Gotowe bibliografie tematyczne / Aposteln Church

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Gotowa bibliografia na temat „Aposteln Church”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 31 lipca 2024

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Artykuły w czasopismach na temat "Aposteln Church"

Rose, Els. "Recalibrating through Remembrance". Religion & Theology 23, nr 1-2 (2016): 76–94. http://dx.doi.org/10.1163/15743012-02301006.

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The twelfth and thirteenth centuries witness a complex appeal to the “age of the apostles,” referring to the first centuries of Christianity as model and foundation. Both the Catholic Church and various apostolic movements claim to be true imitators of the vita apostolica. In early thirteenth-century centres of reform, the apostles as founding figures of the Christian religion are frequently visualized, most elaborately in stained glass windows where the apocryphal Acts or “Lives” of the apostles inspired the scenes distributed over the panes of each window dedicated in general to one apostle (or pair of apostles). The choice of scenes and the analysis of what in the apocryphal Acts is left out reveals the way the Catholic Church, in its endeavour to reform, applied the apostles as breaches and bridges in the development of its doctrine and self-definition, also in response to claims to apostolicity outside the mainstream Church.

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Thorsteinsson, Runar M. "Female Apostle(s) at the Roots of Christianity". Religions 14, nr 5 (28.04.2023): 584. http://dx.doi.org/10.3390/rel14050584.

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There is an increasing demand for the ordination of women as priests within the Roman Catholic Church. The Vatican’s primary argument against priestly ordination of women is biblical, appealing to certain historical events, specifically Jesus’ (alleged) choice of male apostles only. This article calls for a rethinking and rephrasing of such appeal to history. Due to the nature of our sources, the historically responsible question should not be whom Jesus appointed as apostles, but who were apostles in first-century Christianity. The article points out flaws in the Vatican’s reasoning in this respect and brings attention to evidence from earliest Christianity that does indeed speak in favor of women as priests, if an appeal is to be made to history in the first place. The evidence is Junia, a first-century female apostle, described as “prominent among the apostles” by the apostle Paul in his Letter to the Romans.

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Hristova-Shomova, Iskra. "The Calendar of the Ostromir Gospel as Evidence of the History of the Slavonic Liturgical Books". Slovene 1, nr 2 (2012): 39–65. http://dx.doi.org/10.31168/2305-6754.2012.1.2.2.

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The specific features of the calendar of the Ostromir Gospel are discussed in this paper in comparison with the calendars of other Slavonic manuscripts, gospels and apostoli. The Ostromir Gospel contains a large number of rare commemorations that are typical of the Typikon of the Great Church Hagia Sofia. The paper provides a list of these commemorations together with data from the other Slavonic manuscripts in which they are included. The list shows that the largest number of these commemorations are found in several Bulgarian apostoli: the Enina Apostol, the Ohrid Apostol, Apostol No. 882 in the National Library in Sofia, Apostol and Gospel No. 508 in the National Library in Sofia, and in two Bulgarian menaia: the Draganov Menaion and the Menaion from the National Library of Russia in Saint Petersburg No. F.п.I.72. The paper also examines another specific feature of the Ostromir Gospel: the short hagiographic information it contains on some of the saints. These data are very similar to the notes in the Typikon of the Great Church. Hagiographic notes of this kind are also preserved in the calendars of several other Slavonic manuscripts, i.e., the same apostoli and menaia mentioned above. The paper also discusses the Western commemorations in the Ostromir Gospel, which are also found in the above-mentioned Bulgarian apostoli and menaia. All these data could be interpreted as evidence that the calendars of all these manuscripts have a common source, an archetype that contained a translation of the calendar of the Typikon of the Great Church Hagia Sophia. I argue that this archetype was the first calendar translated by the Holy Brothers Cyril and Methodius, and that it was embedded in the book of Acts and Epistles that they most likely translated themselves, or in a book which contained both the Acts and Epistles and the Gospels. The calendar of that book most likely was supplemented with Western commemorations during the mission in Great Moravia. This larger book was brought to Bulgaria by the disciples of the Holy Brothers and was later divided into an Apostolus and a Gospel.

