Gotowe bibliografie tematyczne / Presence of Christ in church and world

Gotowa bibliografia na temat „Presence of Christ in church and world”

Autor: Grafiati

Data publikacji: 25 lipca 2024

Data aktualizacji: 26 lipca 2024

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Artykuły w czasopismach na temat "Presence of Christ in church and world"

Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity". Horizons 37, nr 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.

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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.

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East, Brad. "An undefensive presence: the mission and identity of the church in Kathryn Tanner and John Howard Yoder". Scottish Journal of Theology 68, nr 3 (7.07.2015): 327–44. http://dx.doi.org/10.1017/s0036930615000137.

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AbstractThis article proposes looking to Kathryn Tanner and John Howard Yoder as resources for moving beyond a stalemate in recent ecclesiology which locates competing centres of gravity in either church or world. By contrast, Tanner and Yoder locate that centre outside of both church and world: in God, who ‘was in Christ, reconciling the world to himself . . . and entrusting to us the message of reconciliation’ (2 Cor 5:19). Accordingly, they articulate a vision of the church in the world whose posture is wholly, and constitutively, undefensive: a community free of the violence – actual, rhetorical or otherwise – produced by anxiety about securing its place vis-à-vis the wider society. Tanner envisages the church as a graced community of argument founded and sustained by God's cosmos-wide generosity in Christ, unconcerned with itself as such and instead intent on the world's good. In Yoder's case, his christological pacifism undergirds a church whose politics are Jesus' own, and which therefore seeks, forsaking all coercion, to embody God's eschatological peace in and for the world. These accounts share three theological moves in common. First is a Barthian priority of divine transcendence, whereby neither God, nor the gospel, nor the world is put in jeopardy by the church's fallibility (human or sinful). Second is a non-foundationalist commitment to social-historical process, to the particularities of context which constantly form (and reform) the church as a creature in time and space. Third is the generative root of all: the incarnation of God the Word. Insofar as the church is christocentric, it is by grace turned out to the world in commissioned blessing. The result is an account of the church as at once eccentric (its life hid with Christ in God) and firmly rooted in the messy realities of the here and now – realities just as present within the church as outside of it. To be sure, Tanner and Yoder are different theologians with different methods and ends; where Tanner perhaps lacks a sufficient theology of peoplehood, Yoder's ecclesiology verges at times on the heroic or ideal. Nevertheless, brought together in this way they make for productive partners in non-alarmist ecclesiology, freeing the church to fulfil its calling to serve and bless the world, even as it leaves its borders unsecured, because its faith abides not in itself but in God.

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Potgieter, Annette. "Digitalisation and the church – A corporeal understanding of church and the influence of technology". STJ | Stellenbosch Theological Journal 5, nr 3 (21.01.2020): 561–76. http://dx.doi.org/10.17570/stj.2019.v5n3.a26.

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We live in a digital era, where connection and connectivity move away from physical presence, but find shape in online communities and forums. This trend extends from the secular world into the religious experience, as can be seen from examples such as E-kerk (E-Church). The body is a vehicle through which Paul defines the church and the medium through which Christians live a new life in Christ. Virtual communities, however, lack bodily presence and thus the tactile experience of the Lord’s Supper and the communal aspects of baptism. This raises the question whether it is possible for an individual to participate online in the body of Christ and if so, how?

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Koopman, Nico. "Vulnerable Church in a Vulnerable World? Towards an Ecclesiology of Vulnerability". Journal of Reformed Theology 2, nr 3 (2008): 240–54. http://dx.doi.org/10.1163/156973108x333731.

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AbstractThis essay argues that the faithfulness of the church in a world with so many vulnerabilities entails that she acknowledges her own vulnerability and frailty. This ecclesial vulnerability is based in the vulnerability of the triune God to whom she witnesses, as well as in the vulnerability of human beings. On the basis of this trinitarian and anthropological vulnerability, suggestions are made regarding the nature, attitude, and public calling of the church. As witnesses and disciples of Jesus Christ, the church has a threefold presence in public life; namely, to be vulnerable prophets, priests, and royals. A vulnerable church is a faithful church, and therefore, a relevant church.

