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Wawrzyńczak, Ks Szymon Krzysztof. "Sukcesja urzędu biskupiego w nauczaniu Kościoła Rzymskokatolickiego i Kościoła Polskokatolickiego w RP z uwzględnieniem problemu biskupów wędrownych (episcopi vagantes)". Łódzkie Studia Teologiczne 31, n.º 4 (30 de dezembro de 2022): 57–70. http://dx.doi.org/10.52097/lst.2022.4.57-70.
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The issue of apostolic succession is one of the subjects of ecumenical dialogue between the Roman Catholic Church and the Polish-Catholic Church in the Republic of Poland. Thanks to studies conducted in this area, it is possible to ascertain the preservation in the Polish-Catholic Church of the historical succession, originating through the Churches of the Union of Utrecht from the Roman Catholic Church. A difference, howewer, is the approach of the two communities to the succession of the episcopal ministry outside the community of the Church. The Old Catholic Churches, and hence the polish-catholics, do not recognise the validity of episcopal ordinations conferred outside the ecclesial community and without a specific mandate to confer them, even if the proper rite of conferral has been observed. The Roman Catholic Church, while regarding the conferral and reception of episcopal orders without papal nomination as giving rise to excommunication, nevertheless recognises their sacramental effect if the substance, form and proper intention of the conferral have been preserved.
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Stokolos, Nadiya G. "An attempt at the ethno-confessional transformation of Orthodoxy in Poland (1923-1939)". Ukrainian Religious Studies, n.º 24 (26 de novembro de 2002): 12–20. http://dx.doi.org/10.32420/2002.24.1369.
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Neounia is one of the common names of the new unified church, which was introduced by the Polish Roman Catholic bishop on the Ukrainian and Byelorussian lands of Poland during the interwar period (1923-1939). This church had a number of other names: Catholicism of the Eastern Rite, Eastern Rite, Biblical (double-rite) union. Officially, it was called the Parishes of the Catholic Church of the Eastern Catholic Rite or of the Roman Catholic Church of the Eastern Rite. The Church, through which the Vatican sought to convert the "united East" into the bosom of Catholicism, was often referred to as a "government union", since it was in some cases facilitated by local government officials. The unofficial name - neounya - contrasted with the "old union" proclaimed in Brest in 1596.
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Dobos, Fabian. "The researches of Nicolae Iorga on the Roman-Catholic Church in the Old Kingdom of Romania". Studia Universitatis Moldaviae. Seria Ştiinţe Umanistice, n.º 4(174) (outubro de 2023): 9–14. http://dx.doi.org/10.59295/sum4(174)2023_02.
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This article concisely presents the contribution of the great Romanian historian in the Roman-Catholic Church`s history from the Old Kingdom of Romania, enhacing his interest in the Catholic manuscripts from the ecclesiatical archives of the two dioceses of Bucharest and Iași. Moreover, it illustrates the disputation between Nicolae Iorga and other historians, regarding the first writings in Romanian. This study highlights Nicolae Iorga’s interest in the past of the Roman-Catholic Church from the Old Kingdom of Romania, as he analyzed unpublished documents from the ecclesiastical archives of Iași and Bucharest, as well as documents from abroad. Another paragraph of this article accentuates the close relation between Nicolae Iorga and Archbishop Raymund Netzhammer, which had degraded during the First World War, when the prelate was accused by the historian of ,,germanism”.
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KAYE, ELAINE. "Heirs of Richard Baxter? The Society of Free Catholics, 1914–1928". Journal of Ecclesiastical History 58, n.º 2 (28 de março de 2007): 256–72. http://dx.doi.org/10.1017/s0022046906008177.
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The Society of Free Catholics was founded in 1914 by a small group of Unitarian ministers, who, inspired by Richard Baxter, James Martineau, F. D. Maurice and the Catholic Modernists, sought to combine historic Catholic sacramental and devotional practice with theological freedom, and to unite all Christians in a Free Christian Church. The members included Anglicans, Nonconformists and a few Roman Catholics. The two main leaders of the society were J. M. Lloyd Thomas of the old Meeting, Birmingham, and W. E. Orchard of the King's Weigh House, London. Their chief legacy was a series of prayer books for public worship.
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Mames, Tomasz Dariusz. "The Canonical, Legal and Liturgical Consequences of the Redefinition of the Sacrament of Marriage in the Old Catholic Churches". Forum Teologiczne, n.º 22 (13 de outubro de 2021): 125–40. http://dx.doi.org/10.31648/ft.6926.
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Both the Roman Catholic Church and the canonical Orthodox Churches, or Churches associated with the Union of Utrecht, include marriage in the seven sacraments. Nevertheless, there is no agreement between them regarding the minister of the sacrament, the possibility of a second marriage after divorce or clergy marriage. In recent years, tensions in individual ecclesial communities have also been exacerbated by canonical legalization of same-sex relationships. This issue concerns, in particular, the Churches whose bishops are part of the International Conference of Old Catholic Bishops. In the West European Old Catholic Churches of the Union of Utrecht there is full agreement that homosexual orientation is one of the variants of human nature. Old Catholics Theologians believe that the condemnation of homosexuality which we find in Scripture resulted from the state of knowledge at the time and related cultural connotations. They point out that modern science shows this phenomenon in a completely different perspective, based on the results of scientific research unknown to either the Biblical tradition or the Tradition of the early Church. The consequence of this was the opening of the debate on their nature and on the possibility of blessing same-sex relationships.
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O’Loughlin, Thomas. "Equality as a Theological Principle within Roman Catholic Ecclesiology". Ecclesiology 18, n.º 1 (7 de fevereiro de 2022): 35–56. http://dx.doi.org/10.1163/17455316-18010004.
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Abstract As the Roman Catholic Church aspires ‘to embrace a synodal way’, some old questions about its ecclesial vision return. One such question is the equality of all the baptised within the church. This question is particularly fraught because of the church’s long history of viewing the itself as a society of unequals, its hierarchical structures, and its culture of top-down authority modelled on pre-modern monarchical conceptions of society. This paper argues that not only must the church face the implications of accepting the equality of the baptised as a basis of its praxis, but also that it should embrace that equality as part of its witness and service to the world. Thus, it must not simply take equality to heart and express it in its rituals, but must create a ‘theology of human equality’ which then becomes part of its preaching.
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Lavrenova, Svetlana A. "Dignity, freedom and human rights: A comparative analysis of the teachings of the Roman Catholic and Russian Orthodox churches". Issues of Theology 4, n.º 1 (2022): 134–50. http://dx.doi.org/10.21638/spbu28.2022.107.
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The social teachings of Christian churches answer a number of important questions of public life. Such issues include dignity, freedom, and human rights. The task of Church social teaching is to assess modern socially significant problems, state-church relations, and church-social issues and to formulate the official position of the Church on the challenges of modernity based on centuries-old Christian teachings and church traditions. The subject of this research is a comparative analysis of Catholic and Orthodox social teachings on the issue of granting a Christian personal rights and freedoms. The research methodology is based on a comparative analysis of church documents in cultural-historical and socio-political contexts. The work examines the history and development of legal doctrine in the Roman Catholic and Russian Orthodox Churches. Particular attention is paid to an examination of official church documents, including papal encyclicals, documents of the Second Vatican Council of the Roman Catholic Church, documents of social issues adopted at the Councils of Bishops of the Russian Orthodox Church. Based on the historical and ideological context of the two positions in relation to human rights, the work reveals the general provisions and differences in the Catholic and Orthodox understanding of this issue. The article argues that, despite the existing differences, these teachings are united by a common desire to bring a moral dimension and an orientation towards Christian values into public and political life.
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MENG, Kwang-ho. "Catholic Church and Biomedical Ethics Education". Korean Journal of Medical Ethics 2, n.º 1 (novembro de 1999): 107–22. http://dx.doi.org/10.35301/ksme.1999.2.1.107.
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The Christian tradition, rooted in both the Old and the New Testament and exemplified in the story of the Good Samaritan, has always encouraged the care for the sick. This tradition is closely connected with the historical development of medical ethics in the Roman Catholic Church. In the nineteenth century, the discipline called pastoral medicine fully bloomed and the newer developments in biological and medical science encouraged the growth of medical ethics. Catholic Church has been trying to help the Catholic health care professionals increase their understanding of Catholic ethical principles so that it parallels their professional knowledge and acumen. This article reviews three major efforts of the church to help the health professionals for their ethical reasoning. First, since the famous statements of the Second Vatican Council in early 1960s, many church’s teaching on biomedical ethics have been published as church documents and recommended to be followed by the Catholic health professionals. Second, various Catholic health organizations and professional associations also have published ethical codes and directives for their members and member organizations. Third, medical and nursing ethics have been included in the curriculum of most Catholic medical and nursing colleges.