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PATRICK, JAMES E. "Living Rewards for Dead Apostles: ‘Baptised for the Dead’ in 1 Corinthians 15.29". New Testament Studies 52, nr 1 (12.12.2005): 71–85. http://dx.doi.org/10.1017/s002868850600004x.

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Baptism in the Corinthian church was an expression of allegiance to honour not only Christ but also the ‘patron’ apostle in whose testimony the convert had believed (1 Cor 1.12–17). Some apostles known to the Corinthians had died (cf. 15.6), yet their testimony lived on and bore fruit in Corinth, resulting in baptism for the honouring of the dead apostles. In the context of 15.20–34 Paul uses this practice to expose the hypocrisy of those who deny the resurrection and yet seek to honour apostles who depend on the resurrection for receiving honour, as do Christ and God the Father.

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Febrianto, Paulus. "Tatanan Hirarki Gereja yang Apostolik dalam 1 Klemens". Lux et Sal 4, nr 2 (7.01.2024): 65–70. http://dx.doi.org/10.57079/lux.v4i2.113.

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The apostolicity of the Church is the continuation of Christ's mandate, who from the beginning established the apostles as the successors of His work of salvation in the world. The continuity of the office of apostle becomes Tradition that is preserved as an expression of uninterrupted shepherding. Since the Ancient Church, the Church's hierarchical order has developed to take on a stable form so that today the ordained carry out their mission to serve the people of God. The First Letter of Clement is one of the earliest evidences after the era of the apostles that emphasizes the important role of the community leader who is chosen and appointed specifically in their function and role as part of the members of the Body of Christ.

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Sogen, Dimas Sandy Himawan, Antonius Denny Firmanto i Ninik Wijayati Aluwesia. "Perkembangan Iman Rasul Cilik pada Masa Pandemi Covid-19 Paroki Santa Perawan Maria dari Gunung Karmel Ijen Malang". SAPA - Jurnal Kateketik dan Pastoral 6, nr 1 (27.05.2021): 11–24. http://dx.doi.org/10.53544/sapa.v6i1.235.

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English: The Covid-19 pandemic raises problems that have a wide impact on society. The impact is also felt by the little apostle coaches in fostering the faith of children who are members of the little apostolic community. The development of the faith of the little apostles is very important for the Church. The Church makes every effort through companions to build up the little apostles. There are many challenges due to the pandemic and the rapid development of technology. This situation forms a pattern of thinking and relationship patterns that tend to be individualistic. This change requires the counselors to find the right teaching method to build up the faith of the little apostles. Exemplary and proper teaching is needed for the development of the faith of the little apostle. Formers and proper teaching can be given by formers and parents for the future development of the Church. Bahasa Indonesia: Pandemi Covid-19 menimbulkan persoalan yang berdampak luas bagi masyarakat. Dampaknya juga dirasakan oleh para pembina rasul cilik dalam membina iman anak-anak yang tergabung dalam komunitas rasul cilik. Perkembangan iman para rasul cilik menjadi hal yang sangat penting bagi Gereja. Gereja mengusahakan segala cara melalui para pendamping untuk membina rasul cilik. Banyak tantangan akibat pandemi dan perkembangan teknologi yang begitu pesat. Situasi ini membentuk pola pikir dan pola relasi yang cenderung individulistis. Perubahan ini menuntut para pembina menemukan metode pengajaran yang tepat untuk membina iman rasul cilik. Keteladan dan pengajaran yang tepat sangat dibutuhkan untuk perkembangan iman rasul cilik. Keteladan dan pengajaran yang tepat bisa diberikan oleh para pembina dan orang tua demi perkembangan Gereja di masa depan.

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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma". Studia Universitatis Babeș-Bolyai Theologia Catholica 65, nr 1-2 (30.12.2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.