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Sibori, Ireneus, Antonius Denny Firmanto i Nanik Wijiyati Aluwesia. "KAUM AWAM SEBAGAI “GARAM DAN TERANG DUNIA” DI ZAMAN TEKNOLOGI DIGITAL". Lumen Veritatis: Jurnal Filsafat dan Teologi 13, nr 1 (1.04.2022): 25–43. http://dx.doi.org/10.30822/lumenveritatis.v13i1.2000.

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The Industrial Revolution 4.0 changed the work system, mindset and face of the world. In an era that is no longer the same, digital technology is growing rapidly. This change presents a new challenge for the Catholic Church in its existence in the midst of the world. The Church recognizes this change and seeks to use technological advances as a means of proclaiming God's love. In this case, the Church tries to invite Catholic laity to rise up and answer the call of Christ. The laity are the ones who are called. Since receiving baptism they have all been called to be salt and light to their fellowmen. Yet the laity often mistake that they have the lower dignity of the priests and are not worthy to be preachers of Christ. The Catholic Church tries to make people realize that they have the same dignity as children of God. They are also called people. They are a mirror image of the face of Christ in the midst of the world. Their presence in direct contact with the world is the hope that the love of Christ will be felt by all nations. In this era of industrial revolution 4.0, common people are expected to become salt and light for others. The methodology I use in this paper is data collection by means of questionnaires and literature study of various books and articles related to the title of this research. The findings in this paper are that Catholic laypeople are still less aware of their role as salt and light especially in the era of the 4.0 industrial revolution. Therefore the Catholic Church must do more to raise up the laity in answering the call of Jesus Christ as the salt and light of the world.

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van Eijk, Ton. "Sacrament of the Kingdom of God". Exchange 37, nr 4 (2008): 508–16. http://dx.doi.org/10.1163/157254308x340431.

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AbstractThis third text issuing from the Catholic/Reformed dialogue reverts to the first, The Presence of Christ in Church and World (1977). But the focus has undoubtedly changed from Christ to the Kingdom. The present text also sheds light on the Church as the pivotal theme of the second result of this dialogue, Towards a Common Understanding of the Church (1990). By viewing the Church in the wider perspective of the Kingdom the authors of the text declare themselves able to confirm their assessment in the second text that 'sacrament of grace' and 'creation of the Word' are complementary qualifications of the church. However, the question that seems not satisfactorily answered yet is, whether and in what sense all ecclesial activities can be called sacramental.

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Parhusip, Parsaoran. "Inkarnasi: Perwujudan Kasih Allah yang Membela, Membebaskan, dan Mengangkat Martabat Manusia". MELINTAS 35, nr 3 (4.03.2021): 316–33. http://dx.doi.org/10.26593/mel.v35i3.4663.316-333.

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In Christianity, incarnation marks the culmination of the manifestation of God’s love in the world. Through the historical presence of Jesus Christ in the world, salvation is made possible. The salvation of human beings not only addresses worldly issues, but also restores their inner dignity as God’s creation. The Christian doctrine of incarnation gives hope to those who are in the situation of oppression, suffering, and injustice. The presence of Jesus Christ through the incarnation realises God’s love in defending, saving, liberating, and elevating human dignity. This article sees incarnation as an event in which God’s act of love is experienced by human beings. This event needs to be echoed by the Church today in its mission to proclaim the Kingdom of God. The event of incarnation brings the image of the Church as God’s people who are liberated while still in pilgrimage on earth.

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Tomatala, Yakob. "Gereja Yang Visioner dan Misioner di Tengah Dunia yang Berubah". Integritas: Jurnal Teologi 2, nr 2 (31.12.2020): 127–39. http://dx.doi.org/10.47628/ijt.v2i2.48.

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The topic surrounding the visionary and missionary nature of the church is an ongoing discussion, which in turn could help churches in general to articulate the importance, responsibility, and role of the church. The entire dimension of being a Church have to be understood in order to give meaning for its presence on earth. When Jesus Christ said, “they (the Church) are being in the world, …..they (the Church) are being for the world (John 17:11b; 16b), He was referring to the complete substance of the Church. This reality underlies the fact that “the church have a heavenly body, but the church is also in the world therefore it has to be down to earth. Having a comprehensive understanding of this matter is important, to where this will enable the church to position itself accordingly in its respective context. With this knowledge and perspective, the Church can prove that it has “a visionary and missionary nature” to mark its presence as an instrument of God’s grace for the world with the right attitude and self positioning within the appropriate context with today’s condition.