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Scholl, Sarah. "Freedom in the Congregation? Culture Wars, Individual Rights, and National Churches in Switzerland (1848–1907)". Church History 89, n.º 2 (junho de 2020): 333–49. http://dx.doi.org/10.1017/s0009640720001286.
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AbstractThis paper aims to examine political, ecclesiastic, and theological changes in Switzerland during the time of the nineteenth-century culture wars. It analyzes the reforms of the churches undertaken during that period in correlation with the evolution of various social and cultural elements, in particular the ever-greater confessional diversity within the territory and the demand for religious freedom. After an initial general accounting of the history of Swiss institutions (state, Catholic, and Protestant national churches), the article explores an example of a liberal church reform that took place in Geneva in 1873: the creation of a Catholic Church defined simultaneously as Christian, national, liberal, and related to the German Old Catholic movement. It fashioned a new community in keeping with the idea that freedom of conscience should be implemented within the church, thereby meeting strong resistance from Roman Catholics. The article closes with a return to the broader Swiss context, arguing that freedom of belief and of worship was finally enshrined in the 1874 Swiss constitution as a result of the growing divisions among Christians over the compatibility of liberal values with Christian theology and the subsequent rise of a new confessionalism.
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Tops, Mattie, e C. Sue Carter. "Envy: The biochemical substrates". Biochemist 35, n.º 6 (1 de dezembro de 2013): 26–32. http://dx.doi.org/10.1042/bio03506026.
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The concept of ‘envy’ (in Latin, invidia) is old. Envy or coveting the possessions of others is prohibited in the Ten Commandments and became a central tenant of the Catholic Church. Prudentius, a Roman Catholic scholar, writing in AD 410, considered envy to be the antonym of ‘kindness’. Envy was added to the list of seven ‘deadly sins’, by the Catholic Pope Gregory I in the late 6th Century and was later described in Dante's The Divine Comedy.
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Gilley, Sheridan. "Popular and Elite Religion: the Church and Devotional Control". Studies in Church History 42 (2006): 337–59. http://dx.doi.org/10.1017/s042420840000406x.
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Popular and elite are imprecise terms, but it may be possible to give them a closer definition by relating them to categories in the work of John Henry Newman. In 1877, Newman was growing old. He was republishing his Anglican writings, both to preserve what they contained of value and to draw what poison remained. A particular difficulty attached to hisLectures on the Prophetical Office of the Church, published forty years before, in 1837, which classically defined the peculiar merit of the Church of England as occupying a middle way orvia mediabetween Romanism and popular Protestantism. The work contained some sharp attacks on Rome, which Newman had retracted even before his Roman conversion. There remained, however, a particular matter which had long been an obstacle to his submission to Rome, his conviction that the honours which Roman Catholics paid to the Virgin and saints derogated from the unique worship due to Christ, which Newman combined with a fastidious distaste for the more ‘unmanly’ and sentimental or sugary aspects of modern Catholic devotion.
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Scheck, Thomas. "The Polemics of John Heigham and Richard Montagu and the Rise of English Arminianism". Recusant History 29, n.º 1 (maio de 2008): 12–27. http://dx.doi.org/10.1017/s0034193200011821.
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The English Catholic apologist John Heigham (1568–1632) deserves to be better known in light of the significant historical consequences of his efforts in the field of Catholic apologetics. Heigham’s tract, The Gagge of the Reformed Gospel (1623) accused the Reformed Church in England of heresy and innovation and summoned the readers back to the Roman Catholic Church. This work was answered by Richard Montagu (1577–1641), the future bishop of Chichester and Norwich in his book, A New Gagg for an Old Goose (1624). Montagu’s book provoked a storm of controversy within the Church of England because the author simultaneously replied to Heigham’s Catholic arguments and attacked Calvinism within the Church of England, which he labelled ‘Puritanism’. A series of books attacking Montagu were then published by English Calvinists who accused Montagu of popery and of betrayal of the Reformed cause. These disputes contributed to the Calvinist/Arminian division within the Anglican Church, a religious controversy that was one of the contributing causes of the English Civil War. Thus the seed planted by Heigham’s tract grew into a forest of religious controversies and ended in a war. This article summarizes the content of Heigham’s tract and the principal ideas of his Catholic apologetics, after recounting the main events of Heigham’s little known life. Then Montagu’s response will be surveyed and the reactions it spawned.
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Summers, Kirk M. "The Logikē Latreia of Romans 12: 1 and Its Interpretation Among Christian Humanists". Perichoresis 15, n.º 1 (1 de maio de 2017): 47–66. http://dx.doi.org/10.1515/perc-2017-0003.
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Abstract Scholars have debated whether the sentiment of sixteenth century reformers against material forms of worship derived from certain Neo-Platonic ideas proliferating in parts of Europe and disseminated by Erasmus or from strictly Scriptural principles that were initially formulated by the Old Testament prophets and given fuller expression in the New. This essay studies the reformers′ interpretation of the phrase logikē latreia at Romans 12:1, as well as other key passages. It concludes that, whether consciously or subconsciously, the reformers borrowed language concerning the material-spiritual dichotomy of worship, not directly from Neo-Platonists, but from a commonplace used by numerous Roman writers. Early Church Fathers had long ago turned the same commonplace against pagan rivals, but now the reformers were employing it against the Catholic Church itself.
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Darlage, Adam. "Double Honor: Elite Hutterite Women in the Sixteenth Century". Church History 79, n.º 4 (26 de novembro de 2010): 753–82. http://dx.doi.org/10.1017/s0009640710001010.
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Studies of early modern Anabaptism have shown that many Anabaptists sought to model their communities after the examples of the New Testament and the early church before the “fall” of the church into a coercive, sword-wielding institution through the person of Constantine in the fourth centuryc.e.The Anabaptists claimed that one had to voluntarily choose to become a Christian through believer's baptism and suffer for his or her faith just as the martyrs of old had done in the face of Roman persecution. During the course of the sixteenth century, their Protestant and Roman Catholic enemies did not disappoint, as hundreds of Anabaptists were executed for their rejection of “Christendom.” To the “magisterial” Christians, Anabaptists were dangerous heretics because they denied the God-given power of spiritual and secular authorities.
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Huďa, Tomáš. "Stavba rímskokatolíckej ľudovej školy v Gaboltove v kontexte dobových reálií". Notitiae Historiae Ecclesiasticae 11, n.º 1 (2022): 56–65. http://dx.doi.org/10.54937/nhe.2022.11.1.56-65.
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This study provides a schematic historical view of Roman Catholic education in the Slovak countryside in the first half of the 20th century. In Gaboltov, there was a Roman Catholic folk school founded in the 19th century that taught all grades in one class. As the community grew demographically, it was necessary to provide suitable space for divided teaching. The old school building was not sufficient and alternating classes were no longer possible. It was necessary to ensure the construction of a new school which would provide teaching in two separate classes. The state authorities and the bishop of Košice urged the church community to build a new, suitable school building. Unfortunately, they had no finances nor any understanding to build a new building. Finally, after many problems and misunderstandings, it managed to build a new school that would meet the requirements. This study also focuses on the problems and difficulties associated with maintaining the school during the global economic crisis, as well as the associated feelings of the village population. The study also emphasizes the crucial role of Bishop Čársky in preserving the Roman Catholic school in Gaboltov.
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Grijzenhout, Frans. "Three Brothers, Thrice Six Years Old: Thomas de Keyser’s Riddle Solved". Rijksmuseum Bulletin 70, n.º 1 (15 de março de 2022): 4–25. http://dx.doi.org/10.52476/trb.11720.
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Since the painting was acquired by the Rijksmuseum in 1987, the identity of the three Catholic boys portrayed by Thomas de Keyser around 1630 had always been a mystery. Now this riddle has been solved. They are the brothers Hendrick (1616-1666), Jan (1623/24-1669/70) and Simon Verstegen (-1629). Their parents were important players in the organization of the clandestine Roman Catholic church in Amsterdam in the first decades of the seventeenth century. They were the immediate neighbours of Thomas de Keyser’s parents-in-law in Amsterdam’s Vijgendam. The naked state of Simon, who died young, was probably intended as an exhortation to the viewer to follow Christ in poverty and simplicity. The article explores the lives of the brothers Hendrick and Jan Verstegen, and Jan’s wife Adriana van den Berch, who was portrayed as the muse Euterpe by Jacob Backer. De Keyser’s portrait was probably in the Truchsessian Gallery in London between 1802 and 1806.
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Janczewski, Zbigniew. "Bierzmowanie - sakrament chrześcijańskiej dojrzałości, czy pożegnania z Kościołem?" Prawo Kanoniczne 51, n.º 3-4 (10 de dezembro de 2008): 209–25. http://dx.doi.org/10.21697/pk.2008.51.3-4.10.