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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their activity was intense and fruitful because in 57 or 58 A.D when Saint Apostle Paul wrote in Corinth the Epistle to the Romans, he is happy about the christians from the church of Rome: “First, I want to thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. For God is my witness.” Rom.5,8. Christianity in Rome spread even more with the arrival of the Saints Apostles Peter and Paul. They consolidated and organized the Church from the Capital of the Empire and so, through their arrival, Christianity moved from Jerusalem to Rome. Key words: Jesus Christ, Peter, Paul, Church, Christianity, Apostles, Gospel, Rome."

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MARGUERAT, DANIEL. "Paul après Paul: une histoire de réception". New Testament Studies 54, nr 3 (6.06.2008): 317–37. http://dx.doi.org/10.1017/s0028688508000167.

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The article addresses the problem of the reception of Paul: how does the construction of the image of Paul in the Deuteropauline letters (Colossians, Ephesians, 2 Thessalonians), the Pastoral letters, the Acts of the Apostles and the apocryphal Acts of Paul relate together? The difficult question of the relationship between Paul in his letters and Paul in Acts is treated first. A typology of the reception of Paul is proposed following three poles: documentary (his letters), biographical (his life) and doctoral (his permanent authority for the Church). The conception that Paul's letters were the only regulation for the memory of Paul in the first century is denied. This three poles typology is applied to some topics of the Pauline tradition: the status of the apostle, the suffering of the apostle, and his teaching. It is possible to observe finally how the writings which honor the memory of the apostle have interpreted these topics by working out a feature present in the writings of the apostle.

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Schuler, Mark. "Apostles Today". Global South Theological Journal 2, nr 1 (6.07.2023): 21–29. http://dx.doi.org/10.57003/gstj.v2i1.15.

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This paper begins by offering a sampling of apostolic claims in church communities in various parts of Africa. It next outlines several theological principles drawn from the Bible and from our shared Lutheran heritage that may be helpful while navigating this topic. Finally, the paper identifies what participants see as the most critical issues of apostleship facing the church today and which principles should be kept at the forefront as the church goes about its commission to make disciples of all nations.

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Schuler, Mark. "After the Apostles". Global South Theological Journal 2, nr 1 (6.07.2023): 11–20. http://dx.doi.org/10.57003/gstj.v2i1.14.

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In the post-apostolic period, a synthesis emerged so that ἀπόστολος from that point on referred to the Twelve and Paul. No other person carried that designation. The authority exercised by the apostles was transferred to the bishops through a process of succession that developed in response to false teaching and disunity in the church. This apostolic succession protected the teaching of the church and clarified authority within the church. Simultaneously but more gradually, the canonization of the New Testament came to preserve the content of apostolic witness and teaching about Jesus, his death and resurrection, and the theological implications of his person and work for the church. Forged by Trinitarian and Christological controversies, the church catholic emerged with a bi-polar structure that vested authority in a monarchical bishopric succeeding the apostolate and a canonical text preserving the teaching of the apostles.

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Rozprawy doktorskie na temat "Aposteln Church"

Litke, Wayne Douglas. "Portraits of Peter : a study of trajectories in the early church". Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25457.

