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Artykuły w czasopismach na temat "Unity Church (Pittsfield, Mass.)"
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Ranubaya, Fransesco Agnes, Nikodemus i Yohanes Endi. "Inkulturasi Dan Pemaknaan Misa Imlek Dalam Gereja Katolik". Kamaya: Jurnal Ilmu Agama 6, nr 1 (17.01.2023): 27–40. http://dx.doi.org/10.37329/kamaya.v6i1.2111.
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The focus of this research is the Inculturation and meaning of Chinese New Year in the Catholic Church. The population of Indonesia consists of various tribes, religions and races. This shows the heterogeneity in Indonesia. Among the ethnic groups in Indonesia is the Chinese. In Chinese culture, the author discusses the meaning of thanksgiving for Chinese New Year celebrations. Thanksgiving is contained in the celebrations such as: the meaning of chinese new year mass in liturgy, the meaning of eating together, the meaning of chinese new year in the catholic church, and the church gives space; chinese new year inculturation. New year celebrations in China are symbolic rituals that adherents believe can bring blessings and happiness in the coming year. The purpose of the study was to determine the location of the inculturation of the celebration of Chinese New Year mass in the Catholic Church, understanding the meaning of inculturation and understanding of the celebration of Chinese New Year in the Eucharist. The findings in this research are contained in a framework that describes the reality of the meaning of the Inculturation of Chinese New Year Mass in the Catholic Church as a celebration of gratitude. The results of this study form the basis for the implementation of the Catholic Incutoration today. The author hopes to help, add human insight to Chinese New Year culture. The way of viewing and responding to an event spiritually has long existed and is part of the cultural tradition in Asia. So that Inculturation gives life to the Church filling and edifying with the light of faith, of Christ in the unity of Church tradition. This research is very relevant to today's situation, especially for the younger generation to get to know the various cultures that are integrated into the Church tradition as a unique and meaningful unity of faith.
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Paulet, Lucian. "Yves Congar’s Vision of the Role of the Holy Spirit Regarding the Unity of the Church: 1953-1971". DIALOG TEOLOGIC XXVI, nr 51 (1.06.2023): 119–34. http://dx.doi.org/10.53438/zzao1631.
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This article is a follow-up of a previous study: “The Holy Spirit as the Principle of Ecclesial Unity in Yves Congar’s Early Writings,” which concluded that “Congar never understood unity as uniformity, but after 1946-1947, he became increasingly attentive to diversity and even defined the visible unity of the Church as communion”. It was only natural to continue the research on the same topic with the subsequent writings of Congar. Therefore, this article presents how Congar’s vision on the role of the Holy Spirit regarding the unity of the Church developed between 1952 and 1971. Which are some of his discoveries on the topic? Which are the factors that contributed to the development of his thinking during this period of time? Did his overall vision of the Church change?—these are some of the main questions that this article will try to answer. “Le Saint-Esprit et le Corps apostolique, réalisateurs de l’oeuvre du Christ” (1952) opened a period when Congar emphasized a certain freedom of the Spirit with regard to the institutions of the Church (not with regard to the mission of Christ). This period included for Congar a discovery of diversity in the Church, the charisms of the Spirit, the status and role of the faithful, of the relation of the Church to the world, the rediscovery of the eastern tradition, the beginnings of a rediscovery of the Reform, a wide awareness of the modern ‘secular’ world. In Congar’s words, this was for him a period of “a mass sortie from the ghetto, which could also be called an emergence from the era of Constantine or of the Counter-Reformation with its largely polemical outlook.”
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Mieczkowski, Janusz. "Msza święta trydencka". Ruch Biblijny i Liturgiczny 61, nr 3 (30.09.2008): 165. http://dx.doi.org/10.21906/rbl.358.
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After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.
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Michalak, Jakub. "Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej". Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, nr 2 (31.10.2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.
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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.
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Żądło, Andrzej. "The Idea of Unity and Catholicity of the Church in the Custom of Mentioning the Bishop’s Name in the Eucharistic Prayer". Collectanea Theologica 92, nr 2 (28.05.2022): 149–67. http://dx.doi.org/10.21697/ct.2022.92.2.07.
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The editio tertia emendata of the Paul VI Missal was made available to the Church in 2008. Particularly noteworthy among the many emendationes of this edition is the one that refers to the situation when the bishop celebrates the Holy Mass outside his own diocese. In the Missal published in 2002, it was suggested that this mention should be as follows: et me indigno famulo tuo, et fratre meo N., Episcopo huius Ecclesiae N. In the revised edition it is proposed that the “guest” bishop should mention his brother first (et fratre meo N.), who for him is the bishop of the diocese where he celebrates Mass, and only later mention himself (et me indigno famulo tuo). In doing so, he should also not additionally define the local Church as “N.,” i.e., for example, Varsovian or Washingtonian, which, as such, do not exist, but he should pray for the bishop of “this Church” (huius Ecclesiae), within which he celebrates the liturgy in communion with the universal Church, emphasized by fraternal unity with the local pastor. The article shows that this modification is of great theological significance and corresponds to the ecclesiology of Vatican II.