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In the beginning of the Church the confirmation was one – same ceremony with the baptism and the Eucharist. It was the rite of come in the Church. Sometimes the confirmation was received whole families, with their children. In the middle century in the Roman Catholic Church those sacrament was giving to the children in “perfectae aetatis” who was 7 year old. In the XX century in Poland the age of confirmation was near 10 year old. After II Vatican Council the Episcopal Conference has decided on a different age. In Poland those age is 15-16 year old. But some of bishops would like to change this age to higher, because (like some people think) a young people must to be more maturity to received the confirmation. Now some of youth after the confirmation finish their religions education in the school, and leave the Church. Author of article think, that they need the grace of sacrament of confirmation in the age more early (before attain age of manhood and womanhood), to help them to keep their faith.
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Stockiy, Yaroslav V. "Roman and Armenian Catholicism in the Galician Oblasts of Ukraine in 1944-1946". Ukrainian Religious Studies, n.º 51 (15 de setembro de 2009): 168–78. http://dx.doi.org/10.32420/2009.51.2092.
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In recent years, the study of this problem has received considerable attention in both Ukrainian and Polish historiography, which is connected, on the one hand, with the deportation of Ukrainians from Poland and Poles from Ukraine, and, on the other, with the loss of confessional presence, including property. , these two denominations in Western Ukraine in 1944-1946. Both the first and the second are related to the policy of the State power of the Stalin regime. The echo of these events reminded itself in the late 1980s - in the first half of the 1990s - of the apogee years of interfaith confrontation in Ukraine and still echoes today, activating these 60-year-old events. Therefore, given the Ukrainian and Polish historiography of the study, it is appropriate to cover this issue in more detail. This is the relevance of our article. In this context, the author used sources already available in our time in the archives of Lviv, Ternopil, and Ivano-Frankivsk regions, which have not yet been fully explored by researchers. This made it possible to reproduce the confessional transformations of the Roman Catholic Church and the Armenian Catholic Church in a broader and more detailed way and to show the impact on this process of state power, which was the purpose of the study.
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Danecki, Jerzy. "The Process of Educating Children and Young People in the Association of Catholic Scouting “Zawisza” Federation of European Scouting". Seminare. Poszukiwania naukowe 2020(41), n.º 4 (31 de dezembro de 2020): 129–37. http://dx.doi.org/10.21852/sem.2020.4.11.
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Upbringing is an indispensable element of the growing up of children and youth. In the first years of life, it is the parents who exert the greatest influence on the child, trying to show the child what is right and what is wrong. Over time, when the child grows up, the parents are no longer alone in this difficult process, because they are helped by the school, the community of the Church and various associations to which children and young people can belong. This association includes the Association of Catholic Scouting "Zawisza" Federation of European Scouting. It is an association that follows a decades-old scouting tradition and is a movement based on the principles of the Roman Catholic religion.
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata". Nova prisutnost XIV, n.º 2 (11 de julho de 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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Kavaliūnaitė, Gina. "Old Testament translations in the Grand Duchy of Lithuania and their contexts". Vilnius University Proceedings 48 (17 de junho de 2024): 117–27. http://dx.doi.org/10.15388/lkac.2024.10.
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From the 15th century onwards, the Grand Duchy of Lithuania was a multiconfessional and multicultural state. Apart from Lithuanians, its population comprised Ruthenians (the ancestors of Belarusians and Ukrainians), Poles, and smaller Jewish, Tatar, and Karaim communities. After its Christianization, Lithuania officially fell under the jurisdiction of the Roman Catholic Church, but most of its inhabitants were of the Eastern Christian rite. Reformed Protestantism spread among the nobility at the turn of the 16th and 17th centuries, while Lutheranism flourished in Lithuania Minor. Smaller ethnic groups also had their confessional communities. All confessional groups had their sacred books. This article gives an overview of Christian vernacular translations of the Old Testament that were read in the Grand Duchy between the 15th and the 18th centuries. It briefly discusses the circumstances of the translation of the Old Testament into Ruthenian (the Skaryna Bible), Old Church Slavonic (the Ostrog Bible), Polish (the Brest, Nesvizh and Gdansk Bibles) and Lithuanian (the Bretkūnas, Chylinski and Quandt Bibles) as well as their characteristic features.
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Senchenko, Mykola. "Civilization project "Papal Empire of Rome": popes and cardinals of the Vatican". Вісник Книжкової палати, n.º 12 (29 de dezembro de 2022): 22–26. http://dx.doi.org/10.36273/2076-9555.2022.12(317).22-26.
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The article presents a brief description of Pope Francis, an Argentine Jesuit cardinal from Buenos Aires. 85-year-old Jorge Mario Bergoglio was born on December 17, 1936. Before being elected pontiff, he held the post of Argentine cardinal of the Roman Catholic Church. He served as the archbishop of Buenos Aires since 1998. He was elevated to the College of Cardinals in 2001. He is the first Jesuit pope. Occupying the Holy See, he continues the policy aimed at the implementation of the "Papal Empire of Rome" civilizational project, which was discussed in the author's previous studies.
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Urbanczyk, Aaron. "A "Study of Church in America": Catholicism as Exotic Other in The Damnation of Theron Ware". Religion and the Arts 10, n.º 1 (2006): 39–58. http://dx.doi.org/10.1163/156852906776520308.
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AbstractThe Damnation of Theron Ware is the tale of a young Methodist minister's tragic downfall set in rural upstate New York. The inexperienced Reverend Ware finds himself in an environment which triggers his moral, spiritual, and intellectual degeneration. The novel represents Theron's temptations as a complex and organically connected web, at the center of which is Catholicism. "Unreformed" old world Roman Catholicism subsumes under its metaphorical auspices every specific register of transgressive alterity in Theron's imagination (e.g., ethnicity, aesthetics, the intellectual life, the erotic). Theron's romantic imagination radically misperceives Catholicism; it becomes the abyss of difference against which Theron gives way to "enlightened" agnosticism, pride, lust, avarice, covetousness, and self-loathing. The innocent young Methodist parson eventually loses his faith and becomes a stalker, a gossip, a thief, and a would-be adulterer. This transformation takes place through his experience with the Catholic "other" represented by Celia Madden, Father Vincent Forbes, and Dr. Ledsmar. Theron Ware misinterprets everyone associated with Catholicism, recasting the Catholic as the master trope under which all his desires for exotic transgression find an object. The Catholic becomes a dangerous mirror of Theron's perverse desires which "illumines" the way to his "Damnation."
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HARANDZHA, Vasyl. "DIFFICULT WAY OF FORMATION: THE THEOLOGICAL LYCEUM IN LVIV AS A «FORERUNNER» GREEK-CATHOLIC THEOLOGICAL ACADEMY (1919–1928)". From the history of Western Ukraine 18 (2022): 69–81. http://dx.doi.org/10.33402/zuz.2022-18-69-81.
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The presented article examines the activities of the theological lyceum in Lviv, which was the predecessor of the greek-catholic theological academy. This academy is a promising educational project started by Metropolitan Andrey Sheptytskyi and rector of the archdiocesan seminary priest Yosyf Slipyi – was created and started its work in 1928–1929. Until the end of its existence, due to unfavorable social and political circumstances, it was never able to receive official accreditation either from the Polish state or from the Roman Apostolic See. However, despite this, the theological academy left a noticeable mark in the history not only of greek-catholics, but also of ukrainians as a whole. After the collapse of Austria-Hungary at the end of 1918 and the subsequent defeat of the army of the West Ukrainian People’s Republic, Eastern Galicia came under the rule of Poland. Various punitive and restrictive measures were applied to ukrainians who did not agree with this development of events. This also applied to the opportunity to obtain higher education. Taking into account all the above facts, galician greek-catholic Metropolitan Andrei Sheptytskyi was forced to stop the education of his seminarians at the theological faculty of Lviv University and organize private lectures for them at the theological seminary. In the future, he planned to realize his old dream and create a full-fledged theological educational institution for eastern catholics in Lviv, but the realization of such a plan required more time. The study shows that theological lyceum became an intermediate stage that allowed to pass the crisis period and to continue the formation and scientific training of future greek-catholic priests. Keywords: higher education, theological academy, theological seminary, Ukrainian Greek-Catholic Church, Yosyf Slipyi, Andrei Sheptytskyi.
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CONLIN, JONATHAN. "GLADSTONE AND CHRISTIAN ART, 1832–1854". Historical Journal 46, n.º 2 (junho de 2003): 341–74. http://dx.doi.org/10.1017/s0018246x03002978.