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This study concentrates on the traditions concerning Peter as they evolved in the early church from the New Testament period to the fifth century. It is suggested that there are many ways in which Peter is portrayed by the early church writers, and these portraits of Peter are studied with emphasis on the situations in the church which produced these portraits and which affected their evolution over time. A portrait of Peter considered seminal for the study of the Petrine traditions is that of Peter as apostle. In this portrait Peter takes on the roles of missionary and witness to Christ's earthly ministry and resurrection. Generally the trajectory moves from the "actual" to the "ideal." Thus Peter becomes in the mind of the church the greatest missionary and the best apostolic witness. This process of idealization continued with the result that Peter came to be regarded as the ideal Christian. Peter was also considered pre-eminent among the apostles. As the Gentile church became the most powerful of the churches, Peter was adopted as its figurehead. Thus by the fourth century Peter's primacy over the apostles had become axiomatic. Other groups, often considered heretical by the orthodox church, ascribed importance to other disciples of Christ and compared them to Peter. However, the Peter trajectory tended to overpower these other traditions. Connected to the tradition of Peter as the ideal apostle are the traditions which describe him as the pre-eminent prophet and wonderworker in the church, the ideal bishop and the most eminent martyr. Not only is Peter represented as exercising the episcopacy in a great many places, most noticeably in Rome, but also he came to be viewed as the ideal bishop and the founder of the universal episcopacy. As a martyr, Peter was viewed as the perfect martyr in that he endured a death like that of his Lord. Similarly, Peter came to be regarded as the ideal guarantor of the apostolic tradition, and thus the foundation upon which the church was built. In this capacity, and connected to the idea that Peter was the founder of the episcopacy, he was regarded as possessing the keys of the kingdom, thus having the full authority of Christ for the doctrine and discipline of the church. It is concluded that in all these aspects Peter was idealized and in a sense took the place of Jesus in the mind of the church. It is suggested that as the foremost apostle Peter was conceived as having been sent forth by Christ with His full power and authority, and thus Christ was seen as working in the church through Peter, His delegated representative, and through those who were viewed in succession to Peter. Thus, apostolic succession from Peter connected the beliefs and practices of the church with Christ Himself.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

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Mecham, Travis Q. "Changes in Seniority to the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints". DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/376.

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A charismatically created organization works to tear down the routine and the norm of everyday society, replacing them with new institutions. Max Weber has stated that a charismatic organization can only exist in the creation stage, after which it will either collapse under the weight of the changes it has made, or begin a move towards the routine, making it as well-established and routinized as the society it sought to replace. The changes to the seniority of the Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints demonstrate the movement of the church from charismatic to routinized leadership. They also show how the charismatic attributes of the first leader of the church were institutionalized in the office of President of the Church. The first change occurred in 1861, reversing the seniority of John Taylor and Wilford Woodruff. The second change occurred in 1875, making Taylor and Woodruff senior to two original members of the Quorum of the Twelve, Orson Hyde and Orson Pratt. The final change occurred in 1900, making Joseph F. Smith senior to Brigham Young, Jr. The few scholars who have addressed these changes tend to focus on either the official explanations or personal relationships and motives of those involved. This thesis moves beyond these to explore the broader institutional motives. It also discusses the effects of changing the rules determining who would succeed to the presidency of the church. The 1861 and 1900 changes have not been examined in any substantial way before. All three changes affected who became president of the church, thus changing the direction of the church. More than satisfying personal vendettas or righting obvious problems in the rules of seniority, the three changes highlight difficult choices church leaders made that moved The Church of Jesus Christ of Latter-day Saints from a charismatically led organization to a highly routinized bureaucracy.

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Willard, Nathan A. "I believe the Apostles' creed for the emerging church /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p004-0123.

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Murphy, S. Jonathan. "The impact of Barnabas on the early church". Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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Palmer, Langdon. "Re-encountering the Apostles' Creed in an emerging church context". Thesis, Drew University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3689439.

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For a variety of reasons, many churches in our cultural moment do not include creeds in their corporate worship. Some associate creeds with the disastrous hubris and overreach of the Modernist church as it attempted to nail down, and be the arbiter of, what is true. Others see them as simply boring and irrelevant relics of a bygone era and style.Yet in their right place, creeds have an important role to play today, framing the story of faith, and declaring the central core of what the local worshipping community holds in common with the church across the ages. Just as the lyrics of a song can seem lifeless without the music, so too, creeds can seem lifeless when extracted out of the life of faith.

In 2005 I led a team to design a new emerging church worship service for the First Presbyterian Church of Ambler which was called SouthRidge. As the service flourished and the liturgy began to settle into a familiar pattern, I noticed that the service was consistently devoid of creeds. There was a sense that something was missing, yet many in our new, young congregation had a distaste and distrust of prescribed corporate readings said by rote. We wondered if there were new ways of experiencing the Apostles Creed that might make it more accessible to a new generation.

