eastern Europe, the churches found themselves in a precarious situation after the traumatic experiences of the Second World War. The churches were challenged to coexist with autocratic regimes. Institutionally weakened by the attempts of political power to limit their autonomy, the churches were confronted with the overthrow of the socio-political order by the Soviet-backed installation of communist regimes. The Soviet model of the communisation of societies was also adopted by the regimes loyal to Moscow in terms of religious policy, which for most churches, it meant public and political marginalisation in exchange for limited autonomy. Thus, the regimes’ religious policies, which were not aimed at the total elimination of religious life and, implicitly, of the churches, included a range of practices and instruments that involved institutional control, informational surveillance and political repression. A special case was the Greek Catholic Church, which was abolished and its clergy and bishops repressed. These methodological premises served as the basis for organising the international conference “Churches and Political Power During Communism. Individual Biographies and Institutional Mechanisms”, which brought together leading scholars from Poland, Hungary, the Republic of Moldova and Romania in Alba Iulia from 21 to 23 September 2023. This academic meeting resulted in the publication of the present volume, which includes the most representative contributions. This volume is the result of a collaboration between the LIT publishing house and Annales Universitatis Apulensis (Alba Iulia), which publishes the volume as a special issue of this journal.
41
Borchardt, C. F. A. « Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke ». Verbum et Ecclesia 8, no 1 (17 juillet 1987) : 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.
Texte intégralRésumé :
The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.
42
Brun, Anne-Sophie, Andreas Hartmann-Virnich, Estelle Ingrand-Varenne et Savva M. Mikheev. « Old Russian Graffito Inscription in the Abbey of Saint-Gilles, South of France ». Slovene 3, no 2 (2014) : 110–29. http://dx.doi.org/10.31168/2305-6754.2014.3.2.2.
Texte intégralRésumé :
The abbey of Saint-Gilles-du-Gard near Arles in the south of France was one of the most prominent pilgrimage sites in medieval Europe. Recent archaeological investigation has shown that construction of the abbey church, one of the most significant Romanesque pilgrimage churches in southern France, began ca. 1170/1180. The lower church (crypt) with the tomb of St. Giles (Lat. Aegidius, Fr. Gilles) and some of the walls of the upper church belong to that period. A well-preserved Cyrillic graffito was discovered on a pier of the upper church, close to the spot where the tomb of St. Giles is located in the crypt below. The text contains a prayer with a common formula: GI POMЪZI | RABU SVЪ|EMU SЬMKЪ|VI NINOSLA|VICHIU ‘Lord, help your servant Semko, son of Ninoslav.’ Palaeographic and linguistic analysis shows that the graffito is of Russian origin. It was probably made at some time between 1180 and 1250 by a pilgrim travelling from Russia to Santiago de Compostela, and it is the most geographically remote Old Russian graffito inscription discovered so far in western Europe.
43
Tulak, Semuel. « Discipleship in Contemporary Mission ». International Review of Mission 113, no 1 (mai 2024) : 115–27. http://dx.doi.org/10.1111/irom.12492.
Texte intégralRésumé :
AbstractThis article explores the concept and practice of discipleship in contemporary missions. Discipleship in mission reflection has emerged in recent years within the scope of the World Council of Churches and the Asian Christian Conference. The practice of intentional discipleship is carried out not only by churches or parachurches but also by communities of Jesus followers who adhere to non‐Christian religions. They remained in their religion but professed to believe in and accept Jesus Christ as their Lord and Saviour. They study individually or together in a community to grow in the proper knowledge of Christ and know what God wants them to do in their daily lives. This article presents several case examples, mainly from Indonesia, resulting from the author's research.
44
Ihwighwu, Jonathan Ovie, et Peter O. O. Ottuh. « Ethico-Religious Evaluation of Pre-Retirement Crisis of Pastors in The Nigerian Baptist Convention ». Tamaddun 21, no 2 (19 mars 2023) : 264–79. http://dx.doi.org/10.33096/tamaddun.v21i2.302.
Texte intégralRésumé :
The study focuses on the ethico-religious assessment of the pastors who worked for the Nigerian Baptist Convention (NBC) and having retirement dilemma. All Baptist associations in the Ethiope-Delta Baptist Conference are included in the sampled study population. The Ethiope-Delta Baptist Conference serves Okpe, Sapele, Ughelli North, Warri North, Ethiope-East, and Ethiope-West local government areas in Delta State. In these six local government units, which are dispersed over numerous towns and cities in the aforementioned territories, there are over 226 Baptist churches and 11 Baptist Associations. The study included both qualitative and quantitative methods of inquiry. Expository, evaluative, phenomenological, and critical-analytical techniques are also used in this study. The above methods used in this study make it possible to fully evaluate the relevance, significance, and application of ethico-religious arguments about Baptist pastors’ pre-retirement and their situations in the study area. To substantiate these claims, both primary and secondary sources are also employed. The data for the study were gathered using the phenomenological approach, participant observation, and questionnaires. The research as well as the discussion in this research fall under two main topics: Baptist pastors’ pre-retirement challenges and ethical-religious responses to retired pastors’ dilemmas. According to the study, pastors’ pre-retirement issues are most prevalent in rural Baptist churches. The study also found that, despite the NBC’s goal of ensuring quick payment of pastors’ retirement benefit premiums, churches do not fully cooperate in terms of making their corresponding percentage contributions.
45
Kolodnyi , Anatolii M. « Confessional factor in the conditions of globalization ». Religious Freedom, no 20 (7 mars 2017) : 85–91. http://dx.doi.org/10.32420/rs.2017.20.869.