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Although his activity as a private collector has been documented, the extent to which William Ewart Gladstone's interest in art was implicated in his thought on church and state has been overlooked. Previously unnoticed memoranda and correspondence of the 1830s and 1840s with the French art historian and Roman Catholic thinker, François Rio, demonstrate a fascination with religious painting of early Renaissance Italy, of the sort which only came to be appreciated in Britain many years later. For Rio, however, introducing Gladstone to ‘Christian art’ was as much about encouraging Gladstone in his hopes of reuniting the Protestant and Catholic churches as it was about reforming his taste. The manuscripts considered here show Gladstone to have viewed art history in terms of a struggle between sanctity and sensuality, visualized in terms both of the individual as well as of nationalities. In so far as the young Conservative politician formulated this history in tandem with his theory of the religious personality of the state, a study of his model of Christian art's development affords a new path into an old debate: did Gladstone betray the principles of his first book, The state in its relations with the church (1838) in his subsequent political evolution into Liberal statesman?
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Babkin, Mikhail A. "The Provisional Government’s Bill regarding the “Legalization” of Russia’s Third Orthodox Church—Old Orthodox Belokrinitskaya Hierarchy". Slovene 6, n.º 1 (2017): 540–60. http://dx.doi.org/10.31168/2305-6754.2017.6.1.23.
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The legislative acts of the Provisional Government regulating the functioning of religious organizations has not been sufficiently studied. The bills, which were created in the various ministries of the Provisional Government and failed to become law, are virtually unexplored. On the wave of political events in Russia in February and March 1917, the nondenominational Provisional Government came to power. There arose the need for a comprehensive reform of public administration in Russia and, in particular, church-state relations. In the bowels of the Ministry of Internal Affairs of the Provisional Government, there was created a structure that developed the draft laws on the status of various denominations: 1) the group on general religious issues; 2) the commission for the revision of the statutory provisions about the Roman Catholic Church in Russia; and 3) the group on issues relating to the Old Believers. This publication focuses on the activities of this final group. The main outcome of this group, working in close alliance with representatives of the Old Believers, was the creation of the draft law on the “legalization” of the third Orthodox Church in Russia (after the Russian and Georgian Orthodox Churches), that is, the Old Orthodox Belokrinitskaya Hierarchy, which, in 1988, became known as the Russian Orthodox Old Belief Church. The resulting bill, dated 18 October 1917, was submitted to the Provisional Government for approval. However, it was not approved because of the overthrow of the Provisional Government on 25 October of that same year. The present article introduces this 1917 bill to “legalize” the Russian Old Orthodox Belokrinitskaya Hierarchy into scholarly awareness.
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McArthur, Tom. "On Latin, English and capable hands; From the New Editors". English Today 23, n.º 3-4 (outubro de 2007): 2–3. http://dx.doi.org/10.1017/s026607840700301x.
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Not long ago, I came across Tore Janson's A Natural History of Latin: The story of the world's most successful language (2004) – and I thought: ‘That's an odd claim.’ Then four things came to mind: the Roman Empire, which lasted for centuries; the Roman Catholic church, which has lasted longer; Latin as Europe's international language, and the Romance language family (‘Latin’ under other names). In the later twentieth century, the teaching of Latin itself fell on hard times, which for me – a teacher of the language some decades ago – is a matter of regret. It was a pleasure therefore to encounter Janson's book, which (mirabile dictu) came out first in Swedish then in English.
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Davids, Adelbert. "De Theologische Dialoog Over het Filioque, I". Het Christelijk Oosten 50, n.º 3-4 (29 de novembro de 1998): 257–67. http://dx.doi.org/10.1163/29497663-0500304006.
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The Theological Dialogue about the Filioque, I The aim of the Vatican document from 1995 on ‘The Greek and the Latin traditions regarding the procession of the Holy Spirit’, drawn up by the Pontifical Council for Promoting Christian Unity, is to reopen the theological dialogue about the procession of the Holy Spirit, which is carried out by the Joint International Commission between the Roman Catholic Church and the Orthodox Church. In its first report on ‘The Mystery of the Church and of the Eucharist in the light of the Mystery of the Holy Trinity’ from Munich in 1982 the commission had mentioned the centuries-old difficulty between the two Churches concerning the eternal origin of the Holy Spirit, but was not able to treat the subject extensively. The Vatican document from 1995 consists of two parts. In the first part the problem of the Filioque is sketched. The East has always maintained the formula of the creed of the second ecumenical council of Constantinople of 381, whereas in the West the Filioque was introduced in the formulation about the Holy Spirit in that creed: “qui a patre filioque procedit”. But the Eastern theology also knows about a procession of the Spirit from the Father through the Son. The second part gives an explanation of the Western theology of the Filioque. The conclusion of the document is that both theologies, the Eastern as well as the Western, are complementary (as was already stated in the new Catechism of 1992) and that there is no need to omit the Filioque from the creed of the Western Church. Being aware of the “legitimate complementarity”, the Catholic Church has refused the addition of the Filioque to the creed in the Greekspeaking Churches, even of Latin rite, which use it in Greek.
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Mayr-Harting, Henry. "Charlemagne as a Patron of Art". Studies in Church History 28 (1992): 43–77. http://dx.doi.org/10.1017/s0424208400012377.
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The lesson that people hold radically differing views about church art is the harder to learn when one comes to it from the iconodul-istic side. Looking back on my own Roman Catholic schooling, and the place of statues and holy pictures in the religious devotions of that milieu, I realize that once sacramental awareness develops, it is not always easily confined to the matter of the theological sacraments themselves. The beheading of the statues in the Lady Chapel at Ely, which I visited at the age of eleven, seemed a shocking circumstance whose motivation was totally incomprehensible, even allowing for the fact that it was the work of Protestants, and the Old Testament, which might have brought the dawn of understanding, was, of course, no part of an ordinary Catholic education at that time. In short, the author of Charlemagne’s Libri Carolini would have found much upon which to make adverse comment in me, my fellows, and the monks who taught us. With the first artistic love of my student days, which was Romanesque sculpture, came an awareness of the voices and practice of those great medieval Protestants, the Cistercians. But only in the later encounter with Charlemagne was I forced to listen seriously to the moral and theological arguments against the unbridled use of figurai art in the service of the Church.
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Pánisová, Jaroslava, e Roman Pašteka. "The use of microgravity technique in archaeology: A case study from the St. Nicolas Church in Pukanec, Slovakia". Contributions to Geophysics and Geodesy 39, n.º 3 (1 de janeiro de 2009): 237–54. http://dx.doi.org/10.2478/v10126-009-0009-1.
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The use of microgravity technique in archaeology: A case study from the St. Nicolas Church in Pukanec, SlovakiaThe detection of subsurface cavities, such as crypts, cellars and tunnels, in churches and castles belongs to successful applications of the employment of surface gravity measurement techniques in archaeo-prospecting. The old historic building exploration requires using of non-invasive methods, and hence the microgravity technique is a proper candidate for this task. On a case study from the Roman-Catholic Church of St. Nicolas in the town Pukanec the results of using microgravity for detection and delineation of local density variations caused by a near-surface void are shown. The acquired negative anomaly in the residual Bouguer anomalies field suggested the presence of a possible void feature. Euler deconvolution and 3D modelling were used to estimate the depth and shape of the anomalous source. Additionally, measurements of the vertical gravity gradient on several stations were performed. We tested how the use of a downward continuation of gravity, utilizing the real vertical gravity gradient, influences the shape and amplitude of the final Bouguer anomaly map.
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Neubauer, Łukasz. "‘The Eagles are coming!’: A Pneumatological Reinterpretation of the Old Germanic ‘Beasts of Battle’ Motif in the Works of J.R.R. Tolkien". Journal of Inklings Studies 11, n.º 2 (outubro de 2021): 169–92. http://dx.doi.org/10.3366/ink.2021.0113.
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J.R.R. Tolkien’s imagination is invariably abundant in all sorts of peoples, races, and other forms of intelligent life, including those whose prototypes could be encountered in the natural world and which found their way into Tolkien’s fiction with little alteration to their physical properties and only some modification of their often deep-rooted framework of cultural associations in Indo-European lore. This last group includes, amongst others, the Great Eagles of the Misty Mountains, Tolkien’s ‘dangerous machine’, whose two principal affiliations appear to be with, on the one hand, the pre-Christian beliefs of the Germanic peoples (via the so-called beasts of battle) and, on the other, the pneumatological soteriology of the Roman Catholic Church (via the eagle as a creative recasting of the evangelical ‘dove’). The present article is an attempt to demonstrate that these seemingly incompatible ingredients in fact came to be quite seamlessly unified in The Hobbit and, in particular, The Lord of the Rings, providing even more depth to the powerful Christian substratum of Tolkien’s fiction.