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Karundeng, Federicoh, Fransiskus Xaverius Dedha i Aristi Vanessa Oroh. "MISA TRADISIONAL MENURUT MOTU PROPRIO TRADITIONES CUSTODES". Pineleng Theological Review 1, nr 1 (20.02.2024): 74–82. http://dx.doi.org/10.53396/pthr.v1i1.194.
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Liturgy is an expression of faith in God which is expressed in a great way through the Eucharistic Celebration. Before the Second Vatican Council, the Church celebrated the Liturgy by using the 1962 Roman Missal, or celebrating the Traditional Mass (Tridentine). After the implementation of the Second Vatican Council, it was mutually agreed that the expression of Faith through the liturgy, using the 1970 Roman Missal, which was issued by Pope Paul Vi. Since then, the practice of using traditional mass is rarely used anymore. During the Pontifical period of Pope Benedict XVI, he issued the Motu Proprio Summorum Pontificum, which permitted the Return to the Practice of this Traditional Mass. Three years later, Pope Francis asked the bishops through the Congregation for the Doctrine of the Faith to review the implementation of the Summorum Pontificum. The Pope discovered that there was a movement towards division, so Pope Francis issued the Motu Proprio Traditionis Custodes to cancel the existing norms and laws in the Summorum Pontificum, to maintain the unity of the Church.
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Magpantay, Melanie, i Antonio Hila. "Rufino Cardinal Santos Steers the Archdiocese of Manila to Vatican II (1959-1966)*". Scientia - The International Journal on the Liberal Arts 12, nr 2 (30.09.2023): 86–110. http://dx.doi.org/10.57106/scientia.v13i1.167.
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Rufino J. Santos was labeled as a conservative who resisted change, especially during the last half of his stewardship as archbishop of the Archdiocese of Manila. In an era when the Catholic world was beset by the liturgical revival movement and other social movements of the 1960s, Santos strived to preserve his role as a Church militant while the Philippine ecclesiastical hierarchy veered towards making the Catholic Church responsive to the contemporary social ills. The present study uses the historical method framed by Arnold Toynbee’s Challenge and Response theory to discuss, narrate, and analyze how the first Filipino Cardinal preserved the unity and tradition of pre-Vatican II ideals while ironically, being an active participant in the four Vatican II Council Sessions. This study contextualizes how Santos’ adherence to unity and uniformity was driven by his intent to avoid confusion among the priests and the laity and how this intent steered him to spearhead the introduction of the Misa ng Bayan, the first Tagalog translation of the Holy Mass in 1966, as he defied his critics, and ultimately brought the Philippines into the threshold of change that Vatican II envisioned.
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Meens, Rob. "Ritual Purity and the Influence of Gregory the Great in the Early Middle Ages". Studies in Church History 32 (1996): 31–43. http://dx.doi.org/10.1017/s042420840001531x.
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Unity and diversity form a theme which Gregory the Great addressed in his famous set of answers to Augustine of Canterbury. Augustine had asked the Pope: Even though the faith is one, are there varying customs in the churches? and is there one form of mass in the Holy Roman Church and another in the Churches of Gaul? To this, the Pope replied: My brother, you know the customs of the Roman Church in which, of course, you were brought up. But it is my wish that if you have found any customs in the Roman or the Gaulish church or any other church which may be more pleasing to Almighty God, you should make a careful selection of them and sedulously teach the Church of the English, which is still new in the faith, what you have been able to gather from other churches. For things are not to be loved for the sake of a place, but places are to be loved for the sake of their good things. Therefore choose from every individual Church whatever things are devout, religious, and right. And when you have collected these as it were into one pot, put them on the English table for their use.
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Thomas, Sean C. "Mass of the Ages 18–39: The Sudden Revival of the Tridentine Latin Mass and Lessons for a More Robust Post-Conciliar Theological Aesthetics in Liturgy". Religions 15, nr 4 (31.03.2024): 439. http://dx.doi.org/10.3390/rel15040439.
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The Tridentine Latin Mass (TLM) is rapidly growing in popularity. The movement that has formed around it has grown so attached to it as to threaten the unity of the Catholic Church. I attended TLMs in multiple distinct settings, studied the worshippers’ ordinary theology, and proceeded hermeneutically using the Circle Method. The most useful insight to emerge from this is that the theological aesthetics of the post-Conciliar Mass could be more deeply symbolic and synergistic with Conciliar intellectual theology. The TLM’s aesthetics offer worshippers assurances of certainty, but these assurances are empty. Therefore, parishes should facilitate the self-expression of the faithful, both to foster engagement with mystery and to inspire liturgical aesthetics. From these expressions, contextually meaningful symbols will emerge, which, through communal discernment guided by the Holy Spirit, may prove worthy to the task of enhancing liturgical aesthetics.
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Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA". Sophia. Human and Religious Studies Bulletin 13, nr 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.
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The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.