In 2013 I led a team from our church to explore new ways of experiencing the Apostles' Creed. We developed eight different encounters with the Creed for both corporate worship and on-line resources. In particular, we found the encounter we called a "Creedal Testimony" to be a highly helpful way to experience the Apostles' Creed. This paper examines the history of the Apostles' Creed, the development and use of the eight encounters we created, and evaluates the impact these encounters had on our local community. The paper concludes with some tentative suggestions as to which of these encounters may be most helpful to other faith communities.

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Flegg, Columba Graham. "Gathered under apostles : a study of the Catholic Apostolic Church /". Oxford : Clarendon press, 1992. http://catalogue.bnf.fr/ark:/12148/cb37720044k.

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Posthumus, Meyjes Guillaume Henri Marie Grayson J. Chris. "Jean Gerson - apostle of unity : his Church politics and ecclesiology /". Leiden ; Boston ; Köln : Brill, 1999. http://catalogue.bnf.fr/ark:/12148/cb37208120h.

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Daubert, David Dennison. "The Church Growth Movement and the Acts of the Apostles a critical engagement /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Hinson, Matthew C. "The descent of Christ in Ephesians 4:9 its impact upon the use of the Apostles' Creed /". Lynchburg, Va. : Liberty University, 2007. http://digitalcommons.liberty.edu.

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Rice, Randolph Lincoln. "The acts of the Apostles as a program for an architecture". Thesis, Georgia Institute of Technology, 1986. http://hdl.handle.net/1853/23462.

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Książki na temat "Aposteln Church"

Stracke, Gottfried. Köln: St. Aposteln. Köln: J.P. Bachem, 1992.

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Kleffner, Marion. Die historistische Innenausstattung von St. Aposteln in Köln. München: Meidenbauer, 2008.

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Edenheiser, Iris. Von Aposteln bis Zionisten: Religiöse Kultur im Leipzig des Kaiserreichs. Marburg: Diagonal-Verlag, 2010.

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Cascales, Josef G. Zur Lage der Kirche: Interview Johannes XXIII. mit den Aposteln : Interview mit Prof. Dr. Bernhard Häring : Interview mit mir selbst. Wien: Hermagoras-Verlag, 1997.

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Odenthal, Andreas. Der älteste liber ordinarius der Stiftskirche St. Aposteln in Köln: Untersuchungen zur Liturgie eines mittelalterlichen kölnischen Stifts. Siegburg: Verlag F. Schmitt, 1994.

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Roderick L. Evans. The Apostle Question: Exploring The Role Of Apostles In The New Testament Church. United States: Abundant Truth Publishing, 2005.

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Kip, William Ingraham. The church of the apostles. New York: D. Appleton, 1990.

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Hippolytus, Antipope, ca. 170-235 or 6., Schöllgen Georg i Geerlings Wilhelm 1941-, red. Didache =: Zwölf-Apostel-Lehre. Freiburg im Breisgau: Herder, 1991.

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Zamuel, Hesdie Stuart. Johannes King: Profeet en apostel van het Surinaamse bosland = Johannes King : prophet and apostle of the Surinamese hinterland. Zoetermeer: Boekencentrum, 1994.

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Smith, Glenn C. Apostle, cowboy style. Roswell, NM: International Western World Outreach Center, 1988.

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Części książek na temat "Aposteln Church"

Kurikilamkatt, James. "Apostle of India: Seven and a Half Churches". W Christianity, 74–99. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_3.

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Harris, Matthew L. "Lifting the Ban, 1973–1978". W Second-Class Saints, 192–226. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197695715.003.0007.