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Martyn, Georges. "DIVINE LEGITIMATION OF JUDICIAL POWER AND ITS ICONOGRAPHICAL IMPACT IN WESTERN CULTURE". HUMANITIES AND RIGHTS | GLOBAL NETWORK JOURNAL 1, n.º 1 (31 de dezembro de 2019): 230–71. http://dx.doi.org/10.24861/2675-1038.v1i1.22.
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From a historical and anthropological point of view, there is a close link between religion and the judicial function, in many cultures throughout the world. How could man be competent to judge his equals if he was not empowered to do so by God? In many cultures, originally, the same ‘functionaries’ administer both religious and judicial affairs. In medieval Europe, Christian faith and the Roman Catholic Church play a role of paramount importance in the heart of society, not only for the mere religious services, but also in politics and culture. The influence of the Church on justice administration (both via its own courts and via its interference in secular courts) is enormous. Religious texts are used as legal arguments,2 but also to legitimate the judicial function and its decision makers. And not only texts! Also (religious) images are vehicles of legitimation. The Last Judgment, in the first place, is omnipresent, in manuscripts and printed books, but also as a classical decoration for justice halls. This article looks at a number of concrete examples from art history, and tries to describe and analyse how both the divine word and image were used to legitimize the emerging ‘modern’ courts of Princes and cities. These courts, using the Romano-canonical procedure, are the forerunners of the present day judiciary. Today’s court setting, the use of red robes and green curtains, or the ritual of the oath, are just some remaining, observable aspects of an age-old charismatic, because divine, legitimation, using images as vectors of meaning.
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Nagy, Kornél. "Egy 17. századi örmény katolikus Breviárium az MTA Könyvtárának Keleti Gyűjteményében". Magyar Könyvszemle 133, n.º 2 (7 de novembro de 2017): 197–212. http://dx.doi.org/10.17167/mksz.2017.2.197-212.
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Generally, the libraries have keeping very few old-published Armenian books or codices in Hungary. The small-sized-17th Armenian Catholic Breviary (Cisaran, Kargaworut’iwn) is an exception, which has proved the rule. At present, this Breviary is being kept at the Oriental Collection in the Library of the Hungarian Academy of Sciences, Budapest, Hungary. According to the contemporaneous Armenian land Latin handwritings in this Breviary, the scholarship was able to follow closely behind its real fate. This ecclesiastical book was published at about the mid-17th century at the-called Polyglotta’s press in the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide), the Institute of the Roman Catholic Missions at the Holy Apostolic See in Rome. At the last third of the 17th century, the Breviary was brought by Polish-born Armenian Uniate priests from Rome to Stanisławów (now Ivano-Frankivsk in Ukraine) in Poland. The Breviary in the 1720’s or in 1730’s got to the hand of Stefan Stefanowicz Roszka (1670−1739), Armenian Uniate Prelate in Stanisławów, when he was sent to Transylvania as an Apostolic Visitor in order to the control the Armenians’ daily religious life in Transylvania at the behest of the Holy Apostolic See in 1728. The Unaite Prelate brought this Breviary to the Armenian Uniate Holy Trinity Parish in Szamosújvár (Gherla, Armenopolis) as a gift. In this manner, this Breviary was kept at the Library of the Armenian Catholic Parish in Szamosújvár till the end of the Wold War II. Later on, the Breviary arrived at the National Library of Széchényi in Budapest in the late 1940’s, but, as some decades passed, it was delivered to the Oriental Collection of the Library of the Hungarian Academy of Sciences in the 1960’s or in 1970’s. Therefore, in this brief article, we have attempted to investigate the past of this Breviary from church-historical point of view. Further on, this writing has aimed at summarising the historical backgrounds of the Armenian colonies in Poland and Transylvania in the late 17th and the early 18th centuries. Finally, this study has been focused upon the implementation of the church-unions with Rome and the birth of the Armenian Catholic Church, resting upon the partly discovered and entirely undiscovered sources as well as analysing critically secondary literature.
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Láleva, Tania Dimitrova. "Saint Methodius: Life and Canonization". Studia Ceranea 9 (30 de dezembro de 2019): 27–37. http://dx.doi.org/10.18778/2084-140x.09.02.
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The article discussed the time and place of the canonization of Methodius and the difference in the treatment he received in the Roman Catholic Church and in the Bulgarian Church. The study highlights the overall distinct treatment of the two brothers while tracing the changes in the attitude to Methodius as opposed to that to Cyril in the first texts written in the Slavonic alphabet, in Bulgaria. Two canons and anonymous stichera from the service on the feast day of Methodius indicate that his disciples played a significant role for establishing the cult of Methodius. In the earlier years, there was a difference – the cult of Methodius was in the process of establishment, while Cyril had already been recognized as a saint whose cult was supported by an established tradition and whose figure had been used to support the holiness of his elder brother, later born to eternal life. The study also determines the time of the beginning of the cult of Methodius in Bulgaria at the end of the 9th and the beginning of the 10th century, after the treatise On the Letters and after the translation of the Nebesa (“Heaven”) by John the Exarch in Old Bulgarian, most likely at the time of Constantine of Preslav and Clement of Ochrid.
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Rashid, Faisal, e Ian Barron. "The Roman Catholic Church: A Centuries Old History of Awareness of Clerical Child Sexual Abuse (from the First to the 19th Century)". Journal of Child Sexual Abuse 27, n.º 7 (24 de julho de 2018): 778–92. http://dx.doi.org/10.1080/10538712.2018.1491916.
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Spangenberg, IJJ. "Can a major religion change? Reading Genesis 1–3 in the twenty-first century1". Verbum et Ecclesia 28, n.º 1 (17 de novembro de 2007): 259–79. http://dx.doi.org/10.4102/ve.v28i1.107.
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Ever since the fourth century Christian theologians read Genesis 1–3 as a historical account about creation and fall. Augustine (354–430), one of the Latin fathers of the Church, introduced the idea of “original sin” on account of his reading of these chapters. According to him God created a perfect world which collapsed because of the sin of Adam and Eve. This idea became a fixed doctrine in the Roman Catholic and Protestant Churches. The doctrine holds that every human being, by the very fact of birth, inherits a “tainted” nature in need of regeneration. Since the paradigm shift in Biblical Studies which occurred towards the end of the nineteenth century, the doctrine has come under severe criticism by Old Testament scholars. In recent years even systematic theologians are questioning the interpretation of Augustine and proclaim: “There is no fall in Scripture.” This issue is discussed in detail and an answer is given to the question whether Christians can accept other readings and whether Christianity can change.
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Pólya, Katalin. "Az úrvacsorával való élés vörös fonala az ószövetségi páskától a mai gyakorlatig". Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, n.º 2 (20 de dezembro de 2021): 79–94. http://dx.doi.org/10.24193/subbtref.66.2.04.
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Abstract. Guidelines to the Eucharistic Practice from the Passover until Nowadays. The current writing is a summarizing paper on the second sacrament of the Reformed Church, which, according to our faith, was appointed by Jesus Christ at the Last Supper. This can be even seen in the Old Testament during the events of the Exodus, namely the Passover/Pesach, which is the predecessor of the Christian communion. After a short historical overview, I outline the various beliefs about this sacrament in different denominations, namely in the Roman Catholic, Lutheran, and the Reformed Churches. After introducing these ideas, I will approach this sacrament from a practical side, which is the liturgical perception. In this part, I introduce the liturgical viewpoints of some reformers as Luther, Calvin, and Zwingli and additionally I name those practices that should be kept in nowadays’ practice of faith. In the last chapter, I explain the eschatological meaning of communion, which is a predecessor of the Messianic Feast. Keywords: Eucharist, communion, Last Supper, sacrament, ecumenical dialogue
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Mikaelsson, Lisbeth. "Locality and Myth: the Resacralization of Selja and the Cult of St. Sunniva". Numen 52, n.º 2 (2005): 191–225. http://dx.doi.org/10.1163/1568527054024759.
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AbstractThe article demonstrates the merging of contemporary processes of resacralization, retraditionalization, and local identity construction embodied in one particular example, the island of Selja on the west coast of Norway. In Roman-Catholic times, Selja was a major pilgrimage site, famous for its legend of St. Sunniva, an Irish princess who fled from her country and took refuge on the island where she suffered a martyr death. The national conversion to Lutheranism in the 16th century put an end to the official Sunniva cult. In our time, however, the legend has been revived and is celebrated for various purposes by the local Lutheran state church, the tourist business, and individuals who are attracted to the symbolic complex of Selja-Sunniva for spiritual reasons. The article argues that the revival of the legend converts the old site with its ruins and landscape features into a narrative space, re-establishing a sanctuary with a variety of symbolic references. Selja meets the requirements of modern seekers and pilgrims, while its history and myth are excellently fitted to serve local identity construction.