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Zgraja, Brunon. "Symbolika księżyca w Enarrationes in psalmos św. Augustyna". Vox Patrum 69 (16.12.2018): 735–53. http://dx.doi.org/10.31743/vp.3284.

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The present article proves that Augustine, explaining in Enarrationes in Psalmos the texts of Psalms, does not treat references occurig in them, to the moon merely as a part of the descriptions of beauty of the created world, but tries to perceive in it a hidden meaning, the disclosure of which serves the interpreation of different theological questions. For the bishop of Hippo, the moon is a metaphor of God the Creator, of Christ, of the Church and of the human being. With reference to God the Creator, the moon is to remind Christians, that God creating everything as being good and beautiful, He himself is the Good and the Beauty. Furthermore, the motive of the moon is to point to God’s self-sufficiency, his freedom and independence. The moon as metaphor of Christ, in turn, allows to perceive in Him the true God who, through the event of Incarnation, revealed to the human being the eternal plan of salvation. The ecclesiological dimension of the symbolism of the moon, however, introduces the concept of the beginnings of the Church, points out to its persecutions and to the presence of sinful people in it. What’s more, the moon-Church is the mystical Body of Christ and Christi s its Head. It is, furthermore, a Glorious Church that will be reigning with Christ for ever. Through the antropological dimension of the figure of the moon, Augustine exposes to the listeners of his sermons the truth about human fragility, corporality and mortality, moral inconstancy and a necessity for gaining more and more perfection with the suport of the Holy Spirit. The moon is salso to direct the human thinking at the truth of resurrection.

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Banaszak, Artur. "Evangelization Through Social Media – Opportunities and Threats to the Religious Life of an Individual and Community". Kościół i Prawo 11, nr 2 (30.12.2022): 45–62. http://dx.doi.org/10.18290/kip22112.3.

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Evangelization is a task and mission commissioned by Christ to the Church as an institution, but it is also the task of every member of the community of believers. Christ calls us to go with the good news wherever there is a person. Today’s human being lives in two worlds – the real one, but also in the digital one. Therefore, it is important that the process of evangelization takes place not only in a traditional way in the real world, but also that the Gospel is present in the digital world. The subject of this article is the issue of on-line evangelization, including the use of social media. The aim is to show that the presence of the Gospel in the digital world is necessary, but it carries many opportunities and threats.

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Rozprawy doktorskie na temat "Presence of Christ in church and world"

Currie, Thomas Christian. "Threefold Word of God in the theology of Karl Barth : the presence of Christ, its ecclesiological dimension, its revision, and ongoing significance". Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8955.

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This thesis explores and examines the concept of the threefold Word of God in the theology of Karl Barth, particularly the third form of the Word of God, the gospel proclamation, and argues that this tertiary form of the Word of God is central to Barth’s own theology of the church. This thesis argues that Karl Barth revised the concept of the threefold Word of God in the later volumes of the Church Dogmatics, but did not seek to reject the concept nor reject Christ’s presence and God’s speech in the gospel declaration and in the life of the Christian community. This thesis argues that the threefold Word of God is a crucial element in Karl Barth’s vision of the church and an important theme for the whole of his theological project. Disregarded by the field of Barth studies and rejected by modern ecclesiologists, Barth’s description of the gospel declaration and its central role in the life together of the Christian community offers an important ecclesiological alternative to carry forward for both Reformed theology and modern ecclesiology. This dissertation makes three significant contributions. First, this thesis is the first of its kind to engage comprehensively with Karl Barth’s concept of the threefold Word of God and to make clear its later revision. Second, this dissertation offers a review of the contemporary scholarly literature related to Barth’s revision of the threefold Word of God, and addresses the theological and ecclesiological implications of this revision. Third, this dissertation makes a contribution to the fields of Barth studies and contemporary ecclesiology by arguing for the central place of the third form of the Word of God in Karl Barth’s conception of the Christian community.