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Abstract This chapter explores how church president Spencer W. Kimball lifted the priesthood and temple ban and also discusses which church apostles opposed him. It highlights the central role that the Brazil Temple played in lifting the ban, as well as Kimball’s universalist vision to spread Mormonism throughout the world. This chapter underscores Kimball’s management techniques to get the church apostles to lift the ban; he met with them individually and collectively over a period of several months in 1978, in special meetings in the Salt Lake Temple to get them to change their views. Kimball relied on senior apostle Bruce R. McConkie to convince his colleagues that it was in the best interests of the church to end the exclusionary ban.

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Kostof, Spiro, Greg Castillo i Richard Tobias. "The Popes as Planners: Rome, 1450-1650". W The History of Architecture: Settings and Rituals, 485–510. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195083781.003.0022.

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Abstract We define the See of the Holy Apostle and the Roman pope to hold primacy in all the world, and the pope to be the successor of St. Peter, the Prince of the Apostles, and the true Vicar of Christ and head of the universal church and father and teacher of all Christians.

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McKay, David O. "The Samoan Mission". W Pacific Apostle, redaktorzy Reid L. Neilson i Carson V. Teuscher, 136–86. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0008.

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McKay arrived in Samoa on May 10, 1921 and spent time on all three principal islands—Savai’i, Upolu, and Tutuila. During his visit, he toured plantations, humble meetinghouses, and two of the church’s schools in Misusage and Sauniatu. McKay and Cannon were repeatedly feted as honored guests by local tribal chiefs at cultural celebrations, concerts, and dances; received ornate handmade gifts; and were well fed by local church members. Bidding the Saints farewell to the islanders was never an easy task; one memorable experience unfolded at Sauniatu, when McKay felt impressed to turn back to a group of church members and give them his apostolic blessing. In memory of his act, the local saints erected a concrete obelisk. For decades thereafter, May 31 was referred to and celebrated as “McKay Day.”

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"Introduction The People’s Church". W Apostles of Change, 1–18. University of Texas Press, 2021. http://dx.doi.org/10.7560/321980-004.

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Harris, Matthew L. "Epilogue". W Second-Class Saints, 307–20. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197695715.003.0011.

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Abstract The epilogue traces the church’s effort to confront the residual effects of the priesthood ban, most notably by commissioning a study at BYU to assess structural racism at the church-owned school. The church also made its literature and paintings more culturally inclusive and published books by its publishing house, Deseret Book, allowing authors to discuss their experience with racism in the church. This parallels church president Russell M. Nelson’s and senior Apostle Dallin H. Oaks’s vigorous denunciations of racism during the Black Lives Matter movement. The epilogue also traces the church’s partnership with the NAACP in an effort to fight inequality and racism.

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Chadwick, Henry. "Apostles and Evangelists". W The Church in Ancient Society, 43–52. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199246955.003.0007.

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"The Anaphora of the Apostles". W Liturgy Ethiopian Church, 61–83. Routledge, 2013. http://dx.doi.org/10.4324/9780203040904-8.

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McKay, David O. "The Japan Mission". W Pacific Apostle, redaktorzy Reid L. Neilson i Carson V. Teuscher, 18–40. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0002.

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With morning sun gleaming on the hills of Yokohama, David O. McKay and Hugh J. Cannon took in their initial view of the Japanese mainland on December 23, 1920. McKay was the first LDS apostle to visit the Japan Mission since 1903; overwhelmed by scenery, customs, and languages so different from his native rural Utah, McKay records his personal observations of jinrikisha rides and site visits as they toured the mission with Joseph H. Stimpson, its president. The duo spent Christmas and New Year’s Day in Japan, visiting with church members, missionaries, and other locals. The church’s only Asian mission struggled mightily in its first two decades to maintain its missionary force and convert the natives. By 1920, there were only 127 baptized Japanese members.

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McKay, David O. "New Zealand Revisited". W Pacific Apostle, redaktorzy Reid L. Neilson i Carson V. Teuscher, 227–42. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042850.003.0010.