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Fair, Ross D. "“Fraught With All Sorts of Dangers:” Church, State, Politics, and the United Church of Canada Act, 1924". Journal of the Canadian Historical Association 14, n.º 1 (4 de fevereiro de 2005): 193–230. http://dx.doi.org/10.7202/010325ar.
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Abstract “Fraught With All Sorts of Dangers” examines how the uniquely fragmented Dominion Parliament of 1924 handled Bill 47, An Act incorporating the United Church of Canada. It offers fresh insight into the issue of Church Union in Canada by exploring how a religiously and politically charged private member's bill forced federal politicians to consider the relationship between church and state in Canada, dredged up old divisions between English-speaking Protestants and French-speaking Roman Catholics, raised questions about the limits of federal and provincial jurisdictions and, at times, challenged parliamentary procedure. The paper explores the ways in which the Liberal government of William Lyon Mackenzie King attempted to avoid many of the controversies of the issue, ones which would later inflict political consequences upon Arthur Meighen and his opposition Conservative Party. Following public protests on Parliament Hill, the scale of which had never been witnessed, and following several lengthy, religiously infused debates in the House of Commons, Bill 47 was passed into law. Although the Church Union issue had raised many uncomfortable questions regarding the interaction of church and state, in the end, the interests of political expediency left most questions unresolved.
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Nelson, E. Charles. "Katherine Sophia Baily (Lady Kane) and The Irish Flora (1833)". Archives of Natural History 46, n.º 1 (abril de 2019): 44–57. http://dx.doi.org/10.3366/anh.2019.0552.
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When she was only 22 years old, Katherine Sophia Baily published, anonymously, a pocketable account of the native flora of Ireland. While her name was not on the title-page, it was evidently not a secret and was soon revealed in several Irish periodicals. The following year, 1834, Miss Baily also published two articles on arboriculture in Ireland, but nothing else, as far as can be ascertained. She was the first woman admitted to the Botanical Society of Edinburgh shortly after its founding in 1836, and was the first woman to put together a flora (preceding Mary Kirby's 1850 Flora of Leicestershire). Little has been published about Katherine Baily (1811–1886) apart from general entries in standard biographical dictionaries and bibliographies. Common to most of these is the statement that she was “of Newbury, Berkshire”, but that is not confirmed by details given in a genealogical account of the Baily family of Berkshire. Also unstated is the fact that she belonged to the Roman Catholic church, causing one Irish reviewer to remark that she was “a young lady, a native, and …, we understand, a member of that anti-botanical church”. In 1838 Katherine married the Irish scientist Robert John Kane, and when he was knighted in 1846 she became Lady Kane. Conferva kaneana McCalla was intended to honour her.
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Aristova, Alla V. "Christian visions of homosexuality: new debates of old churches". Religious Freedom, n.º 21 (21 de dezembro de 2018): 144–63. http://dx.doi.org/10.32420/rs.2018.21.1256.
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The article is devoted to the study of the relationship between the processes of erosion of the traditional norm vs deviation matrix in the public consciousness and changes in the position of Christian denominations and churches, new tendencies in theological research, canon law, social work, pastoral practice.
The purpose of the work is to characterize the processes of diversification of Christian churches for their attitude towards homosexuality under the pressure of changes in the structure of social deviations and the liberalization of the Christian environment. The author defines the main types of historical stigma of homosexuality; characterizes changes in the public opinion of the population of traditionally Christian countries (based on the modern sociological studies); highlights the main innovations in the social doctrine and practice of various Christian denominations; and identifies the dominant trends in eastern and western Christianity in relation to homosexuality.
It is substantiated that the contradiction between the official doctrine, the conservative position of the church hierarchy, on the one hand, and liberal tendencies in the public opinion of the secular community, on the other hand, are more or less common to all Christian denominations. The most difficult situation related the Roman Catholic Church, whose followers live in Western countries with a high level of tolerance for homosexuality. Under the pressure of changes in legal institutions, public morals and public opinion, the traditional Christian interpretation of homosexuality is filled with new connotations; changes were introduced in canon law, institute of spiritual education, other religious institutions; the church becomes more open to discuss problems that have long been taboo. Church policy and pastoral practice are based on the clear delineation of the concepts of "homosexuality", "acts of homosexuality", "homosexual inclinations", "homosexual intentions", "homosexual temptation", etc.
It has been shown that despite the existing changes in rhetoric, canon law and church practice, the official position of churches is subject to constant critical attacks. Criticism refers not only to the "lack of" acts of homosexuality, the preservation of religious stigma of homosexuality as sin, the condemnation by the church of homosexual behavior, same-sex marriages and gay culture, but also the rooting of patterns of such behavior in monastic and priestly structures. An alternative to the official position of traditional Christian churches is the growing theological movement, which was called "Queer-Theology", which produces its own version of Christian anthropology.
Processes of destroying of traditional structure of deviations in the globalized world, from one side, and processes of post-secularizing - from other, generate contradictory consequences for functioning of religious institutes; the palette of possible attitudes to homosexuality becomes complicated. Overall, the differently directed trends were done distinctly in western and east Christianity. In Catholicism, there are processes of liberalization of Christianity, the search for ways to adapt homosexuals to the religious environment, and in the problem field of Christian anthropology new theological interpretations of gender ethics are proposed. In the flow of Orthodoxy, especially of Russian, the fundamentalization and nationalization of Orthodoxy, the defense of the matrix of traditional values will preserve the religious stigma of homosexuality in the future.
Research results can be drawn on in the courses of religious-studies and sociological disciplines; in research of the problems of social and religious deviation.
Foreseeable assumptions about the development of the research object are finding the best ways to investigate the newest tendencies in attitude of Christian churches toward the social issues of the day; to provide comparative and cross-cultural analysis of processes of diversification of Christian environment.
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Garber, Zev. "The New Testament in Jewish-Christian Dialogues". Socio-Historical Examination of Religion and Ministry 3, n.º 2 (10 de dezembro de 2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.
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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) is read” (2 Cor 3:14); and so on. The New Testament embraces 27 separate books of different size, composition, and focus. They include the Four Gospels (Matthew, Mark, Luke, John), the Acts of the Apostles, 13 Epistles by Paul, the Epistle to the Hebrews, Epistles by Peter, James, John, and Jude, and John’s Revelation (the Apocalypse). This article discusses the teachings and person of Jesus, as well as events in first-century Christianity (primarily spelled out in the Gospels and Pauline literature), evaluated from the perspective of Jewish-Christian polemics, apologetics, and respectful co-existential dialogue.
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Macias, John J. "In the Shadow of the Spanish Fantasy Heritage". California History 100, n.º 2 (2023): 31–61. http://dx.doi.org/10.1525/ch.2023.100.2.31.
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This article presents an overlooked chapter in San Gabriel’s history as it examines the Mexican experience in the historic mission city during the early twentieth century. In the 1910s, enterprising Anglo-American commercial and civic leaders romanticized the city’s Spanish heritage, especially in the area around old Mission San Gabriel, hoping to draw tourists to the newly incorporated city. Simultaneously, the arrival of Mexican immigrants to San Gabriel sparked concern among local leaders who, ironically, viewed the growing Mexican population as a threat to the city’s Spanish fantasy heritage. This article reveals how San Gabriel’s Mexican community harnessed civic leaders’ merchandizing of the city’s history, subverting the Spanish fantasy narrative to celebrate their Mexican history and presence in a city seemingly determined to deny both. It uses Spanish-language accounts, church records, and contemporary local histories to reveal a Mexican community asserting pride in its culture and history. In the process, it illustrates the interplay between San Gabriel’s Mexican community and the Roman Catholic parish at Mission San Gabriel, and the ways in which Mexican radicalism and grassroots mutualistas (mutual-aid societies) shaped the colonia (Mexican neighborhood).
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Спиргис, Р. "Historical and Theological Context of Livs and Latgals Incorporation in the Structures of the Latin Church: Livonian “Union” of the 13 Century?" Археология и история Пскова и Псковской земли, n.º 35(65) (9 de novembro de 2021): 500–515. http://dx.doi.org/10.25681/iaras.2020.978-5-94375-347-3.500-515.