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Harbour, Michael. "Blessing and sending the church into the world for the sake of the world, using congregational blessings as a missional enterprise". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p050-0140.

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SOUZA, ROAN CLEBER ATAIDE. "HE IS AMONG US: THE PRESENCE OF CHRIST IN HIS CHURCH THEOLOGY, ACCORDING SAINT AGOSTIN". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2018. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34155@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTITUIÇÕES COMUNITÁRIAS DE ENSINO PARTICULARES
A presença de Deus se evidencia no mundo de diversas formas. Ela se tornou ainda mais manifesta quando Deus irrompeu na história e selou com Israel uma aliança. Amorosamente escolhido, o povo da antiga aliança pôde experimentar a cuidadosa presença do Senhor através de inúmeros sinais-sacramentos. Segundo o relato das Escrituras e o testemunho das primeiras comunidades cristãs, essa mesma presença se fez carne em Jesus Cristo, o Verbo eterno do Pai. Por meio de gestos e palavras, Jesus revelou aos homens a presença de Deus e, na potência de seu Espírito, lhes tornou membros de seu Corpo, a Igreja. As primeiras gerações cristãs, conscientes de serem herdeiras da fé do antigo Israel, procuravam - sobretudo em suas assembleias litúrgico-cultuais - experimentar e testemunhar, diante do mundo, o Cristo ressuscitado, sinal privilegiado da presença de Deus. Nele, por meio dele e com ele, doravante, o ser humano e o restante da criação carregam em si a potência de serem sacramento da presença do eterno no tempo. Segundo Santo Agostinho, isso se aplica, de modo particular, ao mistério e à missão da Igreja - corpo-presença de Cristo na história. Diz o santo Doutor que, no regime da nova aliança, este no qual vivemos, convém falar na presença e ação de um Cristus totus. Trata-se do Cristo todo inteiro: o Cristo - plenitude e primogênito, por meio do qual todos os seres são reconciliados com Deus - e seu Corpo, a Igreja, cooperadora de Cristo em seu agir reconciliante. O Concílio Vaticano II, por sua vez, reverberando o pensamento do Doutor da Graça, consegue captar e reconhecer que a Igreja tem um importante papel no processo de reconcilação-deificação do criado. A Igreja, sacramento de Cristo, poderia, então, ser chamada de Corpus totum. E tudo em vista do mais profundo e original anelo do Deus-Amor: ser presença geradora de comunhão em tudo o que existe.
The God s presence in the world can be felt in many ways. Thy presence has become more and more evident when God showed in the history and seal an alliance with people from Israel. Chosen with love, the old people could feel the Lord s presence through many sacramentals-signals. According to the Scriptures and the first Christians testaments, the Lord s presence became flesh in Jesus Christ, the God s eternal Word. Through the things Jesus had made and His words, He showed the human been the God s presence and the Power of the Holy Spirit, and made them part of His Body, the Church. The first Christians, knowing been the old Israel faith heritage, tried - mainly in their cultural-liturgical meetings, feel and testimony to the world, the resurrection Christ, real signal of God s presence. In Him, though Him and with Him, from now on, the human been and the rest of the creation bring in the power of the Eternal God forever. According Saint Agostin, this means, in particular way, the mystery and mission of the Church - presence-body of Christ in the history. The Doctor saint said, in the new alliance, that we live, it could be good to say about the presence and action of Christus totus. That is, The whole Christ: The Christ - plenty and firstborn through all of us are reconciliate to God - and His Body, The Church, that helps the reconciliation act. The Second Vatican Council, at a time, reflecting the Doctor of Grace, recognize that the Church has an important hole in the reconciliation - sanctification of the creature. The Church, Christ s sacrament, could be called the Corpus totum. Considering the more profound and original enlace of God-Love: bringing union among everything that exists.

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Fahrbach, John G. "Biblical world view and Christ's Lordship". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Karlson, William R. Brackney William H. "Syncretism the presence of Roman augury in the consecration of English monarchs /". Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5107.

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Ackermann, Henry F. "In the world and yet not of the world, the tension of community ministry with pastoral ministry in South Florida". Theological Research Exchange Network (TREN), access this title online, 1995. http://dx.doi.org/10.2986/tren.108-0008.