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David O. McKay’s return to New Zealand was punctuated by several reunions, one with his travel companion Hugh J. Cannon, and others with members and missionaries he met on his earlier visit. McKay and Cannon visited Maori villages, the Maori Agricultural College at Korongata, and member congregations around the island. Impressed by certain church leaders and their families, the Maori people and their culture, and the enterprising missionaries he encountered on this leg of his journey, McKay noted several outstanding challenges facing the Maori Agricultural College. The two visitors remained in New Zealand from July 18 to August 2, 1921. From Auckland, the pair set sail aboard the SS Ulimaroa for Australia, their final stop on their tour of the church’s Pacific missions.

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Jakovljević, Živojin. "SVEŠTENI KANONI PRAVOSLAVNE CRKVE O SABORNOSTI KAO NAČELU CRKVENE UPRAVE". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.223j.

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The key characteristic of the Orthodox Church, expressed in the Nicene Creed, is that the Church is one, holy, conciliar and apostolic. Although it consists of many local churches, which have their own national characteristics and independent governance, the Orthodox Church is nevertheless one in spirit, faith and equality of power. This goal of this paper is to examine conciliarity as the key principle on the basis of which the Orthodox Church governs itself since its inception, which is based on the Holy Scriptures, the Holy Tradition, the teaching of the holy Apostles, the decisions of the Ecumenical Councils and the rules of the church fathers. Particularly, this paper focuses on the Orthodox Church’s view on the question of power, primacy and authority from the perspective of the principle of conciliarity

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Rodríguez-Mayorga, E., E. Yanes i A. Sáez. "Structural consolidation of the Apostle Santiago’s church in Jerez de la Frontera (Cádiz, Spain)". W STREMAH 2009. Southampton, UK: WIT Press, 2009. http://dx.doi.org/10.2495/str090531.

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Daiber, Thomas. "THE TRANSLATION OF 1COR 14:5–39 ACCORDING TO VITA CONSTANTINI-CYRILLI XVI:2–57". W THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.10.

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Chapter XVI: 2–57 of Vita Constantini-Cyrilli offers an unabridged translation of a lengthy passage from apostle Paul’s First letter to the Corinthians (14: 5–9). The Old Church Slavonic translation closely follows the Byzantine redaction of the Greek original; 5 variants are found, which are not covered in the Nestle/ Aland edition of the New Testament. While the Old Church Slavonic translation is a good example for the Bible tanslations made by Cyrill and Method in preparation of their Moravian mission, it poses two questions. The first question is related to the condition, the text is preserved in the transmitted copies of Vita Cyrilli. Sometimes the correct Old Church Slavonic translation of the Greek source can only been reached by a re-combination of the extent reading variants from different manuscripts. It can be asked why no copyist of Vita Cyrilli bothered to compare the text, he was copying, with a sound Church Slavonic translation, which had been possible, at least, after the appearance of printed Slavonic Bibles. The second question is related to the function, the lengthy translation may have in the context of Vita Cyrilli. Being an example for the high quality of the first Slavic Bible translation of Cyrill and Method, it may have been included into Vita Cyrilli originally in company with the Greek original. Additionally, the topic of ‘speech and language’ seems related to the narrative context of Vita Cyrilli, where the Venetian clergy promotes the theory of “Holy three languages”. The paper suggests, that the argument of “Holy three languages” has a more ‘nationalistic’ meaning here in comparison to Vita Cyrilli XV: 5, where the argument had already been used by the clergy of Salzburg.

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Galochkina, Tatiana. "Word formative structure of words with the root lěp- in Old Russian written records". W 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.10121g.