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В центре исследования - раскрытие исторического контекста долгого использования предметов православного культа и сохранение старого погребального ритуала в восточной части Ливонии. Современный уровень источниковедения позволяет лучше понять спрятанные за теологическими формулами средневековой юриспруденции условия включения в немецкую Ливонию как ливов, так и латгалов Толовы и Ерсики. При этом происходящее на уровне простых приходов сопоставимо с практиками в других завоеванных или присоединенных унией православных землях юга Европы, где Римская курия, при условии принесения присяги и подчинении папе, православный ритуал не затрагивала, откладывая все изменения на будущее. Таким образом, исторический фон позволяет рассматривать археологические реалии Восточной Латвии не как отражение устойчивости язычества и двоеверия местного населения, а как свидетельство процесса инкорпорации православных земель в систему западной Римско-католической церкви. The research focuses on the revealing of the long-term use of objects of Orthodox worship and preserving the old funeral ritual in the Eastern part of Livonia historical context. The modern level of source studies allows us to better understand the conditions for the inclusion of both Livs and Latgals of Tolova and Jersika in “German” Livonia, hidden behind theological formulas of Medieval jurisprudence. At the same time, situation at the level of common parishes is comparable to practices in other Orthodox lands conquered or annexed by the union in southern Europe, where the Roman Curia, under the conditions of taking the oath and submitting to the Pope, did not affect the Orthodox ritual, postponing all changes for the future. Thus, the historical background allows us to consider the archaeological realities of Eastern Latvia not as a reflection of stability of paganism and the dual faith of local population, but as evidence of the process of incorporation of Orthodox lands in Western Roman Catholic curch system.
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Šiljković, Željka, e Martin Glamuzina. "Janjevo i Janjevci - od Kosova do Zagreba". Geoadria 9, n.º 1 (11 de janeiro de 2017): 89. http://dx.doi.org/10.15291/geoadria.131.
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Janjevci, one of the oldest ethnic groups of Croats, have lived in Kosovo for seven centuries, outside their mother country, among the majority of Serbs and Albanians. However, geographical isolation of their settlements, uninterrupted connections with their mother country (The Republic of Dubrovnik), and strong influence of the Roman Catholic Church have prevented their assimilation into a wider community. Crafts and trade were the principal occupations of Janjevo population, which have survived even after their emigration from Kosovo. The most important destination of emigrants from Kosovo was Croatia, especially its capital Zagreb. Since 1970s, East Zagreb with its small family houses has become their main colony, where they have been building houses, opening stores and workshops. Their accommodation to the new environment did not go very smoothly; in fact it was very troublesome, since patriarchal and traditional family relationships have survived up to the present day. The woman is still considered as a housewife and a mother, and woman's education is poorer than the man's education. However, new generations try to integrate into this new environment, but the result is the loss of their old speech, customs and their own culture, due to intensive assimilation process. In this way, they also lose a part of their own identity.
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Vemic, Mirceta. "Drovnjak not Drobnjak - an obvious example of distorting toponyms with Serbian linguistic basis". Zbornik Matice srpske za drustvene nauke, n.º 162 (2017): 333–45. http://dx.doi.org/10.2298/zmsdn1762333v.
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The paper presents a distinct example of how the name of a well-known geographical area in the Durmitor Mountain (Old Herzegovina, today Montenegro) became distorted from ?Drovnjak? to ?Drobnjak?, to illustrate and discuss an enduring process of altering toponymswith Serbian linguistic basis, under Western, Latin, and Roman Catholic cultural influences, particularly in the last 100 years along with the establishment of Serbo-Croatian linguistic community. Here, the Old Church Slavonic (Serbian) geographical name ?Drovnjak?, which comes from the word ?tree? (?????), is considered as a Greek vitacism and changed to betacism ?Drobnjak?. Phoneme ?v? (vita) is replaced by phoneme ?b? (beta), the same as it is in the case of names: Byzantium (Vizantija, Serb.), Babylon (Vavilon, Serb.), Arabia and Arabian Sea (Aravija, Aravijsko more, Serb.), etc. The paper also presents other examples of the process of distortion of toponymswhere the phoneme ?nj? (pronounced /?/) changes to ?n? (pronounced /n/) (as in Tusinja-Tusina, Petnjica-Petnica) and ?lj? (pronounced /?/) to ?l? (pronounced /l/) (as in Pljevlja-Plevlja), etc. Clear orthographic norms of common standard language that required writing toponymsin the form used in the local dialect were not respected. This paper can be an incentive for similar researches in territories where Serbs predominantly live or used to live, so that such distorted toponymscould be restored to their original forms, as part of the process of new standardization of geographical names led by the Commission for the Standardization of Geographical Names of the Republic of Serbia.
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Žarskienė, Rūta. "The Sound of Trumpet will Stir the World and Raise the Dead: Prayers Accompanied by Brass Instruments in the Folk Piety Tradition". Tautosakos darbai 55 (25 de junho de 2018): 177–97. http://dx.doi.org/10.51554/td.2018.28504.
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The article focuses on a phenomenon that has so far evaded scholarly attention and research. Apparently, in Samogitia, where brass instruments still play at traditional Catholic or even Lutheran funerals and death anniversaries, participate in the Easter morning processions and the Catholic Church feasts (Lith. atlaidai), yet another practice of folk piety involving brass instruments is thriving: i.e. prayers at the graveside in summer time, during Catholic Church feasts and All Souls’ Day (more frequently still, All Saints’ Day). During her fieldwork of 2013–2017 in various parts of Mažeikiai and Skuodas districts, the author of the article gathered material on this folk piety practice in religious feasts of Saint Mary Magdalene, Saint Roch, and Saint Anne etc. taking place in Grūstė, Ylakiai, Židikai, Vaičaičiai and elsewhere. These feasts take place in cemeteries, while the Mass, their main sacral highlight, is performed in the cemetery chapel or in a nearby church. People gather to the feasts in order to visit the graves of their diseased and meet with their relatives, inviting brass musicians to perform the ritual at the graveside. The ritual comprises several parts: intention, the sign of the cross in the beginning and at the end, prayers (the Lord’s Prayer, the Hail Mary, and “Eternal Rest”), a stanza from a popular traditional religious hymn, which is both sung and played, the prayer “Eternal Rest”, which is both sung and played antiphonally this time, and traditional Catholic greeting (“Honor be to Jesus Christ”). These parts make up a slightly varying “scenario”, which usually takes 3 to 3,5 minutes to perform. The structure of ensembles (from 2 to 4 musicians), their age (from 12 to 83 years old), the actual instruments (trumpets, tuba, tenor, baritone, saxophone, etc.), and style of performance also vary. The self-educated musicians of the elder generation usually play in the traditional way, i.e. loudly, slowly and inaccurately. The younger generation representatives, usually having acquired some professional music education, have adopted more esthetic style of performance, using reduced volume and “intermediate” fragments to fill in the pauses. In 2017, the tendency was noted of forgoing prayers and including several stanzas of a particularly popular modern hymn instead of one. This would indicate an attempt at changing the tradition in order to adapt to the popular culture, or even belonging to it. In search for roots of this custom of folk piety, the author of the article employs the historical sources from the 17th–18th centuries. According to her analysis, the main point of the ritual – the prayer “Eternal Rest” – was actively used not only in the rituals of the 19th–20th century, but also as early as the Baroque period, while its origins may reach back to the medieval teachings on purgatory. The last line of this prayer (“May they rest in peace. Amen”) was used as a quiver prayer. The arrow as symbol was highly favored in Baroque heraldic, poetry, panegyrics; it used to be compared not only to prayer, but also to the loud and powerful sound of the brass instruments. The brass instruments acted as a concurrent accompaniment of both religious and secular festivals of the time, playing an important role both in the Roman Catholic and in the Evangelical Lutheran traditions. While seeking to clarify the reasons for trumpets being played at cemeteries and the meaning of this ritual, it appeared that in the Catholic Samogitia there still survives a belief in the trumpet accompanied prayer to have the power of alleviating the suffering of souls in the purgatory. People inviting the brass musicians to play at the graveside even in the modern times believe that such prayer goes straight to heaven and easily reaches the God.
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Donozo, Arnold, Julius Tutor e Kim Guia. "Church’s Response to the Earth’s Healing in the Face of Ecological Crisis". Bedan Research Journal 4, n.º 1 (30 de abril de 2019): 191–214. http://dx.doi.org/10.58870/berj.v4i1.10.