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Wiebe, Michael G. "Equipping the people of Nampa, Idaho First Church of the Nazarene to experience the healing presence of Christ in communion". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Vanzant, Don M. "The teachings of Alexander Campbell concerning conversion and their relevance in the contemporary world". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Mangum, James I. "The Influence of the First World War on The Church of Jesus Christ of Latter-day Saints". Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1694.pdf.

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Foreman, Jordan P. Charlton Thomas L. "Practicing primitive Christianity in a progressive world a historical examination of two divisions within the Churches of Christ in America /". Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5186.

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Książki na temat "Presence of Christ in church and world"

1932-, Coote Robert T., red. Jesus Christ in world history: His presence and representation in cyclical and linear settings. Frankfurt am Main: Peter Lang, 2009.

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Israel, Martin. Coming in glory: Christ's presence in the world today. New York: Crossroad, 1986.

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Coming in glory: Christ's presence in the world of today. London: Darton, Longman & Todd, 1986.

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Schmertz, Navarro Christine, i Dailey Joanna, red. The church: Christ in the world today. Winona, MN: Saint Mary's Press, 2011.

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MacDonald, Gordon. Christ followers in the real world. Nashville: Oliver-Nelson, 1991.

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Jacques, Ellul. The presence of the Kingdom. Wyd. 2. Colorado Springs: Helmers & Howard, 1989.

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1950-, Johnson Phillip, red. The human church in the presence of Christ: The congregation rediscovered. [Macon, GA]: Mercer University Press, 1985.

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Robert, Payne. The making of the Christian world: From Christ to Dante. New York: Dorset Press, 1990.

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Catholic Church. National Conference of Catholic Bishops. Office of Pastoral Care of Migrants and Refugees. i Migration and Refugee Services (United States Catholic Conference), red. Celebrando la presencia de Jesucristo =: Celebrating the presence of Christ Jesus. Washington, D.C: United States Catholic Conference, 1996.

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C, Logan James, red. Christ for the world: United Methodist bishops speak on evangelism. Nashville, Tenn: Kingswood Books, 1996.

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Części książek na temat "Presence of Christ in church and world"

Olsen, Daniel H., i Samuel M. Otterstrom. "Language and the Internationalization of The Church of Jesus Christ of Latter-Day Saints". W Handbook of the Changing World Language Map, 2799–823. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-02438-3_67.

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Olsen, Daniel H., i Samuel M. Otterstrom. "Language and the Internationalization of The Church of Jesus Christ of Latter-Day Saints". W Handbook of the Changing World Language Map, 1–26. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-73400-2_67-1.

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Shumway, J. Matthew. "Tithes, Offerings and Sugar Beets: The Economic Logistics of the Church of Jesus Christ of Latter-Day Saints". W The Changing World Religion Map, 1207–28. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_64.

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Shumway, J. Matthew, i Laurie Weisler. "Retrenchment and Retreat: Policy Changes in the Time of COVID-19 for the Church of Jesus Christ of Latter-Day Saints". W COVID-19 and a World of Ad Hoc Geographies, 2619–35. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94350-9_141.

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Otterstrom, Samuel M., i Brandon S. Plewe. "Geographical Diffusion and Growth Patterns of the Church of Jesus Christ of Latter-day Saints Since World War II". W The Palgrave Handbook of Global Mormonism, 91–140. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52616-0_4.

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Bumazhnov, Dmitry F. "The Jews in the Neglected Christian Writing “The Word of Saint Barsabas, Archbishop of Jerusalem, about our Saviour Jesus Christ and the Churches” of the Second – Early Third Century". W Patrologia Pacifica: Selected Papers Presented to the Western Pacific Rim Patristics Society, redaktor Vladimir Baranov, 121–35. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216320-012.

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McBride, Jennifer M. "Christ's Public Presence". W The Church for the World, 57–86. Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199755684.003.0003.

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Siecienski, A. Edward. "8. “One, holy, catholic, and apostolic Church”". W Orthodox Christianity: A Very Short Introduction, 69–79. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0008.