Texte intégralRésumé :
The Krakow Scientific Conference of Religious Studies in December 2014 was held at Jagiellonian University under the general title "Religion in the Context of Globalization." In her author of this article, he was moderating the section "Multidimensionality of the religious situation in the modern world: a comparative analysis of the main tendencies of its development in confessionally different countries." Reflecting on the role of religion and its organizations in the context of world history, I came to a sad conclusion: religion itself has become the most destructive factor of social life for many centuries and destabilizes the world's historical process, the source of many wars. The Protestant movement, initiated in 1910, aimed at the attainment of the unity of Christian churches, did not gain the result that was oriented. It is surprising, in particular, that in its organizational structures, in general, sympathetic to ecumenism, did not include Catholics, but at the same time, being a member of the World Council of Churches, the Orthodox Churches, most notably the Church of the Moscow Patriarchate, are most opposed to Christian unity.
46
Kelly, Gerard. « On the Way to Fuller Koinonia : The Fifth World Conference on Faith and Order ». Pacifica : Australasian Theological Studies 8, no 2 (juin 1995) : 155–73. http://dx.doi.org/10.1177/1030570x9500800204.
Texte intégralRésumé :
The Fifth World Conference on Faith and Order took place in August 1993 at Santiago de Compostela, Spain, against the background of growing disillusionment within the ecumenical movement and disagreement about its direction for the future. Many in the churches believed that unity was unattainable and that we should be content to do together whatever we could to promote the gospel. By exploring the notion of koinonia the church delegates to the Conference have paved a new direction for ecumenical study and action. The notion of koinonia highlights the close link between the unity of the church and the proclamation of the gospel.
47
Dudley, Martin. « Unity, Uniformity and Diversity : the Anglican Liturgy in England and the United States, 1900-1940 ». Studies in Church History 32 (1996) : 465–75. http://dx.doi.org/10.1017/s0424208400015576.
Texte intégralRésumé :
‘Uniformity’, declared Sir John Nicholl, one of the greatest of Anglican ecclesiastical lawyers, ‘is one of the leading and distinguishing principles of the Church of England - nothing is left to the discretion and fancy of the individual.’ At the Reformation the English Church was distinguished not by the decisions of councils, confessional statements, or the writings of particular leaders, but by one uniform liturgy. This liturgy, ‘containing nothing contrary to the Word of God, or to sound Doctrine’ and consonant with the practice of the early Church, was intended to ‘preserve Peace and Unity in the Church’ and to edify the people. It was also opposed to the ‘great diversity in saying and singing in Churches within this Realm’ and, abolishing the liturgical uses of Salisbury, Hereford, Bangor, York, and Lincoln, it established that ‘now from henceforth all the whole Realm shall have but one Use’. This principle of liturgical uniformity was enshrined in the several Acts of Uniformity from that of the second year of King Edward VI to that of the fourteenth year of Charles II, amended, but not abolished, in the reign of Queen Victoria. It was a principle conveyed to the churches in the colonies so that, even if they revised or abandoned the Book of Common Prayer in use in England, as the Americans did in 1789, what was substituted was called ‘The Book of Common Prayer and declared to be ‘the Liturgy of this Church’ to be ‘received as such by all members of the same’. The principle of uniformity was modified during the Anglican Communion’s missionary expansion. The Lambeth Conference of 1920 considered that liturgical uniformity throughout the Churches of the Anglican Communion was not a necessity, but the 1930 Conference held that the Book of Common Prayer, as authorized in the several Churches of the Communion, was the place where faith and order were set forth, and so implied a degree of uniformity maintained by the use of a single book.
48
Panchenko, Florentina V. « Conference “Antonievo-Sijsky Monastery : Sacred Objects, Books, and Churches” (October 19-21, 2020) ». Texts and History : Journal of Philological, Historical and Cultural Texts and History Studies 3 (2021) : 169–94. http://dx.doi.org/10.31860/2712-7591-2021-3-169-194.
Texte intégral
49
Nyansako‐ni‐Nku. « THE ALL AFRICA CONFERENCE OF CHURCHES AND THE QUEST FOR PEACE IN AFRICA ». Review of Faith & ; International Affairs 8, no 1 (janvier 2010) : 81–84. http://dx.doi.org/10.1080/15570271003708083.
Texte intégral
50
Smirnov, Mikhail Yur'evich. « Ecumenism in modern Europe : adaptation to secular society ». Contemporary Europe, no 4 (15 décembre 2023) : 157–69. http://dx.doi.org/10.31857/s0201708323040095.
Texte intégralRésumé :
The ecumenism ideology is based on evangelical foundations and is aimed at achieving universal Christian unity. The historical differentiation of Christianity and the various circumstances of the church organizations development have caused the ecumenical movement internal heterogeneity. Each of the Christianity directions is guided by its own theological interpretation of ecumenism. Doctrinal agreement of these interpretations cannot be achieved. The political situation in the world and the situation of national churches within countries also hinder organizational unification. Therefore, ecumenical organizations, mainly the World Council of Churches and the Conference of European Churches, develop dialogue and cooperation programs aimed at Eucharistic and liturgical communication between different Christian confessions believers, as well as joint social services of representatives of different churches. The ecumenical movement in the twentieth century developed almost synchronously with the deployment of large-scale secularization. The secular nature of modern European societies determines the priority of social activity over theological activity in the ecumenical movement. The dependence of international ecumenical organizations on current politics is also obvious - they currently follow the European Union governing bodies’ ideo-logical rhetoric. The current situation of the ecumenical movement cannot be called a crisis, rather, there is a transformation into a new state - going beyond intra-Christian cooperation and inclusion in an interreligious dialogue, as well as in a dialogue with non-religious institutions of modern society.