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The Roman Catholic Church, thru the Supreme Pontiff, prides herself in her prophetic vocation. Just like the prophets of old, the Church speaks whenever there are social issues that threatens the people of God. Currently, all people are facing the ecological crisis as characterized by unprecedented natural weather patterns (climate change), loss of species of both flora and fauna, desertification and the like. As a crisis, it needs an immediate response. This response is the main focus of this research. Hence, this research aimed to fulfill the following objectives: to describe the current ecological crisis; to identify the Church’s traditional and scriptural basis in responding to the challenges of the ecological crisis; to examine the different Church’s encyclical and teachings as responses to ecological crisis; and to propose recommendations to alleviate the present ecological crisis. The social action cycle of Mater et Magistra was used as framework in identifying the origins of the crisis (context), followed by identifying diachronically the response of the Church drawing from the scripture, tradition (conscience), and examining synchronically the response of the Church’s encyclical with special emphasis on Laudato Si, concluding with concrete recommendations (consciousness) to help alleviate the present ecological crisis. Thus, the result showed that the current ecological crisis is characterized by ‘excessive anthropocentrism’ which is a clear misunderstanding and misinterpretation of the human and nature relationships. Moreover, a clear interpretation of the Biblical truth must be preserved. Lastly, the Catholic Social Teachings, specifically the Laudato Si, indicated that there is a need for a “Dialogue”, among various sciences, to respond effectively to the ecological crisis. References Bowen, G. A. (2009). Document analysis as a qualitative research method. Qualitative Research Journal, 9, 27-40.Christiansen, D and Grazer, W, (Eds.). (1996). And God saw that it was good: Catholic Theology and the environment. USA: United States Catholic Conference.Hornsby-Smith, M. P. (2006). An introduction to catholic social thought. New York: Cambridge University Press.Jenkins, Willis. (2008). Ecologies of grace: Environmental ethics and Christian Theology. London: Oxford University Press.Josol, A. M., CSsR. (1991). “What is happening to our beautiful land,” in Responses to the Signs of the Times: Selected Documents: Catholic Bishops’ Conference of the Philippines. Quezon City: Claretian, pp. 306-320.Leavy, Patricia. (2017). Research Design. New York: The Guilford Press.McDonagh, S. (1987). To care for the earth: A call for a new theology, London: Geoffrey Chapman. O’Murchu, D. (2004). Quantum theology: Spiritual implications of the new physics (Revised Ed.). NY: The Crossroads PublishingCompany.Pope Benedict XVI. (2010). If you want to cultivate peace, protect creation. Message of His Holiness Pope Benedict XVI for the Celebration of the World Day of Peace. http://w2.vatican.va/content/benedictxvi/en/messages/peace/documents/hf_benxvi_mes_20091208_xliii-world-day-peace.html Pope Francis. (2015a). Laudato si (On care for our common home). Libreria Editrice Vaticana.Pope Francis. (2015b). Pope Francis I speech to the Filipino audience in the year 2015. University of Sto. Tomas-Manila.Pope John XXIII. (1961). Mater et Magistra (Christianity and Social Progress). Libreria Editrice Vaticana.Pope John Paul II. (1987a). Sollicitudo Rei Socialis (The concern of the church for social order). Libreria Editrice Vaticana.Pope John Paul II. (1990b). Peace with God the creator, peace with all of creation. Message of His Holiness Pope John Paul II for the celebration of the World Day of Peace. http://w2.vatican.va/content/john-paulii/en/messages/peace/documents/hf_jp-ii_mes_19891208_x xiii-world-day-for-peace.html.Pope John Paul II. (1979c). Redemptoris Hominis. Libreria Editrice Vaticana.Pope John Paul II. (1991d). Centesimus Annus. Libreria Editrice Vaticana.Pope Leo XIII. (1891). Rerum Novarum (Rights and Duties of Capital and Labor). Libreria Editrice Vaticana.Pope Paul VI. (1971). Octogesima Adveniens (The eightieth anniversary). Libreria Editrice Vaticana.Rozzi, R., et al. (2013). Linking ecology and ethics for a changing world: Values, philosophy, and action, Springer, 1, Switzerland.Rozzi, R., et al. (2015). Earth stewardship: Linking ecology and ethics in theory and practice, Springer, 2, Switzerland.White, Lynn. (1967). The historical roots of our ecological crisis. Science 155: 1203-1207. http://www.cmu.ca/faculty/gmatties/lynnwhiterootsofcrisis.pdfWilliams, C. (2010). Ecology and socialism: Solutions to capitalist ecological crisis. Chicago: Haymarket Books.
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Kosmowski, W. "The position of the polish bishops’ conference on LGBT+ – philosophical, theological, clinical and political aspects". European Psychiatry 64, S1 (abril de 2021): S372. http://dx.doi.org/10.1192/j.eurpsy.2021.998.
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IntroductionPracticing medicine cannot disregard cultural conditions. Philosophy and religion are elements of culture. For several years in Poland, various circles have discussed the extensive LGBT issues. A document of Polish Bishops on this subject appeared on 28.08.2020. In 2018, 91.8% of people over 16 years old in Poland declared affiliation to the Roman Catholic Church (Statistics Poland 2020).ObjectivesThe aim of the study is to present different perspectives of effects of that publication, including ethical evaluation and references to clinical practice.MethodsStatements of protagonists and antagonists of this document in Polish were analyzed. Collected arguments were divided into types: philosophical – by philosophy branches (e.g. ethics, philosophical anthropology), theological and clinical.ResultsAs of 29.09.2020 – 85,200 results in the Google Search after typing (in Polish) “Polish Episcopal Conference LGBT”. The use of philosophical arguments by both parties results from the adaptation of different systems, e.g. regarding philosophical anthropology, some assume the immutability of human nature, others – its variability and susceptibility to shaping, e.g. human sexuality. Some emphasize the importance of non-discrimination, while others indicate the need to consider human essence in determining directions of actions.ConclusionsProfessionals should help everyone, regardless of conditions, in accordance with conscience and contemporary medical knowledge [Polish Code of Medical Ethics]. They should try to understand patients and the context of symptoms. Familiarizing oneself with arguments of both sides helps in this. But polemical language makes dialogue difficult. What for one is a “venerable tradition”, for another is a “stereotype” or “discrimination”.
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Przybos, Julia. "Polish Decadence: Leopold Staff's Igrzysko in the European Context". Nordlit 15, n.º 2 (26 de março de 2012): 79. http://dx.doi.org/10.7557/13.2045.
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Decadent authors writing about the past share a common artistic practice: revisionist creativity. I argue in my Zoom sur les décadents that this particular type of creativity uses as its main device recombination of legends, myths, and historical events. Historical, cultural or religious figures are reexamined and shown in a new unexpected light. I show in my book how Villiers de Isle-Adam conflates two crucial battles of the Ancient world: Marathon (490 BC) and Thermopiles (480 BC) in ashort story called "Impatience de la foule." The final result of Villiers's telescoping of separate historical events is a seamless narrative. In Hugues Rebell's "Une Saison à Baia," Saint Paul attempts to convert Roman patricians who mock his incoherent speeches. In "La Gloire de Judas," Bernard Lazare departs from the Gospels and tells the tragic story of Judas whose betrayal made the salvation of the human race possible. In Lazare's short story, Judas is a self-effacing figure who doesn't act on his own but on Jesus Christ's specific order, who sworns him into secrecy.Common in French decadent fiction, religious revisionism was largely tolerated in the secular Third Republic. Whereas censorship was quick to punish naturalist authors writing about debauched clergy in contemporary France (e.g. Louis Deprez and Henry Fèvre's Autour d'un clocher) decadent authors reinventing ancient religious stories and retelling the life of catholic saints enjoyed a relative freedom ofexpression.It is my hypothesis that taken out of its secular context, religious revisionism of the kind practiced by French decadents may be seen as shocking transgression in a fiercely catholic country like Poland. In the country that lost its independence in 1794 and was ever since seeking to regain it, Catholic Church was perceived as an essential ally in the struggle against main occupying powers: Orthodox Russia, and Protestant Prussia. In the course of the 19th century Catholicism and patriotism had been effectively fused in Polish national conscience. In this charged political context a Polish author revisiting Church dogma or tradition was at risk of being perceived not only as a religious outcast but also as a traitor to the cause of Polish independence.To test my hypothesis I propose to examine Igrzysko (Game), a forgotten play by Leopold Staff. Admired today chiefly as a poet, the young Staff wrote Igrzysko in Poland after a long sojourn in Paris where he had lived among the international crowd of fin de siècle writers and artists. The play was first produced in Lemberg in 1909 and after a few performances vanished forever from Polish theatrical repertoire.Leopold Staff's play is set in ancient Rome and depicts tribulations of an actor who, while impersonating a Christian awaiting crucifixion, converts to Christianity. In his play, Staff revives the legend of Saint Genesius, an actor in Arles who died a martyr's death in 286 under Diocletian. In Spain, Saint Genesius's legend inspired Lope de Vega who wrote Acting is Believing (Lo fingido verdadero, 1607). In France, it was the source for Jean Rotrou's Saint Genest (1646). All told, the legend of Genesius is a popular theme for artists who wish to explore the distinction between art and life. An important addition to this old tradition, Staff's play contains, however, a decadent and potentially scandalous twist. Unlike in Acting is Believing and Saint Genest, the protagonist's conversion is very short lived in Igrzysko. Fearing pain, Staff's character commits suicide and is, therefore, condemned for eternity. In my paper, I will discuss the significance of Staff's religious transgression in the context of the turn of the century arch-catholic and patriotic Poland.