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Since its beginning, Christianity has affirmed that believing in Christ necessarily meant belonging to a community of believers. For the Orthodox, the church is the assembly gathered together by Christ himself in order to be his ongoing presence in the world. ‘One, holy, Catholic, and Apostolic church’ describes how the model of collective leadership and decision-taking shown by the apostles became the norm for the Orthodox and explains the importance in Orthodoxy of the synodal principle. It also outlines the structure of the Orthodox church—fifteen self-governing churches, each ruled by a patriarch or metropolitan bishop—and describes its relations with other Christian groups, including the Roman Catholic church.

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Zimmermann, Jens. "Bonhoeffer’s Theological Anthropology and the Greater Tradition, Part II". W Dietrich Bonhoeffer's Christian Humanism, 79–112. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832560.003.0003.

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Chapter 3 continues to outline parallels in patristic and Bonhoeffer’s theology. The first two segments focus on the humanist significance of the church as Christ’s body. Bonhoeffer’s relational understanding of God’s image disallows an individualistic understanding of salvation. His view of the church as “Christ existing as community,” with its transformative ethical implications mirrors Irenaeus’ and Augustine’s ecclesiology. In Bonhoeffer’s deeply sacramental understanding of the church as God’s presence in the world his theology of Stellvertretung, the eucharist, and his ethics converge into a depiction of Christianity as transformative humanism. The chapter then elucidates the biblical roots of “being in Christ,” along with the often overlooked, deeply Trinitarian structure of this participatory ontology in Bonhoeffer. The remainder of the chapter compares his anthropology to the teaching of deification that defines patristic theology. Once deification is properly understood as becoming Christlike, Bonhoeffer’s Christian humanism aligns most clearly with the synergistic, ethical view of the Cappadocian fathers of the Christian life as becoming truly human in conformity to Christ.

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Siecienski, A. Edward. "10. The mysteries". W Orthodox Christianity: A Very Short Introduction, 91–98. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0010.

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The Orthodox church has blessings and ceremonies for every occasion, but among the various rites of the church, seven have taken on a special significance. ‘The mysteries’ describes these seven sacraments of the Orthodox church—baptism, chrismation (confirmation), the eucharist, reconciliation (confession), the Anointing of the Sick, marriage, and Holy Orders. The Orthodox conviction is that Christ himself is encountered in each of the seven mysteries, and it is he who provides believers with the grace needed for their particular ministry or state of life. For the Orthodox, sacraments are not just ceremonies or celebrations that mark important milestones in one’s Christian journey; they are manifestations of Christ’s ongoing presence in the world.

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Streszczenia konferencji na temat "Presence of Christ in church and world"

Tentoma, Nefeli, Andreas Georgopoulos i Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST". W ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12153.

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The significance of preservation of cultural heritage is undeniable, which is why both their geometric documentation and the creation of their digital “twins”, i.e. reconstructions and replicas at any scale, are essential procedures. A special category of cultural heritage is sacred sites which combine historical, spiritual and religious values. The most sacred monument of Christianity is the Holy Aedicule covering the Tomb of Christ in the Church of the Holy Sepulchre in Jerusalem. This paper aims to investigate and compare the various three-dimensional representations of the Holy Aedicule of the Tomb of Christ, which exist both in physical and in digital form. Initially, the main structural phases of the Aedicule are presented, including its destructions and restorations. Moreover, the different categories of the three-dimensional representations of the monument are defined. With reference to the replicas, both the reasons of their construction and their list in the form of a dataset table are presented. More specifically, in the context of this research, the three-dimensional representations of the Aedicule are divided into two major categories: the replicas constructed worldwide and the geometric documentations of the monument's condition through the years. Regarding the replicas, a list of the discovered representations is created and this database is visualized and depicted in an online web map along with essential information with the use of an open-source Geographic Information System (GIS). Based on this visualization an online web map has been created. Furthermore, the previous geometric documentations and surveys of the Holy Aedicule of the Tomb of Christ are presented. A comparison is conducted between the 3D models of the Aedicule, which were created by the University of Florence in 2007-8 and the National Technical University of Athens in 2015-17. The impact of the Holy Aedicule across the world is examined through statistics based on the type, date of construction and location of the replicas. The possible deformations of the monument's structure are detected from the assessment of the results from both the processing and the comparison of the 3D models. In conclusion, future works are suggested focusing on the discovery of the total number of replicas worldwide and the monitoring of the condition of the Aedicule. Cultural

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Gvozdetskaya, Natalia Yu. "PERCEPTION OF TIME IN HUNGRVAKA". W Second Scientific readings in memory of Professor V. P. Berkov. St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063569.