Rozprawy doktorskie na temat "Unity Church (Pittsfield, Mass.)"
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Anderson, Richard F. "Developing community through a ministry of small groups in a small New England Evangelical Free church". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Black, Jeffrey L. "The implementation and effect of small groups on the growth of New Life Community Fellowship". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Pełny tekst źródłaKsiążki na temat "Unity Church (Pittsfield, Mass.)"
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Anthony, John M. South Church at 150. Bloomington, Ind: AuthorHouse, 2008.
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Bruce, Tricia Colleen. Parish and Place. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190270315.001.0001.
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The Catholic Church stands at the forefront of an emergent majority-minority America. Parish and Place tells the story of how the largest US religion is responding at the local level to unprecedented cultural, racial, linguistic, ideological, and political diversification among American Catholics. Specifically, it explores bishops’ use of personal parishes—parishes formally established not on the basis of territory, but purpose. Today’s personal parishes serve an array of Catholics drawn together by shared identities and preferences rather than shared neighborhoods. Their contemporary application permits Catholic leaders to act upon the perceived need for named, specialist organizations alongside the more common territorial parish, designed to serve all in its midst. Parish and Place documents the US Catholic Church’s earlier move away from national parishes and more recent renewal of the personal parish as an organizational form. In-depth interviews and national survey data detail the rise and rationale behind new parishes for the Traditional Latin Mass, for Vietnamese Catholics, for Black Catholics, and more. Featuring insights from bishops, priests, and diocesan leaders throughout the United States, chapters offer a rare view of institutional decision-making from the top. The book is at once a demonstration of structural responses to diversity across wider conceptions of space, and a look at just how far fragmentation can go before it challenges cohesion and unity.
Części książek na temat "Unity Church (Pittsfield, Mass.)"
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Hasan, S. S. "The Church as Battleground". W Christians versus Muslims in Modem Egypt, 209–20. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195138689.003.0016.
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Abstract Under Pope Shenuda the church is a rallying place for Copts, where they can reaffirm their collective identity. The mass has become for them what it was in the early Christian era, a kind of communal affirmation of survival in the face of persecution. Its strength derives from the awareness of every single individual Copt hurrying to his local church on his day off that millions of Copts throughout the country are doing the same thing. A feeling of power results from the knowledge of this simultaneity, one that is reinforced at the end of the Mass when each member of the congregation clasps the hand of his neighbor to the right and the left, in front of him and behind him in a symbolic gesture of communal unity. Similarily, the common practice of baptizing large groups of babies together on auspicious days, such as the feasts of the saints, is an act of affirmation by a community ever conscious of its minority status. As the babies are carried in their white baptismal gowns by their mothers in procession around the church, the communal rejoicing at this visible blessing of fertility resembles the pride ultra-Orthodox Jews take in their large clutches, which they look upon as a triumph over the Holocaust.
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Kissel, Stephen T. "Sacred Centers of Community". W America's Religious Crossroads, 81–103. University of Illinois Press, 2021. http://dx.doi.org/10.5622/illinois/9780252044236.003.0005.
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The creation of sacred spaces for public worship played an integral role in solidifying religious unity and identity across the antebellum Northwest. Residents actively sought and contributed to the establishment of churches and other hallowed sites, stimulating mass public support for the permanent influence of religion in their local communities. While differences in religious doctrine, ethnicity, and race often separated individual churches, the process of constructing new sacred spaces frequently provided opportunities for civic collaboration across denominational lines. This chapter examines the public response to the creation of three types of sacred spaces: the church, revival campground, and utopian settlement. Actively sought by Northwestern residents for their moral influence, religious fellowship, and even refuge, these sacred sites became prominent, desirable components of the regional townscapes.
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Morgan, David. "Millerism and the Schematic Imagination". W Protestants & Pictures Religion, Visual Culture, and the Age of American Mass Production, 132–58. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195130294.003.0005.
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Abstract ntebellum religious life in the United States was strongly colored by the early republic’s radical evangelical egalitarians, who were steeped in revival and a fiery rhetoric attacking traditional church polity. By contrast, the ATS’s accentuation of union and cooperation was a move to avoid evangelical factionalism and to focus energies on a clear, even single-minded agenda. The ATS, which rooted itself in the middle class and filled its executive committees with judges, lawyers, and divines, sought to forge an evangelical consensus from unity that was a safer bet than the radicalism of figures like Elias Smith or Lorenzo Dow. But the leaders of Millerism and Seventh-Day Adventism, impelled by a deep sense of urgency, threw caution to the wind and indulged in the heady experience of liberty and egalitarianism that celebrated the disestablishment of religion, fired the Second Great Awakening, and led to a flurry of upstart preachers and popular religious movements.1 Millerite and Seventh-Day Adventism were premised on the revolutionary notion that the individual possessed the inherent right and capacity to decide for him or herself in what spiritual truth consisted. The evangelical belief in access to the Bible assumed that the Bible could be successfully interpreted by anyone who genuinely tried to understand it.