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System of derivational morphology of the Old Russian language has its own characteristics based on the origin of the book vocabulary, which consisted mainly of Proto-Slavic words and calques from Greek words. The main morphological way of word formation was the heritage of the Proto-Slavic language, which developed together with the formation of morphemes as a language unit. Active derivation took place during the formation of the Old Russian book vocabulary. During this period an uninterrupted process began the creation of book translations from the Greek into Church Slavonic. The ancient scribes made extensive use of Greek words calquing, which especially intensified the creation of compound words. Compound words were formed according to the models of Greek composites, but using Russian morphemes. As a result of this process, the lexical fund of the literary language was created, which included words with the root *lěp-. Such words are contained in ancient Russian written records (“Life of St. Sava the Sanctified”, composed by St. Cyril Skifopolsky, “The Life of St. Andrew the Fool”, “The Chronicle” by John Malalas, “The Chronicle” by George Amartol, “History of the Jewish War” by Josephus Flavius, Christianopolis (Acts and Epistles of the Apostles), Uspensky Сollection of XII–XIII centuries etc.). In the article will be considered the word formative structure of words with the root lěp-.

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Николов, Александър. "Св. Седмочисленици и формирането на българската „протонационална“ идентичност". W Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.03.

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THE SEVEN APOSTLES OF THE SLAVS AND THE FORMATION OF THE BULGARIAN “PROTO-NATIONAL” IDENTITY (Summary) Some historians assume that the emergence of national identities in Europe is a result of social changes occurring in the Early Modern era, while others claim that this process was set in motion already in the Later Middle Ages. Similar disputes on the beginnings of the modern Bulgarian nation are also present in historiographic works. The Slavo-Bulgarian History of Paisiy Hilendarski is usually presented as the first clear sign of the emerging Bulgarian nation. The aim of this article is to confirm a proto-national stage in the development of the Bulgarian medieval ethnic community, which was instrumental for the survival and continuation of the Bulgarians as a separate ethnie and, despite the interruptions in the independent existence of the Bulgarian state and church, led to the transformation of this ethnie into a modern nation. The development of the Bulgarian medieval state, founded in 681 (widely accept¬ed date), lacks continuity. It has been interrupted in 1018 by the Byzantine conquest, which provoked deep social, economic and cultural changes and was followed by ethnic changes too. However, former Bulgarian lands, especially the core area around the last capital of the First Bulgarian Empire, Ohrid, retained certain level of ecclesiastical and economic autonomy. In the diocese of the Ohrid Bishopric began to emerge a “proto-national” pantheon, centered around the figures of St Clement of Ohrid and St John of Rila, and promoted by Byzantine prelates like Theophylactus of Ohrid and George Skylitses. The Bulgarians were regarded as a separate ethnie (according to the theory of Anthony Smith) within the limits of the Byzantine Empire, identified by their traditions, culture, language, and by their own patrons and spiritual teachers, who formed their “proto-national” pantheon. This tendency was successfully continued after the restoration of the Bulgarian state in 1185 (again a widely accepted date). The Second Bulgarian Empire had a multieth¬nic composition, including not only Slavic-speaking Bulgarians, but also Pecheneg and Cuman migrants, Vlah population, etc. All these groups, engaged very often in the gov¬ernment of the re-established empire, were centered around the political and state ideol¬ogy of the Bulgarian ‘proto-nationalism”. In the newly formed “pantheon” of national saints were included as “Bulgarians” also people with non-Bulgarian or at least disputed ethnic origin. In their Vitae, written after the liberation from the Byzantines, the question about their ethnic origin was of growing importance. Special place was given to the holy brothers Cyril and Methodius, (whose Bulgarian origin and direct links with Bulgaria are at least obscure) and five of their most prominent disciples. They were venerated as Bulgarian saints and became important part of the “proto-national” ideology of the Sec-ond Bulgarian Empire. This attitude has been transferred successfully into the national ideology of the modern Bulgarian nation. Later, in the 16th century, this group of saints was stylized as the Seven Apostles of the Slavs and acquired popularity even among the Greek-speaking clergy. Consequently, Cyril and Methodius, who were representatives of the universalistic Christian culture of the Second Rome entrusted with the task to enlighten the Slavonic peoples and to introduce them to the Holy Scriptures, together with their most prominent disciples, became emblematic figures, actively engaged in the formation of one of the Slavonic “proto-nations” during the Late Middle Ages.

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