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The paper examines the perception of time in the Old Icelandic ‘chronicle’ Hungrvaka ‘Awakening hunger’ (13th century) in the aspect of the correlation of local and foreign traditions of time counting and time markers. The paper discusses the specifics of usage of natural temporal names (winter and summer, day and night, etc.), indications of the time of power and death of foreign and Icelandic leaders, the role of genealogies and chronology ‘from the Birth of Christ’, as well as that of church holidays. The author comes to the conclusion about the combination in this work of the old local tradition, dating back to oral literary activity, and a new foreign tradition that came from Latin sources along with the introduction of Christianity. It is argued that the temporal characteristic of Hungrvaka is not reducible to a chronical list of years. A significant place is occupied in it by the ‘natural’ (often specific) and ‘genealogical’ perception of time (characteristic of the tribal community, which did not know the state and royal power), which brings this work closer to the family sagas. At the same time, the correlation of the time of power and death of the Icelandic bishops (and also that of the secular leaders of Iceland) with the time of the power and death of foreign leaders, as well as with the chronology ‘from the Birth of Christ’ serves to elevate Icelanders and Iceland in a world-historical perspective.

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Đurđević, Nenad. "KOLEKTIVNI ASPEKT SLOBODE VEROISPOVESTI". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.005dj.

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By its importance to the greatest number of people, freedom of religion, both historically and in the modern world, has become their universal need and interest, with characteristics that enable and require a greater and more specific presence of law than in the case of the legal treatment of freedom of thought, conscience and religion, into which she herself enters. It is about the so-called absolute human right (the right of personality), for which a person cannot only be punished but also harassed, including forcing him to reveal his religion. Freedom of religion is, above all, man's spiritual sphere, which represents his forum internum. However, unlike freedom of thought and conscience, freedom of religion also has an external component (forum externum), i.e., a collective aspect, the essence of which is the possibility of professing faith in communication and community with other people, publicly and privately, through non-institutional and institutional forms. At the same time, for the vast majority of believers, the freedom to associate with others for the purpose of expressing their faith, that is, the possibility to freely form their own religious community in legally recognized forms, is of the same importance as the right to have a particular religion in general. Freedom of religion, as an individual right, can be annulled if it is not supplemented by the right of a religious group to build an infrastructure that enables individuals to fully enjoy that freedom and the right to autonomy in their internal affairs. The collective aspect of freedom of religion is often connected in practice with state intervention in favor of some, as a rule, majority religious community to the detriment of minority religious communities or with state interference in the internal organizational or personnel issues of a religious community. Many of these cases ended up before the European Court of Human Rights with a decision on the violation of freedom of religion, often with violations of the prohibition of discrimination or freedom of association. The European Court of Human Rights found in all those cases that such a position of the state is contrary to its obligation to act neutrally in relation to all churches and religious communities on its territory, from the point of view of realizing both individual and collective aspects of freedom of religion. The persecution of the Ukrainian Orthodox Church of the Moscow Patriarchate and its clergy by the Ukrainian state and the complete siding with the Ukrainian Orthodox Church of the Kyiv Patriarchate, which we have witnessed in recent years and especially in 2023, clearly show all the fragility and politicization of the guarantee of the collective aspect of freedom of religion when it conflicts with state and geostrategic interests and policies. We can also add the recent events regarding the adoption of the Law on Freedom of Religion in Montenegro and the conclusion of the Fundamental Agreement between the State of Montenegro and the Serbian Orthodox Church. It can be freely said that the realization of freedom of religion, and especially its collective aspect, for a certain religious community/group in practice most often essentially depends on its relationship with the state authority on whose territory it operates and the model of state-religious community relations applied in a particular state.

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Trebežnik, Luka. "Christianity as a constant process of atheization". W International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.

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